A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

Table of contents

Title page

Vnto the Christian Reader.

¶AN ANSVVEARE TO M. Hardinges Preface.

THE TABLE.

Errata.

OF PRIVATE MASSE. THE FIRST ARTICLE.

The Byshoppe of Sarisburie.

M. Hardinge. The first Diuision.

The B. of Sarisburie.

M. Hardinge. The seconde Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinges reasons.

An other reason.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

M. Hardinge. The .16. Diuision.

The B. of Sarisburie.

M. Hardinge. The .17. Diuision.

The. B. of Sarisburie.

M. Hardinge. The .18. Diuision.

The B. of Sarisburie.

M. Hardinge. The .19. Diuision.

The B. of Sarisburie.

M. Hardinge. The .20. Diuision.

The B. of Sarisburie.

M. Hardinge. The .21. Diuision.

The B. of Sarisburie.

M. Hardinge. The .22. Diuision.

The B. of Sarisburie.

M. Hardinge. The .23. Diuision.

The B. of Sarisburie.

M. Hardinge. The .24. Diuision.

The B. of Sarisburie.

M. Hardinge. The .25. Diuision.

The B. of S••isburie.

M. Hardinge. The .26. Diuision.

The B. of Sarisburie.

M. Hardinge. The .27. Diuision.

The B. of Sarisburie.

M. Hardinge. The .28. Diuision.

The B. of Sarisburie.

M. Hardinge. The .29. Diuision.

The B. of Sarisburie.

M. Hardinge. The .30. Diuision.

The B. of Sarisburie.

M. Hardinge. The .31. Diuision.

The B. of Sarisburie.

M. Hardinge. The .32. Diuision.

The B. of Sarisburie.

M. Hardinge. The .33. Diuision.

The B. of Sarisburie.

M. Hardinge. The .34. Diuision.

The B. of Sarisburie.

THE SECONDE ARTICLE OF COMMVNION VNDER BOTHE KINDES.

The B. of Sarisburie.

M. Hardinge. The first Diuision.

The B. of Sarisburie.

M. Hardinge. The seconde Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

M. Hardinge. The .16. Diuision.

The B. of Sarisburie.

M. Hardinge. The .17. Diuision.

The B. of Sarisburie.

M. Hardinge. The .18. Diuision.

The B. of Sarisburie.

M. Hardinge. The .19. Diuision.

The B. of Sarisburie.

M. Hardinge. The .20. Diuision.

The B. of Sarisburie.

M. Hardinge. The .21. Diuision.

The B. of Sarisburie.

M. Hardinge. The .22. Diuision.

The B. of Sarisburie.

M. Hardinge. The .23. Diuision.

The B. of Sarisburie.

M. Hardinge. The .24. Diuision.

The B. of Sarisburie.

M. Hardinge. The .25. Diuision.

The B. of Sarisburie.

M. Hardinge. The .26. Diuision.

The B. of Sarisburie.

M. Hardinge. The .27. Diuision.

The B. of Sarisburie.

M. Hardinge. The .28. Diuision.

The B. of Sarisburie.

M. Hardinge. The .29. Diuision.

•he B. of Sarisburie.

M. Hardinge. The .30. Diuision.

The B. of Sarisburie.

M. Hardinge. The .31. Diuision.

The B. of Sarisburie.

THE THIRDE ARTICLE, OF PRAIERS IN A STRANGE TONGVE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

M. Hardinge. The .16. Diuision.

The B. of Sarisburie.

M. Hardinge. The .17. Diuision.

The B. of Sarisburie.

M. Hardinge. The .18. Diuisio•.

The B. of Sarisburie.

M. Hardinge. The .19. Diuision.

The B. of Sarisburie.

M. Hardinge. The .20. Diuision.

The B. of Sarisburie.

M. Hardinge. The .21. Diuision.

The B. of Sarisburie.

M. Hardinge. The .22. Diuision.

The B. of Sarisburie.

M. Hardinge. The .23. Diuision.

The B. of Sarisburie.

M. Hardinge. The .24. Diuision.

The B. of Sarisburie.

M. Hardinge. The .25. Diuision.

The B. of Sarisburie.

M. Hardinge. The .26. Diuision.

The B. of Sarisburie.

M. Hardinge. The .27. Diuision.

The B. of Sarisburie.

M. Hardinge. The .28. Diuision.

The B. of Sarisburie.

M. Hardinge. The .29. Diuision.

The B. of Sarisburie.

M. Hardinge. The .30. Diuision.

The B. of Sarisburie.

M. Hardinge. The .31. Diuision.

The B. of Sarisburie.

M. Hardinge. The .32. Diuision.

The B. of Sarisburie.

M. Hardinge. The .33. Diuision.

The B. of Sarisburie.

M. Hardinge. The .34. Diuision.

The B. of Sarisburie.

M. Hardinge. The .35. Diuision.

The B. of Sarisburie.

M. Hardinge. The .36. Diuision.

The B. of Sarisburie.

M. Hardinge. The .37. Diuision.

The B. of Sarisburie.

M. Hardinge. The .38. Diuision.

The B. of Sarisburie.

M. Hardinge. The .39. Diuision.

The B. of Sarisburie.

THE FOVRTH ARTICLE, OF THE SVPREMACIE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

M. Hardinge. The .16. Diuision.

The B. of Sarisburie.

M. Hardinge. The .17. Diuision.

The B. of Sarisburie.

M. Hardinge. The .18. Diuision.

The B. of Sarisburie.

M. Hardinge. The .19. Diuision.

The B. of Sarisburie.

M. Hardinge. The .20. Diuision.

The B. of Sarisburie.

M. Hardinge. The .21. Diuision.

The B. of Sarisburie.

M. Hardinge. The .22. Diuision.

The B. of Sarisburie.

M. Hardinge. The .23. Diuision.

The B. of Sarisburie.

M. Hardinge. The .24. Diuision.

The B. of Sarisburie.

M. Hardinge. The .25. Diuision.

The B. of Sarisburie.

M. Hardinge. The .26. Diuision.

The B. of Sarisburie.

M. Hardinge. The .27. Diuision.

The B. of Sarisburie.

M. Hardinge. The .28. Diuision.

The B. of Sarisburie.

M. Hardinge. The .29. Diuision.

The B. of Sarisburie.

M. Hardinge. The .30. Diuision.

The B. of Sarisburie.

M. Hardinge. The .31. Diuision.

The 〈◊〉of Sarisburie.

M. Hardinge. The .32. Diuision.

The B. of Sarisburie.

M. Hardinge. The .33. Diuision.

The B. of Sarisburie.

THE FIFTHE ARTICLE OF REAL PRESENCE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .II. Diuision.

The B. of Sarisburie.

THE SIX THE ARTICLE, OF BEINGE IN MANY PLACES.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .II. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The. B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

THE SEVENTHE ARTICLE, OF ELEVATION.

The B. of Sarisburie.

M. Hardinge.

The B. of Sarisburie.

THE EIGHTHE ARTICLE, OF ADORATION.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

M. Hardinge. The .16. Diuision.

The B. of Sarisburie.

M. Hardinge. The .17. Diuision.

The B. of Sarisburie.

M. Hardinge. The .18. Diuision.

The B. of Sarisburie.

M. Hardinge. The .19. Diuision.

The B. of Sarisburie.

M. Hardinge. The .20. Diuision.

The B. of Sarisburie.

M. Hardinge. The .21. Diuision.

The B. of Sarisburie.

M. Hardinge. The .22. Diuision.

The B. of Sarisburie.

M. Hardinge. The .23. Diuision.

The B. of Sarisburie.

M. Hardinge. The .24. Diuision.

The B. of Sarisburie.

M. Hardinge. The .25. Diuision.

The B. of Sarisburie.

M. Hardinge. The .26. Diuision.

The B. of Sarisburie.

M. Hardinge. The .27. Diuision.

The B. of Sarisburie.

THE NINTHE ARTICLE, OF THE CANOPIE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The. B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The. B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

THE TENTH ARTICLE, OF ACCIDENTES VVITHOVT SVBIECTE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The. 6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

THE ELEVENTHE ARTICLE, OF DIVIDINGE THE SACRAMENTE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

THE .XII. ARTICLE, OF FIGVRE, SIGNE, &c.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The. 6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

M. Hardinge. The .16. Diuision.

The B. of Sarisburie.

THE THERTEENTH ARTICLE, OF PLVRALITIE OF MASSES.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The 6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

THE FOVRETEENTH ARTICLE, OF ADORATION OF IMAGES.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

THE XV. ARTICLE, OF READINGE THE SCRIPTVRES.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

M. Hardinge. The .16. Diuision.

The B. of Sarisburie.

THE XVI. ARTICLE, OF CONSECRATION VNDER SILENCE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

THE XVII. ARTICLE, OF THE SACRIFICE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

M. Hardinge. The .11. Diuision.

The B. of Sarisburie.

M. Hardinge. The .12. Diuision.

The B. of Sarisburie.

M. Hardinge. The .13. Diuision.

The B. of Sarisburie.

M. Hardinge. The .14. Diuision.

The B. of Sarisburie.

M. Hardinge. The .15. Diuision.

The B. of Sarisburie.

THE XVIII. ARTICLE, OF RECEIVINGE FOR OTHERS.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

THE XIX. ARTICLE, OF APPLICATION.

The B. of Sarisburie.

M. Hardinge.

The B. of Sarisburie.

THE XX. ARTICLE, OF OPVS OPERATVM.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

THE XXI. ARTICLE, OF LORDE, AND GOD.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

M. Hardinge. The .5. Diuision.

The B. of Sarisburie.

M. Hardinge. The .6. Diuision.

The B. of Sarisburie.

M. Hardinge. The .7. Diuision.

The B. of Sarisburie.

M. Hardinge. The .8. Diuision.

The B. of Sarisburie.

M. Hardinge. The .9. Diuision.

The B. of Sarisburie.

M. Hardinge. The .10. Diuision.

The B. of Sarisburie.

THE XXII. ARTICLE, OF R•MAININGE VNDER THE ACCIDENTES.

The B. of Sarisburie.

M. Hardinge. The. 1. Diuision.

The B. of Sarisburie.

M. Hardinge. The. 2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

M. Hardinge. The .4. Diuision.

The B. of Sarisburie.

THE XXIII. ARTICLE, VVHETHER A MOVSE &c.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

THE XXIIII. ARTICLE, OF INDIVIDVVM VAGVM.

The B. of Sarisburie.

M. Hardinge.

The B. of Sarisburie.

THE XXV. ARTICLE, VVHETHER THE FOVRMES BE THE SACRAMENTE.

The B. of Sarisburie.

M. Hardinge. The .1. Diuision.

The B. of Sarisburie.

M. Hardinge. The .2. Diuision.

The B. of Sarisburie.

M. Hardinge. The .3. Diuision.

The B. of Sarisburie.

THE XXVI. ARTICLE, OF HIDINGE, AND COOVERINGE.

The B. of Sarisburie.

M. Hardinge.

The B. of Sarisburie.

THE XXVII. ARTICLE, OF IGNORANCE.

The B. of Sarisburie.

M. Hardinge.

The B. of Sarisburie.

¶AN ANS•EARE TO M. Hardinges Conclusion.

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§

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A REPLIE VNTO M. HARDINGES ANSVVEARE: By perusinge whereof the discrete, and diligent Reader may easily see, the weake, and vnstable groundes of the Romaine Religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

3. Esdrae. 4.

Magna est Veritas, & praeualet.

Greate is the Trueth, and preuaileth.

Ex Edicto Imperatorum Valent in▪ & Martiani▪ in Concil. Chalcedon. Actione. 3.

Qui post semel inuentam veritatem aliud quaerit, Mend [...] cium quaerit, non veritatem.

After the Trueth is once founde, vvho so euer seeketh further, he seeketh not for the Trueth, but for a Lie.

Imprinted at London in Fleetestreate, at the signe of the Blacke Oliphante, by Henry VVykes. Anno. 1565. VVith special Priuilege.

Vnto the Christian Reader.

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PErusinge a certaine booke lately set foorthe in the name of M. Hardinge, and weighinge the substance, and parcelles of the same, good Christian Reader, I called to minde these woordes spoken sometime by Socrates the Philosopher, touchinge his Accusers, in his owne defence before the Iudges:Plato in Apologia Socratis. My Lordes, in vvhat sorte your affections haue been sturred vvith mine Accusers eloquence, vvhile ye hearde them speake, I cannot tel. But vvel I vvote, for mine ovvne parte, I mee selfe, vvhom it toucheth moste, vvas almost persuaded to beleeue, that al, they saide, vvas true: yea, although it vvere against mee selfe. So handesomely thei can tel their tale: and so likely, and so smoothely they conueigh their maters. Euery vvorde, they spake, had appearance of truth. And yet in good soothe they haue scarcely vttered one vvoorde of trueth.

Thus then saide Socrates of his Accusers. Euen so may I say now of M. Harding. For bothe in trueth of mater, and also in probabilitie of vtterance, they are muche alike. Aristotle, touching the darckenesse, and doubtefulnesse of natural worldly thinges, saith thus, Quaedam falsa probabiliora sunt quibusdā veris: Certaine fals heades (by meane of good vtterance) haue sometimes more likelyhoode of Trueth, then Trueth it selfe. For Trueth is many times brought in simple, and naked, in poore araye. But Falsheade must needes apparel, and attiere her selfe with al her furnitures. Thus, many times wee are deceiued, and embrace Falsheade in steede of Trueth. And this is the miserie of the Simple. For neither are they hable to teache them selues: nor haue they, where with to discerne their teachers. There was neuer, neither errour so horrible, but the Simple haue receiued it: nor poison so deadly, but the Simple haue dronken it. In this sorte S. Hierome saithe,Hieronym. contrae Luciferiaenos. Infidelitie vvas sometime published, emonge the Simple, vnder the name of Faithe: And Antichriste shalbe adoured, and honoured in steede of Christe.

Touchinge the state, and issue of the mater, where as I, vpon iust occasion offered, and onely in regarde of the trueth, sometime saide in great audience, that in any of these cases here mooued, our Aduersaries are not hable to allege, either any one sufficient clause, or sentence out of the Scriptures, Councels, or Ancient Fathers, or any certaine vsage, or example of the primitiue Churche, M. Hardinge hath here alleged, and published, not onely one, or other, but, as he him self saith, and as it is thought of many, great numbers of suche Authorities of Scriptures, Councelles, and Doctours, bothe Greeke, and Latine, and many anciente, and euident examples to the contrary. The places are noted: the woordes are cleare: It cannot be denied: and, as it is supposed, al the worlde is not hable to answeare it. [...] It seemeth now an vndoubted trueth, that as wel these, as also al other the Doctrines, and Orders of the Church of Rome, haue beene deriued directly from Christe him selfe, and his Apostles: and haue continued the space of [Page] fifteene hundred, and thertie yeeres at the least. Therefore some haue wisshed, my woordes had been more warily qualified, and vttered with more circumspection. Euen this is it, that Aristotle saide, The shevv of trueth beareth often more likelyhoode, then truth it selfe. There is no way so easy, to beguile the Simple, as the name, and countenance of Ancient Fathers. The Arian Heretiques alleged for them selues the Ancient Father Origen: The Nestorian heretiques alleged the Councel of Nice: the Donatian Heretiques alleged S. Cyprian: the Pelagian Heretiques alleged S. Ambrose, S. Hierome, and S. Augustine: Dioscorus the Heretique alleged Gregorius, Cyrillus, and Athanasius: and complained openly in the Councel, euen in like sorte, and as iustly, as M. Hardinge dooth now: Ego defendo dogmata Santorum patrum. Ego illorum habeo testimonia, non obiter, nec in transcursu, sed in ipsorum libris posita.In Concil. Chalcedon▪ Action. 1.Ego cum Patribus eiicior. I mainteine the Doctrine of the Holy Fathers. I haue their vvitnesses, not vttered by chaunce, or by the vvaye, but vvritten in their bookes. I am excommunicate, and cast out, and bannisshed vvith the Fathers. If the Diuel can shew him selfe, as the Angel of light: and if False Prophetes can come in the name of Christe [...] muche more may some others come in the name, and vnder the coloure of certaine Fathers.

But, good Christian Reader, for thy better vnderstanding, least happily thou be deceiued, it may please thee to know, that these Authorities, alleged here by M. Harding, are neither new, nor strange, nor vnknowen to any man of meane learning but haue beene bothe often brought in, and alleged by others, and also weighed, and examined, and thorowly confuted longe a goe. In deede M. Harding hath added of him self some bewtie of his eloquence, and maiestie of woordes▪ and yet not so much, nor suche, but it may easily be answeared, although not with like eloquence, whereof in these cases there is no neede, yet at leaste with more trueth. I trust, by indifferent conference hereof, thou shalt soone see the Ancient Fathers, Some that neuer were, by M. Hardinge surmised, and countrefeited: Some vntruely alleged: Some corruptely translated: Some peruersly expounded: Some vnaptly, and gui [...]efully applied: Their woordes sometimes abbridged▪ sometimes enlarged: sometimes altered▪ sometimes dissembled: Fabulous, and vnknowen Authorities newly founded: Childish Argumentes fondly concluded: To be shorte, infinite Vntruethes, and knowen Vntruethes boldely auouched [...] In consideration hereof S. Augustine crieth out, O rerum Naturae obscuritas:August▪ de Morib [...] Ma [...]chae. [...]. [...]. ca. 16.quantum [...]egmen est Falsitatis? O the Darkenesse of Natural thinges. VVhat a coouer [...]e haue lies to lu [...]ke in? Therefore Socrates saith, VVee may not beleeue euery Argumente, that is shevved vs, vpon the sight. But must open it, and searche it, and looke it through. For oftentimes it seemeth otherwise, then it is. It seemeth stronge without, and is weake within. [Page] Kinge Agesilaus, when he vnderstoode his Enimies of policie, to coouer the smalnesse, and weaknes of their bodies, had bomebasted, and embossed out their coates with greate quarters, that they might seeme bigge, and mighty men, and that his souldiers therewith were muche dismaide, after he had ouerthrowen, and slaine them in the fielde, pulled of their coates, and stript them, and left them naked: and, when he had caused his Souldiers to beholde the poore, lither, sclender, wearishe bodies, nothing like that, they seemed before, then saide he vnto them: Lo, these be they, of vvhom ye stoode so muche afraide: these be their greate bodies: these be their mighty boanes. Euen so, good Reader, if thou stande in feare of these M. Hardinges Authorities, and Argumentes, and thinke them terrible, and inuincible, for that they are embossed, and wrought out by arte: take them, rippe them, open them, searche them, weighe them, strippe them naked, shake them out, conferre them with the places, from whence they were taken: consider the Causes, and the Circumstances, what goeth before, what commeth after: marke the Storie of the time: examine the Iudgemente of other Fathers: and thou shalt marueile, wherfore thou stoodest so muche afraide, or euer thoughtest them to be inuincible.

It were aboue al thinges to be desired of God, that his Heauenly Trueth might passe foorth without these contrarieties, and quarrels of iudgementes: and many godly wise men are muche offended, to see it otherwise. But thus it hath been euer from the beginning. Cain was against Abel: Esau against Iacob: The Kingedome of Darkenesse was euer against the Kingedome of Light: The Scribes, and Phariseis were greeued with Christe: Celsus, Prophyrius, Iulianus, Symmachus were greeued with the Glorie of the Gospel. Christe him selfe is the stoane of offense, laide to the Resurrection, and ruine of many. But through these offenses, and contentions the Trueth of God breaketh out, and shineth more glorious.

Blissed therefore be the name of God, that hath offered this occasion. For I haue no doubte in God, but of this necessarie conflicte, through his mercie, there shal issue some sparkle, to the glorie of his holy name. For as Moses Rodde deuoured the Roddes of the Sorcerers, euen so wil the Trueth of God deuoure Errour. Darkenesse cannot stande before the light. Tertullian saithe, Scriptura diuina Haereticorum fraudes, & furta conuincit, & detegit: The Holy Scripture discloaseth▪ and confoundeth the suttle [...]ies, and robberies of Heretiques. And Nehemias saith,3. Esdr. 4. Greate is Veritie, and preuaileth.

But M. Hardinge threatened afore hande, that mine Answeare (be it true, be it false) shal soone be answered. How be it, if he wil not dissemble, but deale plainly, and laye out the whole, and answeare the whole, as, he seeth, I haue dealte with him, perhappes it may require him some longer time. But if he dismembre my sayinges, and [...]ulle out my woordes, and take choise of my sentences, without regarde, what goeth before, or what cometh after: or, if he sende vs ouer suche pretie Pamflettes, [Page] as he lately printed togeather, and ioined with the Turkish Newes of Malta, I warne him before hande, I may not vouchesaue, to make him answeare.

Notwithstanding, before he addresse him selfe to his seconde Booke, I would counsel him, first, to consider better the ouersightes, and scapes of his former Booke: and further, to thinke, that, what so euer he shal write, it wil be examined, and come to trial. And let him remember, it is not sufficient, to cal vs Sacramentaries, and Heretiques: or to condemne our Bookes for pelfe, and trasshe, and fardles of lies, before he see them. For these thinges wil now no lenger goe for Argumentes. But before al thinges, let him write no moe Vntruethes: For thereof he hath sente vs yenough already: Let him nomore wreast, and racke the Scriptures: Let him nomore neither misallege, nor mysconstrue, nor corrupte, nor alter the holy Fathers: Let him nomore imagin Councels, and Canons, that he neuer saw: Let him nomore bring vs, neither his Amphilochius, nor his Abdias, nor his Hippolytus, nor his Clemens, nor his Leontius, nor any other like childishe forgeries: nor his Gheasses, nor his Visions, nor his Dreames, nor his Fables: Let him nomore bringe one thinge for an other: And, to be shorte, let him bring no moe Contradictions in his owne tales, nor be founde contrarie to him selfe. Otherwise, the more he striueth, the more he bewraieth his owne cause.

Now, good Christian Reader, that thou maiste be the better hable, bothe to satisfie thine owne Conscience in these cases, and also to vnderstande, as wel, what is saide, as also, what is answeared of either partie, I haue laide foorth before thee M. Hardinges Booke without any diminution, fully, and wholy, as he him selfe gaue it out. And to euery parcel thereof, accordinge to my poore skil, I haue laide mine Answeare: whether sufficient, or insufficient, thou maiste be Iudge. To thee it is dedicate: and for thy sake it is written. Here muste I say vnto thee, euen as S. Hierome saithe to his Reader in the like case: Quaeso, Lector, vt memor Tribunalis Domini,Aduersus error. Iohā. Hierosolymitani.& de iudicio tuo te intelligens iudicandum, nec mihi, nec Aduersario meo faueas: néue personas loquentium, sed causam consideres: I beseche thee, good Reader, that, remembringe the Iudgemen [...]seate of the Lorde, and vnderstandinge, that as thou doost iudge, so thou shalt be iudged, thou fauer neither mee, nor mine Aduersarie, that vvriteth against mee: and that thou regarde not the personnes, but onely the cause.

God geue thee the Sprite of Vnderstandinge, that thou maiste be hable to iudge vprightly: God geue thee eies to see, that thou maist beholde the comfortable, and glorious face of Gods Trueth: that thou maist know thee good, and merciful, and perfit wil of God: that thou maiste gròw into a ful perfite man in Christe, and no lenger be blowen away with euery blast of vaine Doctrine: but maiste be hable to know the Onely, the True, and the Liuing God, and his onely begottē Sonne Iesus Christe: To whom bothe with the Holy Ghost be al Honour, and Glorie for euer, and euer: Amen.

From London, the .vi. of Auguste. 1565.

Iohn Ievvel Sarisburien.

¶AN ANSVVEARE TO M. Hardinges Preface.

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IT misliketh you muche, M. Hardinge, that in so many, and sundrie cases by mee mooued, wherin standeth the greattest force of your Religion, I shoulde saie, You, and others of that parte are vtterly voide, not onely of the Scriptures, but also of the Olde Councelles, and Ancient Fathers, and that in suche an Audience, I should so precisely, & so openly discoouer the wantes, and weakenesse of your side. And therefore, The greatter my heape riseth, the lesse, saie you, is mine aduantage.

Whereunto I may easily replie, The larger is mine Offer, the more wil your discrete Reader mislike the insufficiencie of your Answeare: and the more enlarged is your libertie, the lesse cause haue you to complaine.

Wise men, ye saie, woulde more haue liked greatter Modestie. Uerily, the men, that you cal Wise, woulde haue thought it greattest Modestie, to haue dissembled, and saide nothinge. But what may the same Wise menne thinke of your Modestie, that hauinge so often made so large, and so liberal offers of so many Doctours, are not hable in the ende to shewe vs one?

Neither looke wee so fiercely, nor shake wee the swearde so terribly, as you reporte vs. This was euermore your, and your felowes special, and peculiar commendation: Who bisides your fierce, and cruel lookes, and bisides the 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,Extra. De Constitu. Licet. nor Dauids stoanes in your scripp [...], and therefore not likely to woorke greate maisteries, ye may not looke, that the Ladies of Israel with their Lutes,De Electio. & Elect. potestate. Significasti. 9. quae. 3. Nemo. 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,De Maioritate, & Obedientia: Vnam Sanctam. 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: In glosa. I am al, and aboue al: Al power is geuen to mee, as wel in Heauen, as in Earthe. In Concil. Lateran. Sub Iulio. Ye knowe, whose woordes these bée, [Page] 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, and [...] 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 de [...]essorum meorum hoc superbo vocabulo vti consensit: Lib. 4. epist. 32. Nemo Romanorum Po [...]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,August. epis. 165. 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,In the 3. Article, and in the 15. Diuision.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 [Page] 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 bes [...]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 tongue: or, that the whole people thereto saide, Amen, within the space of sixe hundred yéeres after Christe. Let vs saie further, that Christe him selfe, and al his Apostles saide Priuate Masse, and receiued the Holy Sacramente seuerally alone: That al the Ancient Fathers ministred the halfe Communion onely vnder One Kinde: That al the Common Praiers were euerywhere saide in a strange Learned Tongue, vtterly vnknowen vnto the People. This offer is frée, and liberal. And what can you desire more? But perhaps it shameth you to saie so muche. For, al be it some of you haue often saide it, yet the vntrueth thereof is manifest, and sheweth it selfe.

Onely ye wishe, I had vsed some greatter Modestie. And woulde you, that I shoulde haue saide, Ye haue one Ancient Doctoure directly, and plainely of your side, and so in that place, and in that presence, for Modesties sake, to haue auouched open Untruethe, as you, and others had donne before? O, M. Hardinge, in these cases a meane waie is no waie. Accursed is that Modestie, that drowneth the Truethe of God. Chrysostome saithe,11. quaest. 3. Nolite. Veritarem negat, qui cam non liber [...] praedicat. He is a renouncer of the Truethe, that dareth not freely to saye the Truethe.

Ye saie, I haue soughte vp certaine smal quaestions of light importance, wherein the Ancient Doctours haue not traueiled, as not daringe to enter into maters of greatter weight. Howe be it, it seemeth ouer muche for you, to limite, and appointe eche man, what he shoulde preache at Paules Crosse. Neither is it muche material, whether these maters be Greate, or Smal: but, whether you, by colour of the same, haue deceiued the people.

But woulde ye haue vs nowe at laste beléeue, that your Masse, your Transubstantiation, your Real Pres [...]nce, your Adoration, your Sacrificinge of the Sonne of God, and your Supremacie of Rome be so smal maters? Ye tolde vs not longe sithence, there were no other maters so greate, as these. And may we thinke, that your Religion is nowe greatter, nowe smaller: and increaseth, and vadeth: and waxeth, and waneth, as doothe the Moone? Uerily Pope Nicolas woulde haue ioyned your Transubstantiation to the Crede, and woulde haue made it the Thirteenthe Article of our Faithe. And Pope Boniface the eight saithe,Extra. de Maiorita & Obedi. Vnam Sanctam. Dist. 22. Omnes. that to be subiecte to the Churche of Rome, is of the necessitie of Saluation. And Pope Nicolas saithe, Who so euer deuieth the Authoritie, and preeminence of that See, is an Heretique.

Notwithstandinge, howe Greate, or Smal these maters be, it forceth not. In déede, you had learned them in very smal time: and, as nowe, ye auouche them with very smal proufes. And, howe smal, and lighte so [...]uer you woulde nowe haue them to appeare, yet for the same, ye haue made no smal adoo. Nothinge ought to be taken for smal, wherewith so greate multitudes of Goddes people maie be deceiued.

The maters, wherewith Christe charged the Phariseis, were not so Greate. Yet Christe saithe vnto them,Matthae. 23. 1. Corin. [...]. Ye strayne a g [...]at, and swalowe a Camel. S. Paule saithe, A little leauen loureth a whole [...]umpe of doughe. A heare is smal, yet wee [Page] reade, it hath chokte a bigge man.The Canon. Plato saithe, Robberie is no lesse in a Smal mater, then in a Greate. The Ciniphes were but smal: yet are they reckened emonge the greate plagues of God. They that firste beganne to maineteine that arrogante presumptuous title, of Uniuersal Bishop, whiche nowe the Bishop of Rome chalengeth wholy to him selfe, saide, it was but a Smal mater. But Gregorie saithe,Gregor. lib. 6. epist. 30. Alia sunt friuola, & innoxia: alia sunt friuola, & noxia: Some thinges are Smal, and doo no hurte: some thinges are Smal, and doo greate hurte. And comparinge the same with the pride of Antichriste, who shoulde cal him selfe, Deus, (that is to saie,Ibidem. God) He saithe thus, Si spectes quantitatem vocis, duae sunt Syllabae: Si pondus iniquitaris, est vniuersa pernicies. Yf ye weigh the quantitie of the woorde, it standeth in two syllables: If the weight of the wickednes, it is an vniuersal destruction.

Though these maters were Smal, yet the Untruethes, and Errours, that thereof haue risen, are not Smal. Remooue the same, and your greattest Religion wil fal to nothinge. To conclude, if these maters be Greate, they are the more woorthy to be considered: if they be Smal, there is the lesse hurte in leauinge of them, and the more wilfulnesse in defendinge of them: Uerily the whole worlde is weary of them.Luke. 16. Christe saieth, Qui in modico iniquus est, & in maiori iniquus est. He that is wicked in the Smal, is also wicked in the Greate.

You saie, VVe flee, and forbeare the Iudgemente of the Learned, and shake out these thinges with greate admiration onely emongest the simple. As Alexander the Kinge of Macedonia made him selfe a God, and had muche talke of his Father Iuppiter emonge the Barbariens: but emongest the Greekes, that were wise, and hable to iudge, and knewe him wel yenough, he was contente to talke of other maters. This comparison, M. Hardinge, is odious, and sauoureth ouer muche of your choler. Wée hunte not for any Admiration, or opinion of Godheade emonge the people. Wée preache not our selues, but Christe Iesus.

But thus the Pharise [...]s saide of Christe him selfe: These rascalles are accursed, they haue no learninge, they knowe not the Lawe. Emongest them wil he be. There be reigneth like a Prince: There he seeketh to be made a God. Here mighte I eftesones put you in remembrance of him, that hath so longe abused, and mocked the whole worlde, bothe Princes, and Subiectes: as wel learned, as vnlearned: accomptinge them al, as wilde, and barbarous: and hath suffered him selfe openly to be Proclaimed, and published by the name of God.Extra. 10. 22. Cum inter. In Glosa. Dist. 96. Satis euidenter. The woordes be knowen, Dominus Deus noster Papa: Our Lorde God the Pope. And againe, Constat, Papam à pio Principe Constantino Deum appellatum: Et Deum ab hominibus iudicari non posse, manifestum est.

Alexander stoode in some awe, and reuerence of the Wise: but this man despiseth bothe Wise, and Unwise: Learned, and Unlearned, and al the worlde.

It was somewhat out of season for you, in this place to intreate of the Ualiditie of your Canon, & so earnestly to labour, to prooue it faultelesse, before any man had begonne to touche it, or to prooue it faultie. It is supposed, that some parts thereof was diuised by Leo: and afterwarde augmented by Gelasius: and after that by one,Gregor. lib. 7. epist. 63. whome S. Gregorie calleth Scholastieus: and after againe by Gregorius him selfe: and that at laste, aboute eighte hundred, and fiftie yéeres after Christe, it was brought to some perfection, and made vp by Pope Sergius. As nowe, it is more closely pronounced, and more reuerently vsed, then either the Epistle, or the Gospel.

But, whether there be any faulte therein, or none, I leaue that to you, M. Hardinge, to be better considered by your selfe. Your Doctour Durande saithe thus,Durand. libro 4. parte 2. Cùm Sacerdos orauerit pro Hostia Transubstantianda, eam (que) Transubstantiatam Patri obtulerit, orat pro ipsius acceptatione: When the Priest hath praied for the Transubstantiation[Page]of the Hoste, and hath offered the same beinge Transubstantiate vnto God the Father, afterwarde he praieth, that God wil fauourably accepte it.

S. Paule saithe,1. Timoth. 2. Christe is the Mediatour bitweene God, and Man. But here by your Canon contrarywise, the Prieste is made a Mediatour bitweene God,The Prieste a Mediatour bytweene God, and Christe. and Christe.

And yowe your selfe, M. Hardinge, at your Masse, and in the highest Secretes of your Canon, desire God the Father, to looke fauourably vpon Iesus Christe his owne Sonne, at your request. Your woordes be plaine, and euident: No interpretation, or shifte is hable to salue them. Nowe yf it be meete, yowe shoulde intreate God the Father to be merciful vnto Christe his Sonne, and to beholde him fauourably for your sake, then maie yowe saie, there is no faulte in al your Canon.

Yowe seeme to complaine, that I leaue out praier for the Deade, and Inuocation of Sainctes: And that thinge yowe amplifie largely with many woordes. And yet I thinke, yowe woulde not haue vs beleeue, that these pointes of your Religion be greater, then your Sacrifice, or then your Masse.

Uerily, touchinge the first, I hearde once, when yowe your selfe blewe downe the Paper Walles, In a Sermon preached in S. Maries Churche in Oxforde. as ye then called them, and vtterly quenched al the Painted Fiers of Purgatorie. For the other, S. Chrysostome saith, Homines vtuntur Atriensibus. In Deo nihil est tale. Sine mediatore exorabilis est: Menne vse Porters, and Vsshers. But in God there is no sutche thinge. He is easy to be intreated, yea without a Mediatour.Chrysostom. De Poeniten. hom. 4. Againe he saithe, Nihil tibi opus est Patronis apud Deum. Neque enim tam facile Deus audit, si alij pro nobis orent, quàm si ipsi oremus, etsi pleni simus omnibus malis: Chrysostom. De profectu Euangelij. Thowe needest no Attourney to speake to God. For God dooth not so soone heare vs, when others praie for vs, as when wee praie for our selues: Yea although wee be ful of al sinne. S. Ambrose likewise saithe, Isti se non putant reos, qui honorem nominis Dei deferunt Creaturae, &, relicto Domino,Ambros. in. 1. cap. ad Roman.conseruos adorant. Nam & ideo ad Reges per Tribunos, & Comites itur: quia homo vti (que) est Rex, & nescit, quibus debeat Rempublicam credere. Ad Deum autem, quem nihil later, omnium enim merita nouit, ad promerendum suffragatore non est opus, sed mente deuota. Vbicunque enim talis [...]oquutus fuerit ei, respondebit illi: These menne thinke, they doo no il, geuinge the honoure of God vnto à Creature, and leauinge the Lorde, adoure their felowe seruantes. For therefore wee haue accesse to Kinges by Knightes, and Marshalles, for that the Kinge is a mortal man, and knoweth not, to whom he may commit his Kingedome. But God knoweth al mennes merites, and there is nothinge priuie from him. Therefore to obteine his fauoure, wee neede no Spokesman, but a deuoute minde. Where so euer suche a one shal speake, God wil answeare him.

Where as ye vntruely say, we laie on loade of sclaunders, to deface the Churche, yowe maie remember, that there were sometime that charged S. Steuen, S. Paul, and Christe him selfe in like sorte, for that they seemed, likewise to speake vnreuerently against the Churche. And against the Prophete Hieremie, they cried out, euen as yowe doo nowe,Hieremi. 7. The Temple of God: the Temple of God.

But he defaceth not the Churche, that defaceth the defacers fo the Churche: and wipeth of the soile of your Errours, that her face maie shine, and appeare more glorious. When Christe moourned ouer the Citie, and Temple of Hierusalem: or when he saide, Ye haue made my Fathers howse a denne of theeues: And, when Esai saide, O howe is this bewtieful Citie (that then was the Churche of God) become an harlot? Or,Esai. 1. when the Prophete Hieremie saide,Hieremi. 9. Who wil geue abundance of Water vnto myne eies, that I maie moourne daie, and night for the sinnes of my people, Wée maie not thinke, that Christe, Esai, & Hieremie were defacers of the Churche. He hindereth not healthe, that sheweth the disease. He despiseth not the Churche, that setteth Christe before the Churche. The Churche is our Mother: But Christe [Page] saithe,Matth. 10. Who so loueth his Father, or Mother more then mee, is not meete to be my Disciple. He despiseth not his Mother, that lamenteth the Captiuitie of his Mother, and deliuereth her from the handes of théeues.

But wee haue set vp Aultar against Aultar: Or rather, as yowe saie, Wee haue ouerthowen Aultars, and al togeather: And so haue erected a Newe Churche, a Newe Gospel, and a Newe Religion of our owne. Uerily, M. Hardinge, wée haue ouerthrowen nothinge, but that Goddes good wil was, should be ouerthrowen. Christe saithe,Matthae. 15. Euery Plante, that my Heauenly Father hath not planted, shalbe rooted vp. An Aultar wée haue, suche as Christe, and his Apostles, and other Holy Fathers had, whiche of the Greekes was called [...], The holy Table: And of the Latines, Mensa Dominica, The Table of the Lorde: And was made, not of stoane, but of Timber: and stoode, not at the ende of the quéer, but in the middest of the People, as many waies it maie appeare: And other, or better Aultar, then Christe, and these holy Fathers had, wee desire to haue none: & specially any suche Aultar, as hath benne purposely sette, vp against the Aultar of Christe.

But yowe of your side,Matth. 26. haue saide, Here is Christe, and there is Christe: And so haue erected vp, not onely Aultar against Aultar: and Churche against Churche: but also Christe against Christe.Leo in Epist. ad Palaestinos. Naziaenzenus In Apologetico. So Leo seemeth to saie of yowe, Ecclesiae nomine armamini: sed contra Ecclesiam dimicatis: Ye arme your selues with the name of the Churche: And yet ye fight against the Churche. So saithe Nazianzene, Ye striue for Christe, against Christe him selfe.

But yowe seeme▪ to set light of myne age, and to dishable my knowledge in Diuinitie: as thoughe it were muche: pertinente vnto these maters, either to calculate myne age, or els to examine the order of my studie. I maie saie with Origen, Gratias ago Deo, quod ignorantiam meam non ignoro: I thanke God, that I am not ignorante of myne ignorance. But, what so euer want either is, or is surmised to be in mée, it ought not to preiudice the Trueth of God.

And yet I sée no greate cause, why any man should séeke so greately to disaduantage mée in respecte of myne age, or studie. For it is wel knowen, that I, although vnwoorthy of that degrée,Anno Domini 1551. anno Eduardi. 6. quinto. proceded Bachelare in Diuinitie in the Uniuersitie of Oxforde one whole yeere, and more before M. Hardinge. In deede, I graunte, I coulde not reade al the Councelles, and Olde Fathers of the Churche, bothe Greekes, and Latines; in seuen daies, as M. Hardinge coulde. And yet, so muche had I readde, that I marueiled, M. Hardinge woulde euer enterprise, so muche to abuse the names of the holy Fathers.

But knowledge oftentimes is vaine, and puffeth vp the minde. God make vs learned to the Kingedome of God, that wée maie humble al our knowledge to the obedience of Faithe.

It reioiceth mee mutche, that ye saie, ye loue mée, and in respecte of our olde frendship, and loue haue thus written to mée. Howe be it, our olde priuate frenship néedid not so many publique witnesses. Ye saie, Ye wil folowe the later parte of Chiloes Counsel, Oderis, tanquam amaturus: Hate so, as afterwarde thowe maiste loue.

Bytweene whiche your two saieinges, of hatinge, and louinge, I knowe not howe, yowe include a plaine contradiction: Onlesse ye wil saie, Ye can hate, and loue in one respecte bothe togeather. But I take it in the best sense, wherein, I doubt not, but ye meante it.

Howe be it, touchinge your frendly aduise, I maie answeare yowe likewise, with an other péece of Chiloes Counsel: Obsequendum est amico [...] vsque ad aras: A man maie folowe his frendes Counsel, so it be not, either against God, or against his Conscience. Liberatus. cap. 16. The people of Alexandria saide vnto Timotheus, E [...]si non communicamus tecum, tamen amamus t [...]: Although wee Communicate not with yowe, yet wee loue [Page]yowe notwithstandinge. Ye promisse to deale herein, without either gal, or bitternesse: For that, as yowe saie, Glikes, Nippes, and Scoffes, Bittes, Cuttes, and Gyrdes (these be your woordes) becomme not your stage. And doubtelesse, sutche kinde of dealinge, as it is moste commendable in it selfe, so it seemeth moste sitting for them, that traueile in Goddes causes.Matthae. 11. Christe saithe, Learne of mee, for I am meeke, and gentle.

But whoes woordes then be these, M. Hardinge? From what Sprite haue they procéeded? Upon what stage were they spoken? These woordes, I saie, wherewith ye seeme so mutche, & so often to solace your selfe, & to refreasshe your Sprites: Termes vsed commonly by M. Hardinge through his whole Booke. Goliath, Thersites, Rasshe, Presumptuous, VVicked, Vnlearned, Ignorant, Peeuishe, Lucians, Scoffers, Coggers, Foisters, Pear [...]e, Insolente, Vaunters, Braggers, Sectaries, Schismatiques, Heretiques, Sacramentaries, Newe maisters, Newe Fanglers, False reporters, Sclaunderers of the Churche, Terrible seducers, The Enimies of the Sacrifice, The Enimies of the Churche, The Ministers of the Diuel, Sitters in the Chaire of Pestilence, Monsters, Heathens, Publicanes, Turkes, Infidelles, Antichristes, and Forerenners of Antichriste?

These woordes be yours, M. Hardinge, not onely, for that they be vttered by yowe, but also, for that they perteine directely, and properly vnto your selfe. With these, and other like pearles ye haue thorowly besette your whole Booke, that it might the more glitter in the eie of your Reader. Herewith your stage is fully freight. Some man woulde thinke it were Vetus Comoedia. So faitheful ye seeme to be in kéepinge your promise. Yf ye vtter sutche woordes of pure loue, and frendship, what then maie wée looke for, yf ye once beginne to hate? They say, the Scorpion embraceth louingely with his feete: but smiteth his poison with his taile. Thus ye suffer the tēpestes of your affections sometimes to blowe you oute, and to tosse yowe of from the shoare. In a man of professed grauitie reasons had benne more conueniente, then reproches. Sutche eloquence might better becomme some of your yonger Iannizers: who, as their frendes saie here, haue not yet learned, to speake otherwise.

As for these woordes, and these stages, they maie not wel chas [...] vs awaie from the Gospel of Christe. Yt is not needeful for vs, to heare your good reportes: but it is most needeful for vs, to speake the Trueth.

The aduertisement, that yow allege out of Salomon (There is a waie, that vnto a man seemeth right: but the ende thereof leadeth to damnation) is common, & toucheth vs bothe, aswel yowe, as mee: or rather, somewhat more yowe, then mee. Ye were once deceiued before, by your owne confession. But they, that haue indifferently weighed the causes, and suddainesse of your change, haue thought, ye are as mutche, or rather mutche more deceiued nowe.

Marke, I beséeche yowe, M. Hardinge, what ye were lately, and what ye woulde nowe seeme to be: what waie ye trodde then: and what waie ye [...]reade nowe. The difference is no lesse, then is bitweene Light, and Darknesse: Life, and Deathe: Heauen, & Hel▪ So greate a change would require some good time of deliberation.

But if ye be thorowly changed, as yow saie, and if ye be touched in deede, either with the [...] zele of God, or with the loue of your brethren, be not then ashamed to telle vs, what thinges God hath donne for yowe. Let your Reader vnderstande, that yow your selfe sometime were that man, of whom Salomon speaketh: That yow sometime were in a waie, that seemed right, and yet the ende thereof leadde to damnation: That yow sometime bent your whole harte, and studie to deface the Churche of God: That yow preached so many yeeres togeather directly contrary to your conscience: That yow sometime witingly, and willingly, and of purpose, and malice, deceiued Goddes people: That yow sometime were the Minister of the Diuel▪ a Turke, an Heathen, an Infidel, a Forerenner of Antichriste: and, that [Page] from this rueful state ye were suddainely changed, not by readinge, or conference of the Scriptures, or Anciente Fathers, but onely for that ye sawe, the Prince was changed.

Thus must ye deale, M. Hardinge, yf ye deale truely. So wil your frendes thinke, ye dissemble not nowe, as yow did before: but are mooued onely of true zele, & pure conscience. Certainely either, as wee saie, ye are nowe deceiued: or, at the leaste, as your selfe must needes graunte, not longe sithence, ye were deceiued. And S. Augustine saithe, Hoc est erroris proprium, vt, quod cui (que) displicet, id aliis quoque oportere existimet displicere:Augustin. De Gene. contra Manichae.This is the very nature of Errour, that, what so euer misliketh any man, he thinketh al others shoulde likewise mislike the same.

Sutche is the miserie of Adams children: their harte is euermore inclined vnto il, and errour. Hereof false prophetes oftentimes take occasion to saie, Good is Il, and Il is Good: Light is Darknesse, and Darknesse is Light. And oftentimes the people is wilfully leadde awaie, and cannot abide to heare sounde Doctrine: but turneth their eares to heare Fables.

Therefore, Salomons counsel is wise, and good. And for that cause wee truste not our owne eies, to choose our waie: but wee calle vnto God with the Prophete Dauid,Psalm. 142. O Lorde, shewe vs the waie, that wee maie walke in: Wee seeke vnto him, that saithe,Iohan. 14. I am the Waie, the Trueth, and the Life: I am the Light of the World: who so foloweth mee, Iohan. 8. walketh not in darknesse, but hath the Light of Life. And wee thanke God, that with his Daiespringe from aboue hath visited vs, and directed our feete into the waie of peace: into the same waie, that Christe hath shewed vs, and the holy Apostles, and anciente Catholique Fathers haue trodden before vs.

Touchinge your exhortation to humilitie, and the denieal of my learninge, whiche, I trust, of your parte proceedeth from a meeke, and humble sprite, I maie safely denie that thinge, that I neuer auouched. It cannot shame mee to saie, that S. Hierome saide, Dicam illud Socraticum, Hoc tantùm scio, quòd nihil scio:Hierony. in praefa. in Abdiam.I wil saie, as Socrates sometime saide, This thinge onely I knowe, that I knowe nothinge. In these cases, as I séeke no praise, so I feare no reproche. What so euer wante is in mee, there be others, that can supplie it. How be it, I neuer vnderstoode, but Ueritie, and Humilitie might wel stande togeather.

Where yow saie, what so euer skil, or knowledge I haue, or had, I haue euermore bente it onely to the reproche, and sclaunder of the Churche, it is no greate maisterie, M. Hardinge, to speake il. But I trust, God him selfe, that iudgeth iustly, iudgeth otherwise. Yf there be in mee, I say not, any talente, but onely any mite of a talente, my praier vnto God is, and euer was, it maie be bestowed wholy to the honoure, and comforte of his Churche.

And yet maie not yow, M. Hardinge, neither sette sutche stoare by your selfe, nor so mutche abase, and discredite others, as though bisides yow, & your felowes, there were noman méete to be counted learned. When the Iewes, in contempte of al others, boasted them selues to be the onely stocke, and Bloud of Abraham, S. Paule by an humble kinde of presumption doubted not in al respectes to compare with them in this wise:2. Corin. 11. Hebrewes they be: and so am I. Israelites they be: and so am I. The seede of Abraham they be: and so am I. Againe he saith, Thus doo I, and thus wil I doo, that in the thinges, whereof they glorie, they maie be founde to be, as wee are.

I wil force this comparison no further. Sutche contention is but vaine. O M. Hardinge, this saieinge is common vnto vs bothe: By the Grace of God wee are, that wee are. O that his grace be not in vs in vaine. 1. Corin. 15.

For my parte, bothe at your requeste, and also without your requeste, I vtterly denie my learninge. And touchinge my Bishoprike, yf that in any parte happen to gréeue you, I denie it too: I denie myne estimation: I denie my name: I [Page] denie mée selfe. Onely the Faithe of Christe, and the Truethe of God I cannot denie. Or with this Faithe, or for this Faithe, I truste, I shal ende. I cannot withstande the Sprite of God. I cannot saie, the consente of al the Auncient Catholique Fathers was an heape of errours, and a linke of Heresies. Although you, M. Hardinge, coulde denie al togeather at an instante, and vpon the suddaine, yet beare with others, that cannot so easily doo the same.

Touchinge D. Fisher, I scoffed neither at him, nor at any others. Onely I laide out the imperfection of certaine their Argumentes: whiche if they were weake, & many waies faultie, the faulte was not mine: I made them not. D. Fishers Argumente was this:Polydor. de Inuent. rer. li. 8. c. 1. We are sure, there is Purgatorie: Ergo, the Popes pardonnes be good, and available. I shal be forced in perusinge your Booke, to disclose many like infirmities, and folies in your Argumentes, M. Hardinge. Yet notwithstandinge I wil not scoffe. But happy are you, that may cal vs Gospellers, Newe Maisters, Patriarkes, and, I knowe not what, and to write, what you liste, without scoffinge. In the ende of your foretalke, whiche is before the shewinge of your Booke, ye thinke al the worlde singeth Sanctus, Sanctus, and receiueth you with Ozanna. And therefore ye wil euery bodie to come, and subscribe. How be it, it séemeth, this request is very suddaine & out of season. You should first haue shewed vs, bothe whereunto wée shoulde subscribe, and also your Authorities, and Reasons, wherewith ye would force vs to subscribe. But ye olde learned Father Tertullian saith thus of the Ualentinian Heretiques:Tertull. aduersus Valētinian. lib. 1. Habent artificium, quo priùs persuadent, quàm doceant. Veritas autē docendo suadet, non suadendo docet. These Heretiques haue a kinde of cunninge, and a policie, whereby they persuade vs firste, and teache vs afterwarde. But the Trueth persuadeth vs by teachinge: and not teacheth vs by persuadinge.

Kinge Agesilaus, the better to embolden his Souldiers to the fight, with a certaine iuice wrote this woorde, Victorie, in the palme of his hande: and afterwarde beinge at his Seruice, as the manner then of the Heathens was, he laide his hande so written closely, & secretely vpon the harte of the Sacrifice, & so printed it with the saide woorde, Victorie: and immediatly shewed the same vnto his Captaines, and Souldiers, as if it had beene written by the Goddes. The simple Souldiers, not vnderstanding this policie, and thinkinge, the whole mater had in deede béene wrought by miracle, grewe full of courage, not doubtinge, but their Goddes, that had written, Victorie, woulde also geue them Victorie.

By like policie, and to like purpose, it séemeth, you, M. Hardinge, would beguile your Reader: and, that you lacke in strength, woulde winne by policie: and, that you wante in Reasons, woulde gaine in woordes: that the simple may thinke, you haue the Victorie, bicause you haue written, Victorie, with your penne.

But you are not yet equal with the credite of Pythagoras. It is not sufficient for your scholars to say, Ipse dixit: M. Hardinge hath saide it. Euery man wil not thinke it is so, bicause you can write it, or Printe it, or say, it is so. As for mée selfe, I wil saie with S. Hierome, Cupio discere, & Discipulum me profiteor, dummod [...] doceant. I woulde faine learne, and make a vowe to be their Scholar, so they would teache mee. Firste ye shoulde haue geuen vs leaue, to haue perused your whole Booke. And when we had wel weighed your vntrue Allegations, your vaine Constructions, your Newe petite Doctours, your Corruptions, your Forgeries, your Dreames, your Fables, and the huge multitude of your vntruethes, then hardly ye shoulde haue called vs, to subscribe.

How be it, M. Hardinge, this is no force sufficient to subdewe the world. It was not thought, ye had benne so weakely appointed. It is not yenough for yow, thus odiously to vpbraide vs in your anger, and to calle vs Newe Maisters, [Page] and Heretiques. That lesson might haue serued you longe agoe, before ye were espied. It behooueth yow now, to haue some stronger argumentes, specially fightinge against God.

For my parte, notwithstandinge I were thorowly persuaded longe before, yet am I nowe some deale the more satisfied by these your traueiles. For, touching your wante of Scriptures, Councelles, Doctours, and Examples of the Primitiue Churche, I am wel, and fully confirmed by the sclendernes of your proufes.

And I doubte not, but some of these, that now be aboute you, beinge, I trust, not frowardly carried awaie with wilful malice, but hauinge the feare of God, and a reuerente zele to doo the best, although perhaps not knowledge sufficiente, to iudge, what is best, after they shal vnderstande some parte of your dealinge herein, wil by Goddes Grace beginne, somewhat to forethinke them selues of their iourney, Augustin. in Iohan. tract. 7. & to caste some doubtes of your credite. S. Augustine saith, Iuris forensis est, vt qui in precibus mentitus sit, illi ne profit, quod impetrauit: The Lawe is this, that, who so hath made a false suggestion, shal lose, what so euer he haue gotten by the same.

O M. Hardinge, Credite without trueth, is no credite. Your woorke is ouer weake: It hath no fundation: It cannot stande. Chrysostome telleth you, Sutche is the Nature of Errour:Chrysostom. de Laudibus Pauli hom▪ 5.It vadeth of it selfe, and wil comme to grounde without resistance. Remember the place, ye sometime stoode in: Remember, from whence ye are fallen: Remember the causes of your fal. It is no shame to rise againe.Ecclesi 4. God is able to restoare yow. The wise man saith, There is confusion, that bringeth grace, and glorie. God hath endewed yow largely with greate giftes.

Turne the same to the obedience of the Faith of Christe. As there is wisedome in séekinge the Victorie, so there is wisedome in geuinge place. Folowe the same Counsel, ye geue others. Denie your owne learninge: denie your owne estimation: denie your selfe.Iohan. 9. Geue the glorie vnto God.

FINIS.

THE TABLE.

[Page]

A.

ABdias. pagina. 8.

Accidentes are broken, and geue a cracke. 454.

Accidentes corrupted. 621.

Accidentes are Christes Body it selfe. 459.

Accidentes by M. Hardinges doctrine are the Sacramente. 634. 637.

Accidentes perfourme the Sacramente. 427.

Holy outwarde Accidentes. 455. 464.

Adoration. 379.

Christe very God. 379.

VVee Adore Baptisme, the woorde of God &c. 379. 408. 409.

Adoration of Oile, Crosse, Gibbe [...], VVater, our Ladies Girdle. 398.

Adoration of the Sacramente lately inuented. 381. 410.

Origens woordes, O Lorde, I am not woorthy, expounded. 399.

Adoration implieth no Real presence. 402. 404.

VVee Adoure Christe sittinge in Heauen. 403.

VVho so eateth Christes Fleashe, adoureth the same. 404.

Dangers in Adoration. 410. 411.

Noman ought precisely to adoure the Sacramēt, but vvith a condition. 41 [...].

VVee ought to honour Christe as he woulde be honoured. 417. 418.

Amphilochius: A vaine Fable. 82.

The true Amphilochius. 85.

Angelle [...] presente at the mysteries, and at our Praiers. 586.

Aphricae spake Latine. 181. 182. 183.

The Apostles, and other holy Bys hoppes, and Fathers vvere maried. 573.

Asia the lesse. 160. 161.

Athanas. countrefeite. 233. 502.

Augustine of Englande. 185.

Aultars in the middest of the people. 195.

Aultares of timber. 195.

One onely Aultar in the Churche. 196. 488.

B.

Bacchus, and Ceres vvere thoughte to be honoured of the Christians. 406.

Barbarous tongue. 155.

Latine tongue Barbarous. 155.

VVe be Incorporate into Christe in Baptisme. 392.

Christes Bodie is a Creature. 350.

Christes Bodie equal in nature with our Bodies. 350.

Christes Bodie a meane bitvveene God and man. after M. Hardinges fantasie. 348. 350.

Christes Bodie entred, the doores being shutte. 351▪

No Bodie vvithout place. 351.

Christes Bodie in one place. 152. 361. 362. 371.

Christes Bodie not in the Earthe. 357.

Christes Bodie present by Faith, by Baptisme. 358.

Christes Bodie in the Sacramente: in vvhat sense. 359. 360. 458. 471.

Christes Bodie presente in a Mysterie. 37 [...].

Christes Bodie receiued spiritually. 36.

Christes Bodie not eatē Fleashly with the mouth. 404.

Christes Bodie by M. Hardinges doctrine, entreth not into our Bodies. 627.

The Sacram▪ not properly the Bodie of Christ. 369

Secundum Literam. 369. 370.

Errours touchinge Christes Bodie. 349.

Christes Bodie not equal to the Godhead. 350. 363.

Christes Bodie vvithout any dimension, or proportion of partes. 620. 639.

Christes Bodie vvithout place. 362.

Christes Bodie vvithout quantitie. 350.

Christes Bodie crucified in a thousand places. 362.

Christes Bodie spiritually presente, spiritually seen [...] spiritually touched. 365. 366.

Christe borne in his ovvne handes, expoūded. 368.

Christes Bodie not in many places. 348.

No miracle in the Sacrament. 349. 355.

Abel, Esay, Iohn Baptiste helde Christe in their handes. 355.

Christes Bodie ful here, and ful there. 360.

Christes Bodie not superiour to the vvoorde of God. 45. 613.

Christes Bodie is not in the holy vessels. 45. 401.

The vnreuerence Opinions. and speeches of M. Hard. side, touchinge the Bodie of Christe. 625.

Breade remaineth in the Sacrament. 44. 382. 40 [...].

The fourme, and quantitie of the Commu [...]ion Breade. 443.

C.

Canopie. 413.

Canopie reprooued by Linvvoode. 416.

The stealinge avvaie of God. 418.

Catholique, that folovveth the Faith of Peter. 244.

Chrysostomes Liturgie, or Communion. [...].

Reformation of the Churche. 106 144. 150. 204.

The Churche the expounder of Goddes vvil. 121.

Churche reformed vvithout Councelles. 206.

The Corruption of the Churche. 414. 494.

The Churche inferiour vnto Christe. 490.

The Churche not to be beleeued vvithout Scriptures. 537.

Clemens. 7.

Concomitantia. 396.

Confession. 16.

Consecration. 18. 19. 21.

Consecration vnder silence. 545.

Vse breedeth contempte. 551.

The Mysteries kepte secrete from Infidelles. 553.

Doubtes touchinge Consecration. 411.

A Holy Cosse. 153.

Constantines Donation. 2 [...]8.

Constancie. 387.

Contention breedeth impudencie. 461.

Communion ministred vnto al the people. 11. 12. 15. 42. 65.

Communion one onely in a daie. 16.

[Page] Communion not dayly ministred, but onely vpō certaine daies. 24. 62. 63. 91. 136.

Communion, so called of Communicatinge togeather. 27. 37.

Communion after Supper. 31.

Cōmunion of the people at Rome euery daie. 51.

Communion better then the Masse, by M. Hardinges owne Confession. 60.

Proufes, and considerations for the holy Communion. 83. 123. 135. 149.

The Halfe Communiō prooued by vveemen, children, Sickfolkes, Infantes, and Madde men. 96.

The vvhole Communion graunted by the Coūcel of Basile, and the Councel of Trident. 97.

In the Commu. greate difference bitweene the Prieste, and the people. 97.

VVhole Christe in either parte. 98.

Proufes for the halfe Communion. 99.

Drinke ye al of this, expounded. 102. 120.

Proufes for the whole Communion. 103. 149.

The vvoordes of S. Iohn perteine not to the Sacrament directly. 104.

The Prieste drinketh for the people. 105.

The whole com. is Christes institution. 103. 106.

The halfe Communion a thinge indifferent. 108.

The Rus [...]ians consecrate in Metheglen. 113.

The Cuppe is of Christes institution. 118. 120.

Infantes receiued bothe kindes. 139. 141.

The halfe Communion came firste from Heretiques. 147.

The vvhole Cōmunion continued a longe vvhile. 150.

Goddes VVoorde taketh no authoritie of any Councel. 108.

Councel of Constance. 121. 124.

Councel of Constance concluded againste nature, against the Scriptures, and against the Faithe. 143.

The Churche reformed vvithout General Councel. 206.

Custome. 49. 97. 143.

Custome the best expounder of the Lavve. 120.

D.

Decretalle Epistles. 67. 68. 22 [...].

Deacons allovved to cōsecrate the Mysteries. 130.

Dionysius. 10.

A Disiunctiue for a Copulatiue. 127.

Dissension of Godly menne. 39. 536.

Dissension of M. Hard. side. 317. 395.

The Diuision, or breakinge of the Sacram. 440.

The Diuision of the Sacramēte condemneth Priuate Masse. 440. 444.

The Mystical Significations thereof. 442.

The Diuision, or breakinge of Accidentes. 453. 454.

Dooues of Siluer, and Gold. 41 [...].

E.

The Godheade cannot be ea [...]n. 392.

Eleuation. 373.

Diuers contrary meaninges of Eleuation. 374.

Sancta Sanctis. 376.

Eleuation condemneth priuate Masse. 378.

[...]. Paule came into Englande. 167.

England not subiecte to the B. of Rome. 167.

The Faith first preached in Englande. 190.

The Commō praiers of the Churche of Englande agreeable to the Olde Fathers. 217.

Ep [...]rem ministred in the Churche in the Vulgate tongue. 157.

Excommunication. 32. 38. 39.

Reconciliation. 134.

Exuperius. 129.

F.

This vvoorde, Figure, misliked of M. Hardinges side. 445.

Heretiques presse the letter, and leaue the meaninge. 447.

The Sacramēt is a Figure. 446. 448. 451. 462. 475.

The Sacramente is a Figure, and not the Trueth. 465.

M. Hardinge saithe, Christes Bodie it selfe is a Figure. 447.

Christes Bodie a Figure of the life to come. 455.

The number, and strangenesse of M. Hardinges Figures. 448. 476.

By M. Hardinges fantasie, the outvvarde fou [...]es are Christes Body. 408.

Forma, [...]ignifieth the Substance. 427. 435. 449.

G.

Gelasius. 144. 145.

Al the Easte speaketh Greeke. 162.

The Greeke tongue reached far. 165.

H.

Receiuinge the Sacrament vvith hande. 48.

Hearinge vvithout vnderstandinge is no Hearing. 69. 70. 175.

M. Hardinges vvitnesses against him selfe. 10. 11. 42. 139.

M. Hard. iesteth at Christes Institution. 20.

M. Hard. allegeth one thinge for an other. 20. 33. 41. 56. 59. 135. 375.

M. Hard. dissembleth the Doctours vvoordes. 21.

M. Hard. a [...]gumentes not vvel framed. 21. 25. 58. 92. 101. 158. 160.

M. Hard. refuseth the example of Christe. 22. 23.

M. Hard. corrupteth the olde Doctours. 43. 45. 49. 77. 84.

M. Hard. allegeth authorities vvithout sense. 54.

M. Hard. allegeth Decrees of Councelles, that he neuer savve. 69. 295. 390. 484.

M. Hard. is faine to leaue the olde Doctours, and to forge nevve. 7. 78.

M. Hard. contrary to him selfe. 85. 139. 175. 201. 418. 459. 538. 550.

M. Hard. concludeth, that the Apostles of Christe committed Sacrilege. 126.

M. Hard. deceiteful dealinge [...]vvherein (as Tertullian saithe) he folovveth the very cast of al Heretiques. 127.

M. Hard. vvitingly auoucheth vntrueth. 167. 168.

M. Hard. reasoneth against him selfe. 167.

M. Hard. forgeateth him selfe. 173. 209.

M. Har. vvilfully peruerteth the vvay of God. 174.

M. Hard. commeth after the date, as his vvoont is [Page] to doo. 192.

M. Hard. saith, the ignorant, and vnlearned people vnderstandeth the Latin tongue, although not perfitly. 197.

M. Hard. allegeth authorities, that he knovveth to be forged. 235.

M. Hard. holdeth by burnte euidence. 235.

M. Hard. condemneth S. Augustine for a Se [...] matique. 290. 291.

M. Hard. vseth the argumentes of the Heretiques called the Manichees. 150.

M. Hardin. vseth the Eurychian Heretiques argumentes. 3 [...].

M. Hard. imagineth tvvo greate errours. 391.

M. Hard. [...]aithe, Accidentes perfourme the Sacrament. 427.

M. Hard. fighteth vvith olde Heretiques vveapons. 439.

M. Hard. contrary to his ovvne felovves. 445.

M. Hard. shunneth his ovvne Doctours. 457.

M. Hard. is driuen to say, that the very Bodie of Christe is not verily, and in deede, but vnaptly, and vnfitly the Body of Christe. 474.

M. Hard. vnderstandeth not his ovvne booke. 495.

M. H. allegeth his authorities vvithout his compasse. 495.

M. H. iudgement of the people. 527.

M. Hard. suddainely turned from the Gospel. 534.

M▪ Hard. seemeth, not to vnderstande his ovvne vvoordes. 555. 557.

M. Hard. saithe, Christe sheadde his Bloude at his Supper. 560.

M. Hard. not certaine of his ovvne Doctrine. 626.

M. Hard. nevve Doctours cannot agree. 630.

M. Hard. compareth the Pope vvith Balaam, and Caiphas. 274.

M. Hard. misreporteth the Councelle of Ephesus. 111 112.

M. Hard. falsifieth the vvoordes of S. Luke. 115.

M. Hardin. vnaduisedly allegeth the authoritie of S. Augustine. 123.

M. Hard. abuseth S. Augustines vvoordes. 124.

M. Hard. falsifieth S. Paules vvoordes. 126.

M. Hard. corrupteth the holy Fathers. 131. 144.

M. Hard. misreporteth Strabo. 159. 161.

M. Hard. misreporteth the vvoordes of Pli [...]ie. 159.

M. Hard. fouly abuseth S. Chrysostomes vvoordes. 203.

M. Hard. vvreasteth Origen from his purpose. 210.

M. Hardin. misreporteth the vvoordes of Chrysostome. 212.

M H. cutteth of the vvoordes of S. Gregorie. 225.

M. Hard. manifestly corrupteth, and falsifieth S. Cyprian. 228.

M. H. tvvise falsifieth S. Cyprian in one place. 231.

M. Hard. falsifieth S. Hilarie. 527. 246.

M. Hard. falsifieth S. Chrysostome. 264. 269.

M. Hard. falsifieth Cassiodorus, and Socrates. 284.

M. Hardin. misreporteth the Councel of Chalcedon. 297.

M. Hard. falsifieth the vvoordes of S. Augustine. 248. 250. 309. 405.

M. Hard. vvilfully corrupteth the [...]

M. Har. misreporteth S. Basiles vvoordes. 438. 439.

M Hard. falsifieth Dionysi [...]s. 440. 44 [...].

M. Har. vvilfully depraueth the holy Fathers. 453.

M. Hard. saithe, Tertullian vnderstoode not the very Literal sense of Christes vvoordes. 45 [...].

M. Hard. vvilfully corrupteth Tertullian 464.

M. Hard. misconstrueth the vvoordes of [...]485.

M. Hard. mistaketh Prudentius. 500. 502.

M. Hard. allegeth a Fable vnder the name of Athanasius. 502.

M. Hardin. misreporteth Goddes Diuine prouidence. 527.

M. Hard. vntruely reporteth the Emperour Iustinian. 171. 54 [...].

M. Hard. misreporteth his ovvne Glemens. 561.

M. Har. misreporteth S. Augustines vvoorder. 598.

M. Hard. vntruely translateth the vvoordes of Origen. 602. 604.

M. Hard. misconstrueth the vvoordes of Irenaeus. 602.

M Hard. guifully expoundeth S. Cyril. 622.

M. Hard. vttereth a heape of vntruethes altogeather. 217.

M. Hard. vttereth tvvo vntruethes togeather in one sentence. 172.

M. Hard. vttereth fiue vntruethes togeather, in the reporte of foure vvoordes. 382.

M. Hardin. vttereth foure vntruethe togeather vvith one breath. 454.

M. Hard. vttereth three vntruethes togeather. 497

M. Hardinges vntruethes, or ouersigthes vpon better aduise to be redressed, tvvo hundred, fiftie, and fiue.

Hippolytus Martyr. [...].

I.

S. Iames Liturgie, or Communion. 10.

Iames neuer dranke vvine, but onely at Christes laste Supper. 128.

Ignorance the mother of Religion. 640.

The faction of Rome ouerruleth the VVorlde by Ignorance. 641.

Ignorance dangerous. [...]07. 641.

Ignorance excuseth not. 208.

Images in the Churche contrary to Goddes vvoorde. 496. 505.

The Heathens, and Infidelles the firste Fathers of Images. 497. 498. 503.

The Cherubines. 498. 499.

The Brasen Serpente. 499.

The Crosse. 499. 500. 501. 502.

Irene the Empresse, the Kinges daughter of Tartarie, the chiefe defender of Images. 504.

An Image better, then Praier. 504.

The Inuention of Images came of if. 507.

Peeuis he reasons for proufe of Images. 508.

In the Primitiue Churche there vvere no Images. 508.

Images condemned by the holy Fathers. 509. 517.

Imagerie like vnto Poetrie. 510.

An Image is a Lesson of lies. 510.

[Page] Holy Images. 512.

Images vvoorshipped vvith godly honour. 514. 515. 516.

Images dangerous in the Churche. 514.

VVee be incorporate into Christe by Baptisme. 36. 345.

Indiuiduum Vagum. 629. 630.

Institution of Christe. 18. 19. 20. 22.

Institution of Christe broken. 23.

Goddes Institution lawfully broken. 113.

Institution of the Cuppe. 118.

In [...]ention of the Prieste. 34.

Inuisible. 472.

Iohn the Aulmonare. 74.

L.

Latine tongue in Aphrica. 180. 181.

The Learned Latine tongue. 200.

Latine Churche. 211.

Leontius. 74.

Libertie of the Gospel. 33. 34.

Lidforde Lavve. 432.

D. Luther sclaundered. 3. 107.

M.

Malacl [...]ias. 6.

Martialis. 9. 10.

Missa signifieth the Communion. 72. 94. 491.

Missa signifieth any assemblie. 6. 72.

Missa neuer taken for Priuate Masse. 73. 492.

Masse priuate, and peculiar. 3.

Priuate Masse prooued by Boies, Laiemenne, and vvemen. 41. 56.

Difference bitvveene the Nevve priuate Masse and the Olde Communion. 50.

No Priuate Masse at Rome. 51. 53.

The Communion is better then the Masse, by M. Hardinges ovvne confession. 60.

No Priuate Masse in good tovvnes, and Citties. 71.

Priuate Masse is an Abomination, and not an Oblation: Lorichius. 378.

No Priuate Masse in the Primitiue Churche. 14.

Priuate Masse neuer ordeined in any Councel. 22.

Priuate Masse gr [...]vve of lacke of deuotion. 14.

Masse abused to vvitchecrafte and poisoninges. 2.

To heare Masse, to see Masse. 70.

One man may say three Masses in one daie. 479.

The sale of Masses. 481.

Errours in the Masse. 3. 532.

The Prieste receiueth the Sacramente for others, as the mouthe of the people. 588.

The Prieste presumeth to applie the merites of Christe by his Masse. 591.

M. Hardinges proufes for Priuate Masse. 93.

Matrimonie honourable. 52.

Matrimonie misliked of certaine learned Fathers. 52.

Miracle in Baptisme. 355.

Fained miracles. 515.

The first Fathers of idle Monkes. 85.

Monasteries dennes of Theeues. 85.

N.

In the name of Christe onely. 115.

Nature is, that God vvil. 367.

Nestorius. [...].

Nobody taken for a [...]evve. 88.

O.

Opus Operatum. 594.

Against Opus Operatum. 600.

Othe. 119.

P.

Paulinus historicus. 133.

The people not so il as the Prieste. 16.

The people compared to svvine and dogges. 518.

M. Hardinges Iudgemente of the people. 527. 534. 550.

M. Harding calleth the people, Curious bu [...]ie bodies of the Vulgare sorte. 531.

The people better instructed in Religion, then the Priestes. 619.

Poison ministred in the Sacramente. 2.

Praiers Common, and Priuate. 215.

Commō Praiers more effectual then Priuate. 215.

M. Harding liketh vvel the Praiers in the knovvē Vulgare tongue. 152. 206.

Examples of praiers in the Common tongue. 156. 158. 168. 169. 175. 176. 196. 219.

The people singinge Psalmes togeather. 153. 168.

Byrdes speake, they knovve not, vvhat. 170.

A Popiniaie taught to saie the Creede. 170.

The Emperour Iustinians Constitution for the Cōmon Praiers to be pronounced alovvde. 171.

Praiers conceiued vvith the minde. 171.

Praiers vttered vvith the voice. 171.

Praiers in an vnknovven tongue vtterly vnprofitable. 212. 215.

The Prieste, and the people in the Common Praiers speake togeather. 178.

The people ought to ansvveare, Amen. 172.

The Common Praiers in Englande in the English tongue. 188. 190. 191.

The Common Praiers in Fraunce in the Frenche tongue. 184.

The VVoordes of S. Paule. 1. Corin. 14. make for Praiers in the Common tongue. 198. 199.

M. Hardinge saithe, that vnderstandinge of the vvoordes vvithdravveth the minde. 214.

Preparation to the Communion. 15.

Priestes, vvicked, treen, vvoorse then the people, VVoulues, Diuels. 16.

Number of Priestes. 17. 89.

Priestes, and Ecclesiastical Iudges often deceiued. 118.

Real Presence. 316.

Christes Body not Corporally presente. 406.

Spiritual presence. 357. 358. 404. 430. 449. 471. 585. 607.

Christe presente in Baptisme. 352. 353.

Christe presente by Grace. 347.

Spiritual Eatinge. 320. 322. 324. 335. 389. 391. 392. 401. 430. 601. 627.

Carnal vnderstandinge. 322.

The Fathers of the olde Testamente receiued the Body of Christe. 321.

The cause of the Capernaites offense. 323. 324.

The Omnipotente povver of God. 324. 35 [...].

[Page] Berengarius Recantation. 327. 328.

Christes Body Deified. 331.

Christes Fleas he tvvo vvaies taken. 330.

Iouisible, and Inuifibly. 335.

Christe our Spiritual Breade. 389.

Very, and verily. 337.

Christe laide on the table, In vvhat sense. 336.

VVee are made one vvith Christe. 339.

Christe is i [...] vs Corporally, Carnally, Naturally. 339.

Christe mingled vvith vs. 340.

Christe Corporally in vs by Faithe. 344.

VVee are Naturally in Christe. 344.

Christe Corporally, and Naturally in vs by Faithe, by Raptisme &c. 345. 346.

VVee are incorporate into Christe. 345.

Pope. The Pope holdeth his authoritie not by the Scriptures, but by custome. 221. 235.

Childis he Allegatiōs of the Scriptures, to prooue the Popes Supremacie. 221.

Vpon this Rocke I vvil builde my Church. 221. 233.

The Churche builte equally vpon al the Apostles. 309.

The keies geuen to the reste, as vnto Peter. 229.

Christe Heade of the Churche. 256.

Christes Vicare. 256. 257.

Peter vvas not Vniuersal Bishop. 227.

Peter vvas not Heade of the Churche. 261. 262. 311.

The places of S. Cyprian fully ansvveared. Vnus Episcopus: Vniuersa [...]raternitas: Hinc Schismata oriuntur. 228. 229. 230. 231.

Anacletus countr [...]ited. 223.

Anacletus corrupteth the Scriptures. 224.

The B. of Rome firste of Bishoppes, expounded. 241.

The principalitie of the Citie of Rome: The principal Churche. 243. 244. 247.

The Noblenesse of the Citie of Rome. 304.

The Chieferie: the Heade. 249. 306. 307. 309. 310.

The Highest Prieste. 251.

Paule vvente vp to Hierusalem to visite Peter. 253.

The Supremacie prooued by Aristotle, and Homere, and by drifte of reason. 254.

To seeke to Rome for Counsel. 259. 294.

To take vp, and compounde maters. 259.

Appeales to Rome condemned. 265. 266.

Appeales from equal, to equal. 272.

Appeales in Ecclesiastical causes to the Prince. 272.

The Prince calleth Bishops in Ecclesiastical causes before him selfe. 268.

The Pope had no Iurisdiction ouer the Easte. 278. 279.

The Pope excommunicated others, and vvas excommunicate by others. 280.

The Pope d [...]posed by the Bishoppes of the Easte. 281.

The Pope Cōfirmeth Bishoppes vvithin his ovvne Prouince. 282.

The Pope had neither povver, nor authoritie, to calle Councelles. 284. 285. 259.

The Pope confirmeth Councelles, as also doo others. 286.

Councelles allovved against the Pope. 287.

The Emperours confirmed Councelles. 286.

The Pope coulde not restoare Bishoppes. 289.

Reconciliation to the Churche of Rome. 290. 291.

Damasus ruler of the house of God. 305.

The Pope saluted by the name of Brother. 228. 263.

No Bishop, but Ambrose. 241.

The Primacie Common to many Bishoppes. 245.

Paule equal vnto Peter. 252. 253. 303.

Al Bishoppes rule the Churche togeather. 260.

Paule Heade of al nations. 303.

Iohn greatter then Peter. 309.

The meaning of this name, Vniuersal Bishop. 220.

The Bishoppe of Rome is not the Vniuersal Bishop. 298.

The Bishop of the Vniuersal Churche. 299.

The Bishop of Constantinople the Vniuersal Bishop. 242. 300.

The Pride of the see of Rome. 224. 234. 235. 247. 251. 252.

The Authoritie of the Pope more then the Authoritie of the Scriptures. 107.

The visitinge of the Pope. 254.

The Pope equal vvith Christe. 258.

Flateringe of the Pope. 262.

Seruus seruorum Dei. 297.

The intolerable tyrannie, and pride of the See of Rome. 314.

The Pope cannot erre. 274.

Many Popes haue erred. 275.

The Pope Doctour of bothe Lavves by Authoritie, not by knovvledge. 259.

M. Hardinge compareth the Pope vvith Balaam, and Caiphas. 274.

The Pope sometimes no member of the Church. 220.

The Pope hath his holinesse of his Chaire. 276.

The Pope a forger. 221.

The Pope a Cogger, a Foister, taken in manifeste forgerie. 236.

The Supremacie of Rome condemned by Councelles. 235. 238. 240. 263.

The vniuersal Bishoppe is the forer [...]nner of Antichriste. 2 [...]0.

S. Gregories ful iudgemente of the name of Vniuersal Bishop. 225.

S. Gregorie refused to be called Vniuersal. 227.

The Supremacie of Rome the destruction of the Churche. 255.

The Bishop of Constantinople enioi [...]th the P [...]erogatiue of olde Rome. 241.

Phocas a Traitour▪ and a Murtherer. 243.

Psalmes hable to chase avvay Diuelles. 211.

Psalmes songue by Laie people and artificers. 213.

Psalmes harde, or easie. 213.

R.

Reliques. 52.

Reseruation in bothe Kindes. 131. 132.

Againste Reseruation. 413. 416. 622.

Reseruation. 414.

The Sacramente reserued to be receiued of the [Page] people. 415.

The Faith of the vveast Churche came not first from Rome. 56. 166. 167. 233.

The Churche of Rome corrupted. 56. 260.

Al Churches must agree to the Church of Rome, In what sense. 244.

Rome sixe times sackte vvithin the space of. 140. yeeres. 292.

The noblenesse of the Citie of Rome. 294. 304.

Rome had the Faith from Hierusalem, and from the Easte. 295.

S.

Sacramente. The Sacramente is a Signe. 110. 380. 446.

Sacramente generally taken. 116.

The Sacramente is material Breade. 381.

Sacramental Changinge. 407. 427.

The Sacrament [...] is a Creature. 408.

Sacramentes be Visible vvoordes. 409.

The Sacram. is not bare Breade. 433.

Difference bitweene the Sacramentes of the Olde Testament, and of the Nevve. 464. 468. 470.

The Sacrament consisteth of two partes. 603.

The Sacramente is a Creature, and no God. 614.

A Resemblance bitvveene the Sacramente, and the thinge signified by the Sacramente. 634.

The Sacramente is one thinge, and Christes Body is an other thinge. 380. 383. 430. 584. 610.

The Sacramente passeth into the nourishemente of our bodies. 380. 383.

The vvoorde of God is more truely Christes Body then the Sacramente. 883.

Vehemente speaches of the Sacramente. 385. 400. 409. 428. 434. 448. 462. 471. 608.

Sancta Sanctorum. 385.

The Anciente Fathers iudgemente touchinge the Sacramente. 617. 618.

The ende; and vse of Sacramentes. 446. 462

Abuses of the Sacramente. 141.

The Sacramente thrust into deade mennes mouthes. 32.

The Sacramente sent [...] vnto strangers. 39. 40.

The Sacramente deliuered to menne, and vvemenne to carry home. 43. 46. 47.

The same forebidden. 132. 140.

The Sacramente sente home to the nevve married man, and vvife. 51.

The Sacramente sente abroade into sundrie parishes. 54. 55.

The Sacramente buried. 80. 84. 134.

The Sacramente turned into a stoane. 136.

To take the Signe in steede of the thinge that is Signified, a miserable seruitude of the soule. 380.

Sacrifice. 555.

To Sacrifice the Gospel, the People, &c. 556.

M. Hard. saith, Christe offered his Body, al be it not in respecte of offeringe. 555. 557.

The Sacrifice of thankesgeuinge, is the Sacrifice of the Newe Testament. 358. 556. 562.

The daily Sacrifice, what it meaneth. 24.

The Sacrifice of the holy Communion not daily offered. 24. 50. 62. 91.

In what sense Christe is daily Sacrificed. 61. 578.

To Sacrifice the token of Christes Body. 386.

The Sacrifice of Breade, and VVine. 386. 567.

The pure Sacrifice prophesied by Malachie. 559. 569.

The Sacrifice of Remembrance. 556. 557. 562. 563. 565. 568. 569. 570. 575.

The Sacrifice of the Nevve Testamente. 558.

M. Hard. saith, Christe sheadde his Bloude at his laste Supper. 560. 570.

Dreadful Sacrifice, and vvhy dreadful. 563. 568.

M. Hard. saith, Christe offered him selfe in Heauē. 565.

Christes Sacrifice lasteth for euer. 566.

Christe him selfe is the Sacrifice. 571. 572.

The Sacrifice of Melchisedek. 576. 577.

Christe is bothe the Prieste, and the Oblation. 578.

The Vnblouddy Sacrifice. 579. 580.

The Prieste in his Canon praieth for Christe. 582. 583.

Scriptures. Readinge of the Scriptures necessary for the people. 520. 529. 534. 537. 544.

The Scriptures harde, or easy. 532. 533.

The Scriptures hidden from the vvise. 526. 527. 529.

The ignorante maie reade the Scriptures. 205. 523. 526. 527.

The people commaunded to reade the Scriptures. 518. 519. 521. 544.

Not readinge the Scriptures is dangerous. 530. 531.

Knovvledge of the Scriptures breedeth humilitie. 530.

Knovvledge blovveth vp the minde. 530.

Discourraginge from readinge the Scriptures cō meth from the studie, and Closet of the Diuel [...] Chrysostome. 521. 522.

The readinge of the Scriptures is profitable, although vvee can not fully vnderstande them. 210. 211.

The Scriptures translated into the Sclanon tongue by S. Hierome. 157.

The Scriptures readde openly by Chapters in the Churche. 158.

Dangerous to contende of Diuine maters. 523.

Ignorance of the Scriptures is dangerous. 531. 538. 543.

The Scriptures superstitiously hanged aboute mennes neckes. 211.

VVritinge, and readinge in the Hebrevve tonge. 528.

The Scriptures translated into the Sclauō tongue by S. Hierome. 540.

The Scriptures translated into the Gotthian tongue by Vlphilas. 540.

The Scriptures translated into the Syrian, the Palestine, the Thebane, the Phe [...]ike, the Arabike, the Lybike, and the Frenche tongue. 540.

The Scriptures translated into al Christian tongues. 540.

The Scriptures translated into the Englishe tongue. 54 [...]. 542.

Heretiques shutte vp the Scriptures. 544.

[Page] Serapion. 134.

Simplicitie pardonable. 111.

Vaine, and fonde simplicitie. 208.

T.

Theodoretus condemned of Heresie. 252.

Tertullian a married Prieste. 44.

Diuersitie of tongues. 160. 163.

Traditions vsed for the Scriptures. 522.

Transubstantiation. 396. 397.

Transubstantiation, a late Fantasie. 410. 421

The Greeke Churche neuer allovved Transubstantiation. 422.

The Breade in the Sacramente remaineth stil. 44. 382. 408. 423. 429. 437. 460. 635.

The Omnipotēcie of God vvoorketh in Baptisme, and in al Sacramentes. 424. 426.

The place of Cyprian ansvveared, The Breade Changed, not in fourme, but in nature. 424.

Sacramental Change. 427.

In what sense the Breade is the Body of Christe. 428. 436.

The Breade nothinge in comparison of Christes Body. 433. 434.

V.

Valdo. 538.

VVasshinge of feete. 114. 116.

The VVater of Baptisme, and Christes Bloude are one thinge. 382.

Minglinge of vvater, and vvine not necessary. 34.

Communion ministred in Norvvey vvithout vvine. 32.

Communion in Motheglen. 113.

VVine continevvinge longe. 138.

FINIS.

Errata.

Page. | Line. | Faulte. | Correction.
103. | 43. | Leo, | Reade, Iulius.
113. | 23. | Ruscia, | Reade, Russia.
135. | 36 | Aransican. | Arausican.
Ibidem. | in margi. | Aransican. | Reade, Arausican.
Ibidem. | in margi. | lib. 1. | strike it out.
281. | in margi. | [...] | Reade, [...]
284. | 20. | Curche, | Reade, Churche.
415. | 8. | Chrystome, | Reade, Chrysostome.
429. | 4. | Fealt, eas, | Reade, Fealte, as.

OF PRIVATE MASSE. THE FIRST ARTICLE.

[Page]

[Page]

The Byshoppe of Sarisburie.

IF any learned man of our aduersaries, or if al the learned men that be alyue, be hable to bryng any one sufficient sentence out of any olde catholike Doctour or Father, or out of any olde general Councel, or out of the holy Scriptures of God, or any one example of the Primitiue Churche, whereby it may clearely aud plainely be proued, that there was any priuate Masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ. &c. The conclusion is this: As I sayd before, so say I now againe, I am content to yelde and to subscribe.

M. Hardinge. The first Diuision.

Euery Masse is publike, concernynge bothe the oblation, and also the Communion, and none pryuate. For no man offereth that dreadfull sacrifice priuately for him selfe alone, but for the whole Churche of Christ in common. The Communion likewise of the Sacrament, is a publike feast by Christ through the ministerie of the priest in the sameThe first vntruthe: for there is no suche preparatiō. prepared for euery faithfull person: from partakinge whereof none is excluded, that with due examination hauing before made him selfe ready, demaundeth the same. And so being common by order of the first institution, and byThe secōde vntruthe: there appeareth no such vvil in the Minister. will of the ministers, it ought to be reputed for common, not priuate.

That others doo so commonly forbeare to communicate with the priest, it is through their owne defaute and negligence, not regardinge their owne saluation. VVhereof the godly and carefull rulers of faithfull people, haue fithens the tyme of the primitiue Churche, alwaies muche complayned.

The B. of Sarisburie.

THERE appeareth smal hope that M. Hardinge wil deale plainly in the rest, that thus maketh his first entrie with a cauill.

For where as the mater is known, and agreed vpon, it is great folie to pyke quarell vpon the woorde. Euery Masse (saith he) is common, and none priuate. If it be so, then hath he already concluded fully on our syde. For if there be no priuate Masse at all, thē was there no priuate Masse in the primitiue Church, which was my fyrst assertion.

But M. Hardinge, as may be gathered by his manner of proofes, is not yet wel resolued, neither what is priuate, nor what is Masse. For in the .22. article of his booke, intreatynge of the accidentes of breade and wyne, to th'intent to auoyde the grosse absurdities that followe Transubstantiation,Pag. 182. b. he saieth, These mattiers were neuer taught in open audience, but priuately disputed in the schooles, and set abroade by learned men in their priuate wrytinges. There he calleth y• thynge priuate, that is disputed in open audience, in the hearynge of fyue hundred, or moe, and is sette abroade to the knowledge of the worlde: And here the thynge that is done by the priest and his boye alone in a corner, he calleth common. Thus he maketh woordes to sounde what him listeth,M. Hardinge maketh cōmon, priuate: and priuate, cōmon. sometyme common to be priuate, sometyme priuate to be common at his pleasure.

And as touchinge Masse, sometyme he maketh it the Sacrifice: sometyme the Communion: sometime the prayers: and so séemeth not yet wel to knowe, vpon what grounde to stande.

His fyrst reason is this: The Sacrifice of the priest is common, therefore the [Page] Masse is common.These reasons be answeared afterwarde more at large. Here might be demaunded, who gaue the priest authoritie, to make this Sacrifice? and without authoritie how can he make it? But if his Sacrifice be common, why doeth he geue it these priuate tytles, This for the lyuinge: This for the dead: This for a frende: This for him selfe?

His second reason is this: It is a feast, and therefore it is common: and thus he salu [...]th one errour with an other. For if it be a feast, how is it receiued by one alone? If it be receiued by one alone, howe can it séeme to be a feast? But he saith, it is prepared for al. Uerely it is but smal prouision to serue so many. The priest him selfe knoweth this is vntrue. He prepareth for him selfe, and not for others: He speaketh to him selfe, and not vnto the congregation: He receiueth him selfe alone, and not with his brethren. Therefore in this respecte we must néedes saye, the Masse is priuate, and not common.

The thirde reason touchinge the wil of the Minister, is very vncertayne. For neither can the priest by his willinge alter natures, or make that thinge common, whiche is priuate: nor can any man certeinely knowe, what thinge the prieste willeth. For what if his wil be to woorke Necromancie, or Sorcerie, as it is reported of Pope Hildebrande? Or what if his wil be to poyson some bodie, as Henry the Emperour was poysoned in the communion bread:Hermannus Contractus. Nicolaus Lyra in. 14. cap. Danielis. Pope Uictor in the chalice? Or what if his wil be to woorke fayned miracles, as Lyra sayeth, many are wrought in the open Churche by the priest to mocke the people. Doubtles if the priestes wil may be knowen, either by his woordes, or by his doinges, or by his gesture, or by his prouision, or by the quantitie of his breade and wyne, or by his whole vsage and practise, it may soone be séene, his wil is to make a priuate banket, and not a common.

These be very weake foundations to buylde vpon. Of the same M. Hardinge might rather, and farre better haue geathered the contrarie. For if it be the common sacrifice of the whole Churche, it shoulde be offered by the whole Churche, as S. Ambrose saieth:Ambro. 1. Cor. 11 Vt multorum oblatio simul celebretur: That the oblation of many may be made togeather.

If it be a common feast of the whole Churche, it shoulde be receiued commonly of the whole churche.Hieron. 1. Cor. 11 And therefore S. Hierome sayeth. Dominica ccena omnibus debet esse communis. The lordes supper must be common to al, and that not for these simple shiftes that M. Hardinge and his fellowes haue diuised. S. Hieromes reason is this: Quia dominus omnibus Discipulis, qui aderant, aequaliter tradidit Sacramēta. Bycause the lorde gaue the Sacramentes equally to al the Disciples that were present. These woordes be plaine, Equally, and To al the Disciples. And therefore saith S. Hierome, accordinge to this example the Lordes supper must be common.

M. Hardinge. The seconde Diuision.

Therefore in this respecte we doo not acknowledge any priuate Masse, but leaue that terme to Luthers schoole where it was first diuised,3. Vntruth. and so termed by Sathan himself, seekinge how to withdrawe his Nouice Luther from the loue and estimation of that most blessed sacrifice, by reasoninge with him against the same in a night vision, as him self recordeth in a litle booke whiche he made De Missa angulari & vnctione Sacerdotali.

The B. of Sarisburie.

This tale against that godly man Doctour Luther, is scorneful, and sclaunderous, blased abroade by Pigghius, Hosius, Staphylus the renegate, and suche others, onely of wilful malice and hatred of the truthe, and therefore not woorthy to be answeared. Doctour Luther sheweth what terrible tentations the Diuel laieth to trappe man withal, takinge occasion sometime of wel dooinge, sometime of euil: sometime of trueth, sometime of falseheade. And for example he sheweth that the [Page] Diuel on a tyme assaulted him, not in visible forme, but by dreadful suggestions in his conscience, as it were thus callinge him to remembrance: These many yeeres thou hast said Masse, thou hast shewed vp breade and wyne to be woorshipped as God, and yet nowe thou knowest it was a creature, and not God. Thereof folowed Idolatrie, and thou weare the cause therof. Al these thinges he sawe to be true by the testimonie and light of his owne conscience, and therefore confessed he had offended, and yelded him selfe vnto God. The Diuels purpose was to leade him to despaire: but God mercifully deliuered him. And this is Doctour Luthers whole and onely meanynge in that place, that no man of him selfe is hable to withstande such assaultes, and tentations of the ennemie, but onely by the power and mercie of God: This (good reader) is that Schoole of Satan: this is that woonderful Tragedie whereat M. Hardinge maketh such horrible exclamations. If he thinke it so haynous a mater for a godly man to be vexed by the diuel,Matthaei. 4. 2. Corinth. 12. perhaps he wil also fynde some faulte with Christe, that was caried by the Diuel into the mounte: or with S. Paule that had the Angel of Sathan to buffet him: or with a great numbre of his portuise Sainctes, whose legendes are ful of visions of Diuels, with other like childishe fables. As for Luther, y• doctrine that he taught in his schoole touching this pointe, is the very Gospel of Christe, and therefore it increaseth, and entreth into the hartes of men, and the lyes and sclaunders of the enemies shal neuer be hable to preuayle against it.

M. Hardinge. The .3. Diuision.

Yet we denie not but that the fathers of some auncient Councels,2. Concil. Vasē. Cap. 4. Concil. Triburien. Decretal. lib. 3. tit. 41. C. 2. De consecrat. dist. 1. ex August [...]. quod quidā Gregor. tribuūt. Grego. ex Regist. lib. 2. ad Casteriū. c. 9. b. 3. Parte Summae. q. 83. and sithens likewise S. Thomas, and certaine other Schoole Doctours haue called it sometimes a Priuate Masse, but not after the sense of Luther, and his scholers, but onely as it is contrary to Publike, and solemne, in consideration of place, time, audience, purpose, rites, and other circumstances. The varietie and chaunge of which, being things accident arie, cannot varie or chaunge the substance or essential nature of the Masse. M. Iuel an earnest professour of the newe doctrine of Luther, and of the Sacrament aries, calleth, as they doo, that a Priuate Masse whereat the priest hauing no companie to communicate with him, receiueth the Sacrament alone.

The B. of Sarisburie.

M. Hardinge by a Rhetorical Correction, vpon better aduise, putteth him selfe in remembrance, that there is mention made of Peculiar & Priuate Masses, as he sayth, in certaine auncient Councelles, and in the schoole Doctours. In the Bishops booke. He might haue named Steuen Gardiner, and Albertus Pigghius, that wrote the defence of Priuate Masse, & he him selfe acknowledgeth abuses, & errours in the same.Alber. Pigghius in locis Communib. De Priuata Missa. Yet wil he not, I trowe, confesse, that eyther of them both was the Disciple of Sathan.

Here M. Hardinge standeth vpon termes, and saith, the Masse is called Priuate in respecte of place, time, audience, and other circumstances. And euen suche be their Priuate Masses for the most parte, sayde in side Iles, alone, without companie of people, onely with one boye to make answere, so priuate, that the people of God is thereby depriued, and robbed of al comforte. And thus it séemeth Thomas vnderstandeth the priuate Masse. [...]ar 3. q. 83▪ ar. 5. For thus he sayth, In Missis priuatis sufficit, si vnus sit praesens, scilicet, Minister, qui populi totius personam gerit. In priuate Masses it is sufficient, if there be one presente, I meane, the Clerke, that standeth in steede of the whole people.

Touching the allegations in the margent, the Schoole Doctours are al of very late yeeres: The place of S. Augustine is forged, and not S. Augustines: the place of S. Gregorie nothinge to purpose, not once naminge priuate Masse: the Councelles that are called so auncient, were al at the least seuen hundred yeeres after Christe, and so without the reatche of my compasse.

But to agrée vpon termes, and not to flie the name of Masse, althoughe it be very seldome, and for the most parte neuer founde in the olde Catholike wryters: that we cal the Common or Publike Masse,Publike Masse. whereas the priest and people receiue the holy Communion togeather, whiche was the auncient order of the Apostles [Page] and holy Fathers in the primitiue Churche. But whereas the priest receiueth the Sacrament him selfe alone, without distribution made vnto others, that we cal the Priuate Masse,Priuate Masse. yea although the whole parishe be present and looke vpon him. For a thinge may be priuate although it be doone by the publike Minister, and for the people, and in the middes of al the people. And thus Thomas of Aquine séemeth to take these woordes Priuate, and Common. First (saith he) the people is prepared to receiue by the Common prayer of al the people, which is the Lordes praier: and also by the Priuate prayer, which the priest offereth specially for the people. 3. Par. q. 183. ar. 4. In explanatione Missae Romanae. Here the praier is called priuate, notwithstandinge it be made by the priest, for the people, and in the middes of the Congregation.

M. Hardinge. The .4. Diuision.

Against this priuate Masse, as he termeth it, he inue [...]gheth sore in his printed sermon whiche he preached at Poules crosse the seconde Sonday before Easter in the yeere of our Lorde. 1560. as he intituleth it, shunninge the accustomed name of Passion Sonday, least (as it seemeth) by vsinge the terme of the Catholike Churche he shoulde seeme to fauour any thinge that is Catholike. In which sermon he hath geathered together as it weare into one heape, al that euer he coulde finde written in derogation of it, in their bookes, by whom it hath been impugned.

The B. of Sarisburie.

Marke (gentle reader) how smal occasions this man taketh holde at, contrary to his promise, to serue his intemperate humour of speakinge euil. What, thinketh he, that al folke are Heretiques that name the dayes otherwise, then they be named in his Portuise? So may he soone condemne the Gréekes, and (the Churche of Rome onely excepted) al other Christians throughout the worlde: who, as I recken, neuer had the name of Passion Sonday in their Calender, or vse of speakynge. So may he condemne al such as cal Parasceue Good fryday, or the Italians, that contrary to the Portuise cal the first wéeke in Lente the Carneuale. In déede the Portuise calleth that day not onely Passion Sonday, but also the Sonday, Iudica, Dominica Iudica. and taketh the one name to be as Catholike, as the other. God be thanked we are not ashamed of Christes Passion, as hauinge nothinge to glorie in but onely the Crosse of Christe,Galat. 6. and his Passion: neyther dooe wée refuse your fantasies bicause they be Catholike, as you surmise, but bicause they be your own, diuised by your selfe of late daies, many of them contrary to Gods holy woorde, and are not Catholike.

Inuectiues I made none, neither dooe wée vse the Pulp [...]e to that purpose, but soberly, and farre otherwise, then M. Hardinge séemeth to vse his penne. I spake of the abuses of Christes last Supper, hauinge thereto occasion of these woordes of S. Paule:1. Corint. 11. The thinge that I receiued of the Lorde, the same haue I deliuered vnto you, who in his time séemeth to fynde faulte with the Corinthians for the same. Neither is the Supper of Christe so priuileged,Albertus Pigghius de priuata Missa. but it may be abused, as appeareth by the very confession of our aduersaries, who denie not, but that there be abuses and errours cropen into the priuate Masse.

M. Hardinge. The .5. Diuision.

Although he pretende enemitie against priuate Masse in woorde, yet in deede who so euer readeth his sermon, and discerneth his sprite, shal easily perceyue, that he extendeth his whole witte and cunninge vtterly to abolishe the vnbloudy and dayly Sacrifice of the Churche, 4The 4. Vntruthe. The old [...] Fathers neuer commonly called it so. commonly called the Masse.Pro sacrificio cruento, rationale & incruentum ac mysticum sacrificium instituit, quod in mortem domini per Symbola corporis & sanguinis ipsi [...] celebratur. Clemens constitutionū Apostolicarum lib. 6. cap. 23. VVhiche as the Apostles them selues affirme in Clement their scholer and fellowe, being vnbloudy, hath succeeded in place of the bloudy Sacrifices of the olde lawe, and is by Christes commaundement frequented, and offered in remembraunce of his passion and death, and to be vsed al times, vntil his comminge. But what so euer he, or al other the forerunners of Antichrist, speake, or woorke against it, al that ought not to ouerthrowe the faith of good and true Christian men, hauing for proofe therof beside many other places of holy scripture, the figure of Melchisedech, that was before the lawe, the prophecie of Malachie, in the lawe, and lastly, and most plainely, the 5 institution [Page] of Christe in the newe testament.The .5. Vntruthe, Christ speaketh not one vvoorde of any Sacrifice. VVhiche he lefte to the Apostles, the Apostles to the Churche, and the Churche hath continually kepte and vsed through the whole worlde vntil this daye.

Touchinge Doctours, they haue with one consent in al ages, in al partes of the worlde, from the Apostles time forewarde, bothe with their example, and also testimonie of writinge, confirmed the same faithe. They that haue bene brought vp in learninge, and yet through corruption of the time stande doubtful in this pointe, let them take paines to trauel in studie, and they shal finde by good auncient witnes of the priestes and Deacons of Achaia, that 6The .6. vntruthe, S. Andrevve saide the Communion and not the Masse. S. Andrewe the Apostle, touching the substance of the Masse, woorshipped god euery day with the same seruice as priestes now doo, in celebrating the externals Sacrifice of the Churche.Abdiae li. 7. Historiae Apostol. They shal finde by witnes of Abdias first Bishop of Babylon, who was the Apostles scholer, 7The .7. vntruthe, This Abdias neuer savve Christe in the fleshe: It is a very Legende of lies. and sawe Christour sauiour infleshe, and was present at the passion and martyrdome of S. Andrewe, that S. Mathew the Apostle celebrated Masse in Ethiopia a litle before his Martyrdome.Concilium Cō stantinopol. in Trullo, Cap. 32. Epistol. ad Burdega. li. Constir. Apostolicarum 8. Cap. [...]lt. They shal finde by reporte of an auncient Councel general, that S. Iames wrote a Liturgie, or a forme of the Masse. They shal finde that Martialis one of the LXXII. Disciples of Christe, and Bishop of Burdeaulx in Fraunce, sent thither by S. Peter, serued god in lyke sorte. 8The .8. Vntruthe, There is no manner token or shevv of priuate Masse. They shal finde in Clement the whole order and forme of the Masse, set foorth by the Apostles them selues, and the same celebrated by them after our lorde was assumpted, before they went to the orderinge of Bishops, priestes, and the .vii. Deacons, accordinge to his institution, and the same right so declared by Cyrillus Bishop of Hierusalem In mystagogicis orationibus. They shal finde the same most plainely treated of, 9The .9. vntruthe, It is the verye form of the Communinion, and nothing like the priuate Masse. and a forme of the Masse, much agreable to that is vsed in these daies in writing set foorth by S. Dionyse,In Eccles. hi [...] rach. Cap. 3. Act. 17. whom S. Paule conuerted to the faith, of whom it is mencioned in the actes of the Apostles, who had conference with S. Peter, Paule, and Iohn, the Euangelist, and much acquaintance with Timothe.

Faith confirmed vvith out vvords. S. Paule saithe, Faith cōmeth by hearinge. Thus doo I geue the good Christen reader but a taste as it were of proofes without allegation of the woordes, for confirmation of thy faith concerning the blessed Masse out of the Scriptures, Apostles,Lib. 4. Contra haeres. Cap. 32. and Apostolike men. 10A burthen of vntruthes. I doo further referre the to Iustinus the Martyr and Philosopher, To Irenaeus the Martyr and Bishop of Lions, who lyued with the Apostles scholers. To the olde Bishop and Martyr Hippolytus, that liued in Origens time, who in his oration De consummatione mundi, extant in Greeke, maketh Christe thus to saye at the general iudgement vnto Bishops. Venite Pontifices, qui purè mihi Sacrificium die nocte (que) obtulistis, ac pretiosum corpus & sanguinem meum immolastis quotidie. Comeye Bishops that haue purely offered Sacrifice to me daie and night, and haue Sacrificed my pretious bodie and bloud dayly. 11The .11. vntruthe, Thei conteine the very order of the Communion. Finally I referre them in steede of many, to the two woorthy fathers Basile, and Chrisostome, whose Masses be lefte to the posteritie at this time extant. 12The .12. vntruthe, It is the very expresse order of the communiō. It is no priuate Masse. Amongst al Cyrillus Hierosolymitanus is not to be passed ouer lightly, who at large expoundeth the whole Masse vsed in Hierusalem in his time,In mystagogicis orationibus. the same which now we finde in Clement, much like to that of Basile, and Chrysostome, and for the Canon and other principal partes, to that is now also vsed in the Latine Churche.

As for the other Doctours of the Church that folowed the Apostles, and those Apostolike men, many in number, excellent in learning holy of life, to shew what may be brought out of their woorkes for proufe of this mater, that th [...]oblation of the body and bloud of Christ in the Masse is the Sacrifice of the Church, and proper to the new testament, it woulde require a whole volume: and therefore not being moued by M. Iuelles chalenge to speake specially thereof, but as it is priuate after their meanige, and many good treatises in defence of this Sacrifice beinge set foorth already in printe: at this present I wil say nothing, thinkinge hereof as Salust did of Carthago that great citie, that it were better to keepe silence, then to speake fewe.

The B. of Sarisburie.

God graunte vnto al his people the spirite of wisedome and vnderstandynge,Esai. 11. that they may be hable to discerne the Spirites,1. Iohan. 4. whether they be of God or no, that they may take héede of false Prophetes,Matthe. 7. and geue eare to the voice of the Prince of Pastours, & flie the voice of strangers, and beware of blinde guides,Iohan. 10. that so often haue deceiued them.Matthe. 23.

Here M. Hardinge a litle ouermuch inflameth his choler,Forerunners of Antichriste. and whom he listeth he calleth the enemies of the Sacrifice, and the forerunners of Antichriste, and [Page] what not? euen with the same spirite that the Pharisies sometime saide:Actor. 7. Steuen had spoken against the holy Temple:Matthae. 26. or Christe had vttered blasphemie against God. I wil not answeare heate with heate, but in such kinde of eloquence wil rather geue place.

As touchyng the mater,Ad Constantiā August. epist 78. li. 4. M. Harding knoweth that S. Gregorie calleth him the forerenner of Antichrist, not ye saith, Christ hath made a ful sacrifice for sinne once for al vpon the Crosse, but that vaunteth him selfe aboue his brethren, as did Lucifer, and nameth him selfe an vniuersal Bishop ouer the whole Churche of Christe.Ad Mauritium Such a one S. Gregorie calleth the forerenner of Antichrist.

And where as he calleth vs at his pleasure the enemies of the holy Sacrifice,Imperat. lib. 7. epist. 197. woe were vnto vs,Iohan. 1. if we had not that Sacrifice. We know, that Christe is that lambe of God, that hath taken away the sinnes of the worlde, and that there is no name or Sacrifice vnder heauen,Actorium. 4. wherby we can be saued, but onely the name, and Sacrifice of Iesus Christe. And bicause we know that this Sacrifice is sufficient, therefore we flie to no Sacrifice made by man.

The Sacrifice, saith M. Hardinge,Commonly called the Masse. commonly called the Masse. But why sheweth he not, of whom it is so called? Uerely neither the Hebrues in their tongue, nor the Gréekes in their tongue, nor Christe, nor his Apostles, nor Tertullian, nor S. Cyprian, nor Origen, nor Lactantius, nor S. Hierome, nor S. Augustine in any bookes vndoubtedly knowen for theirs, nor his owne doctours, Clement, Abdias, Hippolytus, euer vsed the name of Masse. Therefore it is maruel, yt he would say the Sacrifice is so commonly called the Masse. If it might haue pleased him to say, that he him selfe and his fellowes so cal it, he had done right.

But here is brought in a whole troupe of doctours in a ranke: M [...]lchisedech: Malachias: Clemens the Apostles fellowe: the Deacons of Asia: Abdias the Apostles Disciple, and Bishop of Babylon, that saw Christe in the fleash: S. Andrew: S. Iames: Martialis: Dionysius, who had conference with Peter, Paule, & Iohn: Irenaeus, Iustinus Martyr, Hippolytus Martyr, Basile, Chrysostome, Cyril of Ierusalem, & al the reste of the Doctours in al ages, & in al partes of the worlde. And who would not be affraide to sée suche an armie come against him? How be it (gentle reader) be of good cheare. Al this is but a camisado: These be but visardes: they be no faces. They are brought in like Mummers for a shewe, & say nothing. That M. Harding lacked in weight, he would néedes make vp in tale: and so vseth this onely as a floorishe before the fight: & as a streame bl [...]wen vp with winde and weather carieth with it much frothe & filth by the very rage & drifte of the water: euen so M. Hardinge in this place flowinge, & wanderinge ouer the bankes with Copia verborum by the violence & force of his talke carieth a great deale of errour, & vntruthe alonge before him.For confirmation of faithe. Notwithstandinge, thus hath he geuen thée, good Christian reader, as he saith, a taste of his pro [...]fes without allegation of any woordes for confirmation of thy faithe concerninge the Masse. Miserable is that faithe, that in so weightie maters can be confirmed with bare names by hearinge nothinge. I maruel that M. Harding euer durst either to allege such authorities, as he knoweth the most hereof be, or thus openly to mocke the worlde.

For briefly to touche Melchisedech, Malachias, & the institution of Christ, what weight can there appeare in these reasons,Genes. 14. Melchisedech brought foorth breade and wine to banket Abraham and his armie beyng wearie of the chase: Or, Malachias Prophesied that al the nations of the worlde should be turned vnto God,Malachiae. 1. & should offer vnto him a pure Sacrifice:Matthae. 26. Or, Christe ordeined his last Supper amongst his Disciples, & badde them doo the same in his remembraunce: ergo, there was priuate Masse in the Churche. Who euer made any such argumentes in any schoole? what, wil M. Harding make folke beleue, yt Melchisedech, Malachias, or Christe, said priuate Masse? Or doth he thincke yt these reasons must be taken, bicause he speaketh the woorde?

[Page] But he wil saie,Clemens. and Malachias, signified the Sacrifice of the newe testament. We denie it not. But did they signifie a Sacrifice done by one man alone, in a strange language, the people lookinge on him, and no man knowynge what he meaneth? Why may we not thinke rather, they signified the Sacrifice of the holy Communion, whereas the whole people dooth lifte vp their handes and hartes vnto heauen, and pray and sacrifice togeather, reioisinge in the crosse of Christ, and so celebratinge the lordes death vntil he comme? for the Sacrifice that is prophesied by Malachie, as it is expounded by Tertullian, S. Hierome, and other holy Fathers, is the Sacrifice of prayer, & contrite harte, as hereafter in the seuentienth article it shal further appeare.

Touching the witnesses here alleged, first I maruel that M. Hardinge would euer bringe them foorthe, but muche more that he woulde thus sette them out, with such circumstances of commendation, as that they saw Christe in the fleshe, or that they were the Apostles fellowes. For he knoweth wel, that many of them are litle woorthy of suche credite, as partely beynge euer doubted of, and suspected to be written, not by them, whose names they beare, but by Heretiques, to whom M. Hardinge séemeth nowe to flie for ayde: partely also obscure, vnknowen, vnacquainted, not readde, not séene, not harde of in the worlde before this tyme.

But most of al I maruel that he would euer hasarde his cause on these witnesses, who, as he him selfe very wel knoweth, wil speake against him. And therefore he hath here cunningly suppressed their woordes, and hath onely made a mustre of their names, but woulde suffer them to say nothinge.

And that thou (good reader) maist haue a taste hereof,Clemente. and sée the faithfulnesse of these mennes dealinge, let vs first consyder Clemens, who, as it is reported here, was the Apostles fellowe. The title of the booke séemeth to be De Apostolicis traditionibꝰ: that is, Of orders taken & diuised by the Apostles of Christe, for the better gouernment of the Churche. A woorthy booke no doubte, and in al ages to be had in great price, if men had béen perswaded, it had béen written in dede by Clement.Hierony. de ecclesiast. scriptoribus. But S. Hierome by the reporte of Eusebius, maketh mention onely of one epistle of Clementes, that he thought woorthy to be receiued, which epistle notwithstandyng is not nowe to be founde. One other epistle of Clementes he speaketh of:Bookes counterfeited in S. Clementes name. but he sayth it was neuer allowed by the Churche. And further S. Hierome sayth: Certaine other bookes there are reported to be abroade in the name of Clement, as the disputation of Peter and Appion, whiche bookes were neuer in vse amongst our fathers, neither conteine they pure, and Apostolical doctrine. Thus muche S. Hierome.

Nowe whence then commeth M. Hardinges Clement?Petrus Crabbe in. 1. tomo Concil. It was founde very lately in the Ile of Candie, by one Carolus Capellius a Uenetian, written in Gréeke, and in these countreis, neuer hearde of, nor séene before.

Here the reader, be he neuer so simple, yet must he thinke thus muche with him selfe. Clemens was Bishop of Rome, as it is thought, nexte after S. Peter. And were the Bishop of Romes bookes, and suche bookes, so strange, so holy, and of such weight, kept in Candie, so farre of from Italie, in an Ilande in the sea, and not in Rome? written in Gréeke, & not in Latine? And coulde suche a woorthy woorke diuised by al the Apostles, and set foorth by the Apostles fellowe, be layde vp in secresie for the space of a thousande, fiue hundred yéeres and more, and no man misse it? Thus muche the reader may soone consider with him selfe, be he neuer so simple.

But what if this booke were neuer written by S. Clement? what if it were written by no honest man? what if it were written by an Heretique? Uerely it was a common practise in olde times, to sette wicked bookes abroade vnder the names and titles of the Apostles, and other godly Fathers. Leo sometime Bishop of Rome writeth thus: Apocriphae Scripturae, quae sub nominibus Apostolorum[Page]multarum habent seminarium falsitatum,Abdias.non solùm interdicendae,Decretal.sed etiam penitus auferendae,Leon. 1.at (que) ignibus tradendae sunt. Secrete Scriptures, whiche bearyng the names of th [...]apostles,Can. 15.conteyne a [...]rcerie, and occasion of muche falsheade, are not onely to be forbidden, but also vtterly to be taken awaye, and to be committed to the fyre. By this we see that thapostles names were borowed sometimes to auoutche Heresies, and wicked doctrine.

As touchyng Clemens, Gelasius writeth thus, and for that he was Bishop of the same see,Dist. 15. Sancta Romana. 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 congrega [...]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 Constanti [...]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,Petrus Crabbe. as it is noted by Peter Crabbe, fully agréeyng in number of bookes with the other condemned by Gelasius.1. tomo Concil. To be shorte, Cardinal Bessarion allegynge parcel of the same booke of Clement, that hath bene hidden so longe, writeth thus of it.Bessarion de Sacramen. eucharistiae. Licet haec Clementis verba inter Apocryphas scripturas commemorari sol [...]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,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 cōmaundement gone into the whole worlde,Marci. 16. some into Italie, some into Asia minor, some into Scythia, some into India, some into Ethiopia, and were many thousand myles a sundre.Abdias in vita Matthaei. In his fable of Iphigenia he sayth, that the people tooke her brother B [...]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 [Page] mention of Egesippus,Abdias. Martialis. 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, Caguinus. who, as the Frenche storie recordeth, liued in Fraunce aboue thrée hundred yéeres. A lier muste be circumspecte, and mindeful what he say.Paulus Aemylius. 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,August. contra [...] Faustum, lib. 11. Et lib. 22. ca. 80. that some parte of this booke was written by certaine Heretikes named ye 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,August. contra Adimantum. cap. 16. 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:August. de fide contra Manichaeos, cap. 30.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.Augustin. cōtra Aduersarium 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,Legis & Prophetarū. ca. 20. they had ben receiued of the Churche.Dist. 15. Sancta Romana. 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 fauoured by Heretikes, and refused of the Churche: vpon suche a one, good reader, M. Hardinge wil haue thee to stay thy faith.

As for the rest of these newe witnesses, although I minde to take no great exception againste them: yet M. Hardinge knoweth there is scarsly one of them, but may be doubted of.

MartialisMartialis. was lately founde in France in the Citie of Lemouica, in an arche of stone vnder the grounde, so corrupte and defaced, that in many places it coulde [Page] not be reade, and was neuer séene in the worlde at any time before.

DionysiusDionysius. although he be an auncient writer as it may many wayes wel appeare, yet it is iudged by Erasmus,Erasmus contra Parisienses. Iohn Colet, and others many graue and learned menne, that it cannot be Ariopagita S. Paules disciple, that is mentioned in the Actes.

S. Iames LiturgieLiturgia Iacobi. hath a special prayer for them that liue in Monasteries: and yet it was very rathe to haue Monasteries builte in al S. Iames time.

Chrysostomes Liturgie prayeth for Pope Nicloas by these woordes,Liturgia Chrysostomi, Edita a Claudio du Sanctes. Nicolai Sanctissimi, & vniuersalis Papae longa sint tempora. We praye God sende Nicolas that most holy, and vniuersal Pope a longe time to lyue. But Pope Nicloas the firste of that name, was the seconde Pope after Pope Iohane the woman, in the yeere of our Lorde eight hundred, fiftie, and seuen, almost fiue hundred yéeres after Chrysostome was dead:Pope Iohane. and likewise in the same Liturgie there is a prayer for the empier and victorie of the Emperour Alexius. And the firste Emperour of that name was in the yéere of our Lorde a thousand and fower scoare, after the decease of Chrysostome seuen hundred yéeres. Nowe it were very muche for M. Hardinge to say, Chrysostome prayed for menne by name seuen hundred yéeres before they were borne. I trowe that were Prophesieing, and not prayeinge.

Thou séest, Christian reader, what Doctours here be brought, as M. Hardinge saithe, to grounde thy faithe, and saluation vpon. If he coulde haue brought any better, I trowe, he woulde haue spared these. But suche doctrine, such doctours. These doubtful authorities, I trust, will sette mennes consciences out of doubte.

Now, not withstandinge it be something troublesome, yet shal it not be from the purpose, for trial of these mennes faithful dealinge, to examine some of M. Hardinges owne witnesses, and to heare what they wil depose. Al these, as it is saide, auoutche the Sacrifice, otherwise called the Masse: and not onely these, but also al others of al ages, and times, and that in a manner in the selfe same order and forme,Folio. 11. a. linea. 1. that now is vsed.

Here M. Hardinge muche abuseth bothe his owne learninge, and also the trust and credite, that many haue in him. For he knoweth wel, that the Apostles had neither the forme, nor the order, nor the name of Masse.

How be it, if al these beare witnesse to the Masse, why speake they not? Why come thei foorth so dumbe?Dumbe witnesses. What? haue thei nought to say in this behalfe? or is their woorde not worth the hearinge? Or are they so olde, that they cannot speake? Or must wée néedes beleue M. Hardinge without euidence?

But what if neither Clement the Apostles fellow, nor Abdias, nor S. Iames, nor Basile, nor Chrysostome, nor any other of al these here alleged, speake one woorde of Priuate Masse? What if they haue not so muche as the name of Masse? What if they testifie plainely against M. Hardinges Masse?M. Hardinge allegeth witnesses againste him selfe. What if they testifie fully and roundely with the holy Communion? It were great shame for M. Hardinge to flie from his owne witnesses: and very muche for me to stande to be tried by them, that are brought in suche a thronge to depose against me.

And to beginne firste with S. Iames, the order of his Liturgie, whiche Maister Hardinge calleth Masse, standeth thus:Liturgia Iacobi. Sacerdos ait: Nullus eorum, qui orare non possunt, nobiscum i [...]grediatur. Diaconus ait, Cum timore, & fide, & dilectione accedite: Populus responde [...], Benedictus, qui venit in nomine Domini. Deinde impertit Clero: Cum autem attollunt Diaconi discos, & calices, ad impertiendum populo, Diaconus ait, Domine benedic. Whiche woordes may be turned thus: The Prieste saithe: Lette not one of them, that may not pray, enter in with vs. The Deacon saithe, With reuerence, and faithe, and loue approche ye neare. The people[Page]answeareth,M. Hard. vvitnesses againste him selfe.Blessed is he, that commeth in the name of the Lorde. After this he ministreth vnto the Clergie. But when the Deacons take vp the Dishes, and Cuppes to minister vnto the people, the Deacon saithe, Lorde Blisse. Here by the order of S. Iames Masse the people answeareth the Priest in their owne tongue: prouision is made for the whole congregation in Dishes, and Cuppes:Dishes and Cuppes. they be called to receiue the Communion: and they doo receiue al togeather. Nowe lette M. Hardinge be iudge whether S. Iames beare recorde to the Priuate Masse, or to the Communion.

Abdias although he reporte many vntrue tales, yet he reporteth not one woorde of Priuate Masse, but muche to the contrarie.Abdias in vita S. Thomae Apost. Writinge the lyfe of S. Thomas, and shewyng in what sorte he ministred the holy Communion, he saithe thus. Eucharistiam diuisit his quos supra memorauimus, id est populo. He diuided the Sacrament Vnto the people, of whome we spake before. Abdias in vita S. Matthaei Apost. And againe in the life of S. Mathew, who as M. Hardinge beareth vs in hande, without al question sayd Masse in Ethiopia, he writeth thus, Cumque respondissent, Amen, & mysteria Domini celebrata essent, & Missam suscepisset omnis Ecclesia, When they had answeared, Amen, and the mysteries of the Lorde had benne celebrate, and the whole Churche had receiued the Communion. Where the whole Churche answeareth the Prieste, and receiueth the Communion togeather, I recken M. Hardinge wil hardly cal that a Priuate Masse.

Iustinus Martyr an other of M. Hardinges witnesses,Iustinus Martyr in 2. Apologia. in his seconde Apologie vnto the Emperour Antoninus, declaring the Innocencie of the Christian people, that then liued vnder great persecution, and shewinge the manner of their assemblies, writeth thus. Before the ende of our prayers we kisse eche of vs one an other, Then is there brought vnto him that is the chiefe of the Brethren, Breade, and a Cuppe of Wine and water mingled togeather: whiche hauinge receiued, he praiseth God, and geueth thankes a good space: and that donne, the whole people confirmeth his prayer sayinge, Amen. [...]. After that, they that amonge vs be called Deacons, geue vnto euery of them, that be present, parte of the Breade, and likewise of the Wine and Water that are consecrate with thankes geuinge, and carie the same home vnto them, that happen to be absent. Here is a ful Communion, and no Priuate Masse.

Dionysius an other of the witnesses, and, as M. Hardinge saithe, the Apostles scholar, openeth the whole order of the Ministration in his time writing namely, and purposely of that mater. The Prieste,Dionysius, Eccles. Hierar [...]hiae cap. 3. saithe he, beginneth the holy Psalmodie, and the whole bodie of the Churche singeth with him. Then followeth in order the readinge of the holy Scriptures, whiche is done by the Ministers: After that the Ca [...]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 [Page] M. Hardinge him selfe wil say,M. Hard. vvitnesses againste him selfe. 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 Br [...]ade, & of one Cuppe &c. It foloweth.Liturgia Basilij. Et sic communicant omnes. The Prieste diuideth the holy Breade into fower partes: the quéer [...] singeth the Communion, and so they communicate al.

Another witnesse is Chrysostome: His Liturgie, or as M. Hardinge deliteth to speake,Liturgia Chrysostomi. 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,Ignatius ad Philadelphien. 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,Hippolytus Martyr. 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.2. Thessaloni. 2. 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:Reuelabitur homo peccati. And that S. Iohn that wrote the bookes of Apocalyps, or Reuelations, shal come againe with Elias, and Enoch to reproue Antichriste. [Page] And al this saith he without either warrant of the Scriptures,Hippolyt. Martyr. 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 nocté (que) 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,Hostien. in summa De celebratione missarum. 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,1. Petri. 2. 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 [...]auil, and thus shal Christes callinge be verie comfortable.

M. Hardinge. The .6. Diuision.

Now this presupposed, that the Masse standeth vpon good and sufficient groundes for the stay of al true Christen mens beliefe: lette vs come to our special purpose, and say somewhat of Priuate Masse as our aduersaries cal it.

The B. of Sarisburie.

The groundes, he here speaketh of, be his Doctours, suche as he hath already brought foorthe, laide vp in great secresie, and hidden from al the worlde by the space of one thousande yeeres and more, and nowe of late founde out by chaunce: some in Ilandes in the Sea: some in Arches vnder the grounde: some so defaced with moulde and canker, that it was harde to geasse their meaninge: some ful of impudent lies and fables, one parcel not agréeinge with another: some diuised and written by heretikes, and euer mistrusted and condemned of the Churche, yet euery of these, as M. Hardinge wel knoweth, fully reportinge the holy Communion, and manifestly testifieinge against Priuate Masse. These be M. Hardinges greatest groundes. Nowe iudge thou, gentle reader, what woorthy buildinge may stande vpon the same. Doubtlesse this beginninge is verie simple.

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M. Hardinge. The .7. Diuision.

The chief cause, why they storme so muche at priuate Masse, is for that the Priest receiueth the Sacrament alone: whiche thinge they expresse with great villanie of woordes.Priuate Masse proceeded first of the negligence, and misdoinge of the people. Now in case the people might be stirred to suche deuotion, as to dispose them selues woorthely to receiue their housel euery day with the Priest, as they did in the Primitiue Churche, when they looked hourely to be caught and done to deathe in he persecution of Paynimes, that they departed not hence sine viatico without their viage prouision: what should these menne haue to say? In this case perhappes they would finde other defaultes in the Masse, but against it in this respecte onely that it is priuate, they should haue nothinge to say at al. So the right of their cause dependeth of the missedoinge of the people, whiche if they would amende, these folke should be driuen either to recante, or to holde their peace. To other defaultes of the Masse by them vntruely surmised, answeare shalbe made hereafter. Now touchinge this. ‘VVhere no faulte is committed, There no blame is to be imputed.’

That oftentimes the Priest at Masse hath no comparteners to receiue the Sacrament with him,Lacke of deuotion cause of Priuate Masse. it proceedeth of lacke of deuotion of the peoples parte, not of enuie or malice of his parte.

The feast is common, 13The 13. Vntruthe, Thei inuit [...] no man. al be inuited, they may come that liste, they shal be receiued that be disposed and proued: None is thrust away that thus commeth: it may be obtruded to none violently, ne offred to none rashely: wel, none commeth. This is not a sufficient cause, why the faithful and godly Priest, enflamed with the loue of God, feelinge him selfe hungrie and thirstie after that heauenly foode and drinke, should be kepte from it, and imbarred from celebratinge the memorie of our Lordes death accordinge to his commaundement, from his dutie of geuinge of thankes for that great benefite, from takinge the cuppe of Saluation, and callinge vpon the name of God: for these thinges be done in the Masse.

The B. of Sarisburie.

God be thanked, both our life and maner of teachinge, notwithstanding these sclaunderous reportes, is voide of villanie. Or if there had ben any defecte in vs, this man of his courtesie should not haue supplied it with an other villanie.

Here M. Hardinge graunteth,M. Hardinge cō fesseth that in the Primitiue Churche there was no Priuate Masse. that the people in the Primitiue Churche receiued the holy Communion euery day, and so consequently vnawares, he confesseth that in the Primitiue Churche was no Priuate Masse, which, as he sayth, came in afterwarde by the negligence and vndeuotion of the people. It is great pitie, that so good a thinge, as it is supposed, should haue no better beginninge. One special principle of these mennes doctrine is, to embarre the people from readinge and vnderstandinge of the Scriptures,M. Hardinge articulo 15. diui. 7. folio 155. b. and to suffer them to know nothinge: for that as some of them haue saide, they be Dogges, and Swine, and therefore should not precious stones be layde before them. Yet now must their negligence be the rule of Christes Religion. This is laide as the grounde and foundation of the whole cause, and therefore it ought the better to be considered.

Eckius, Pigghius, Hosius, and others haue often cried out amayne in their bookes and Pulpites, where was your Religion before Lùther first beganne to Preache? So may wée likewise say, And where was your Priuate Masse, whiche is the crowne of your kingedome, before your people firste beganne to growe negligent, and to wante deuotion? Some haue saide, the Church is gouerned by the Pope: some by the general Councels: some by the holy Ghost. M. Hardinge saith better, it is not amisse, yt the Churche be gouerned by the negligence, and vndeuotion of the people.

Charitie, say they, is colde, and the people is carelesse. But therefore hath God appointed Pastours and Ministers to ouersée and control the people, and not to suffer them to perishe in their negligence. Were it a mater of tiethes or other paimentes, the people should be called vpon, and not suffered in any wise to be negligent: neither should their negligence stande for excuse. How much lesse should [Page] it be suffered, when the case toucheth God?Concil. Bracar. 2 Cap. 84. The Bishoppes and Fathers in the seconde Councel holden at Bracara in Spayne decreed thus: If any man resorte vnto the Church and heare the Scriptures,Pro luxuria sua.and for negligence or wantonnesse withdraw him selfe from the Communion of the Sacrament, and in the reuerende mysteries doo breake the rule of discipline, wee decree that suche one be put out of the Catholike Church, Vntil he haue done penance, and shewed the fruites of his repentance, that hauing obteined pardon, he may be receiued againe to the holy Communion.

Thus the godly Fathers in olde time did not flatter, and fauour the peoples negligence in this case, as M. Harding and his felows doo: but exhorted, warned, reprooued, rebuked them, called them mal [...]pert, and impudent,Chrysostome in Epistolam ad Ephesios homil. 3. that woulde be present, and not receiue: and excommunicated them for their negligence. But these men contrarywise turne away their faces from their brethren: and suppresse their voyce, and wil not be hearde: and speake nothyng but in an vnknowen tongue: and finde no faulte with the people, but rather make them beléeue that they receiue for them, and applie Christes death vnto them by their Masse, and that the verie hearyng thereof is sufficient for them, and meritorious: and thus, as muche as in them lieth, they increase the negligence of the people, and discourage them from the holy Communion.

The people is tought nothyng,The cause of the peoples negligence. they vnderstande nothyng, they heare nothing, and sauyng onely a few childish, and vnséemely gestures, they sée nothing, neither comforte, nor memorie of Christe, nor benefite of his passion. And this is the cause of their negligence: therefore they stande thus backe, and withdraw them selfe.

How be it,The Pope and his Cardinalles as negligent as the people. what néedeth M. Harding thus to charge the people with negligence and vndeuotion? The Pope him selfe and his Cardinalles, doo scarsely communicate once in the yere, but are as negligent and as vndeuoute therein, as the moste parte of the people.

The feast (saithe M. Hardinge) is common: al are inuited: they shal be receiued that be disposed and proued. If this feast be common, it must néedes be common to verie few: for the prouision is verie litle to serue many. That al be called in the Latine Masse, it is a greate and manifest vntruthe. For neither the Priest, nor the Deacon, either by woorde or by gesture calleth them: nor haue they any preparation for them, if they were called. Yet are these men not ashamed to say, they shal be receiued, that be disposed, and proued.

Euerie man ought humbly to prepare and dispose his harte,Preparation of the minde before the Communion. before he presume to heare or receiue any thyng, that toucheth God. For God is Spirite, and wée are fleash: God in heauen, and wée in earth. Pythagoras beyng but an Heathen was wonte to say, Non Ioquendum de Deo sine Iumine: wee ought not to speake of God without light, that is, without premeditation, and good aduisement, who it is, of whom wée speake. And the Paganes in their Sacrifices were wonte to remember their priest with these woordes, Hoc age, the meanyng whereof was, dispose thy minde, it is God, vnto whom thou speakest. Ecclesi. 18. The wise man sayth, before thou pray, prepare thine harte, and be not as a man, that tempteth God. Likewise in olde times they, that were called Catechumeni, were warned afore hande to prepare their hartes, that they might worthely receiue Baptisme,Clemens Epist. 3. as it is decréed vnder ye name of Clement, whose woordes be these, Let him prepare him self in al thinges, that after three monethes ended vpon the holy day he may be Baptized. Augustin. tract. 10. &. 11. in Iohan. S. Augustine also exhorteth the Catechumeni, likewise to dispose their mindes against the time of their Baptisme. Thus ought euerie man to examine and prepare him selfe, before he heare Gods woorde: before he presume to open his mouth to praie vnto God: before he receiue the Sacrament of Baptisme: and namely before he come to the holy Communion. And therfore the Priest geueth warnyng vnto the people, with these woordes, Lifte vp [Page] your hartes:Augusti. de bono perseuerantiae. lib 2 ca. 13. whiche woordes, as S. Augustine sayth, were commonly vsed in the holy Mysteries.

But I thinke M. Hardinge here by these woordes prepare, and dispose, meaneth Priu [...]e Confession, whiche many haue vsed as a racke of mens consciences to the maintenance of their tyrannie.Sent. li. 4. dis. 17 Peter Lombarde saythe, without it there is no waye to Heauen.Innoc. 3. in Con. Lateranē. ca. 21. Innocentius the thirde commaundeth, that whosoeuer is not confessed, neither be suffred to come into the churche beyng aliue, nor to be buried when he is dead. Hugo writeth thus,Hugo de potestate Ecclesiae. I am bolde to say, who so euer cometh to the Communion vnconfessed, be he neuer so repentant and sorie for his sinnes, certainly he receiueth vnto his iudgement. So violent the late writers haue béen in exacting thinges of their owne diuises. Otherwise the olde Fathers, notwithstandynge sometime they speake of Confession, yet they require it with more modestie, and manie of them require no suche thinge at al.

Chrysostome sayth,Chrysost. De poenitentia. [...]. Let the Court (where thou yeldest thy selfe giltie) be without witnesse: Let God alone see thee. And againe, If thou be ashamed to shew thy sinnes to any man, then vtter them euerie day in thy harte. I say not, goe, confesse thy sinnes vnto thy felow seruante, that may vpbrayde thee with them. But confesse them vnto God, that is hable to cure them. And againe, thus he imagineth God to speake vnto a sinner, Mihi soli dic peccatum tuum priuatim, vt sanem vlcus. Chrysostom. in Psal. 50. ho 2. Open thy sinne priuately to me alone, that I may heale thy wounde. And Theodorus sometime Archebishop of Canterburie saith, Graeci, & totus Oriens confitetur soli Deo. Chrysostom. De Lazaro. hom. 4. The Gréekes, and al they of the Easte, confesse them selfe onely to God. Thus muche I thought good to touche hereof,De poeniten. dist. 1. leste it should be thought there is none other way for a man to proue and dispose him selfe, but onely by Auricular Confession. The meaning of these woordes of S. Paule,Quidam deo. Let a man examine him selfe, standeth in twoo pointes, in Faithe, and Repentance. Faithe conteineth the truthe of our beléefe: Repentance concerneth the amendement of our life. Whiche kynde of examinyng endureth al our life longe. But to say, or thinke, wée are al examined and disposed one onely day in the yere, and that of custome, not of Holinesse, and not one day before, nor one day after, it is childishe, it is superstitious, it is Iewishe, it is no persuasion méete for the people of God.Chrysost. ad po. Antiochen. ho. 61. If Chrysostome were alyue, he woulde crie out, O praesumptionem: O consuetudinem. O what presumption: O what a custome is this? And S. Ambrose woulde say, If thou be not worthy euerie day to receiue, then art thou not worthy once in the yere. Ambrosi. de sacramentis li. 6. cap. 4.

But graunt it, that charitie and deuotion is fainted in the people: May wée yet thinke, that the same resteth whole and sounde in the Clergie? Or that the deuotion of the priestes abundeth more now, then it did in the primitiue Churche? For then the priest ministred the holy Communion but once in a day,Leo Epist. 81. onlesse the multitude of the Communicantes had béen so greate, that it required double Ministration. But now the Priest may say two, thrée, or moe Masses in one day, ye although he haue no man to receiue with him. I woulde it were not as the Prophet sayth,Esaias. 24. Qualis populus, talis Sacerdos, As the people is, suche is the Priest. Uerely Bonifacius talkyng of the chaunge of the holy Cuppes, [...]onifacius De Con. dis. 1. vasa. whiche in the olde times had béen Tr [...]en, and in his time were made of Golde: then, said he, wee had Treen Cuppes, and Golden Priestes: but now wee haue golden Cuppes, and Treen Priestés. S. Bernarde complayneth thus of the state of the Clergie in his time,Bernardus de conuersione Pauli. O Lorde wickednesse hath proceeded from the elder Iudges thy vicares, whiche seeme to rule thy people.

Wee cannot now say, As the people is, so is the priest: for the very people is not so (wicked) as is the Priest.Bernardus in Concilio Remensi. And the same S. Barnarde in the Synode holden at Reimes in Fraunce, in the presence of the Pope, spake these woordes, Nunc non habemus mercenarios pro pastoribus: nec lupos pro mercenarijs: sed pro lupis habemus Diabolos. [Page] Now haue wee not Hierelinges (to rule the flocke) in steede of Shepheardes:The neglig. of the people. nor Wolues in steede of Hierelinges: but in steede of Wolues we haue Diuels.

Iohannes Vitalis a Cardinal of Rome likewise complaineth:Iohan. Vitalis Cardinalis, in speculo. And of the priestes of this age (saith he) The Prophet Esaie hath written thus: The Pastours them selfe are voide of vnderstandinge, they haue al folowed their owne way, euerie one euen from the highest to the lowest. Wherefore if wante of deuotion, and loosenesse of life may breede negligence in the people, why may not the like wante,Esai. 50. and as greate loosenesse, bréede the like negligence in the Priestes? And if negligence be excuse sufficient, to warrant the people to Communicate but once in the yere, why may not the same negligence cause the Priestes to say Masse but once in the yere? For it is not the loue of God, as you surmise, neither the hunger or thirst of Heauenly foode, that maketh the Priest to say Masse, but order of fundation, custome, hiere or wages for his labour.

Now let vs viewe the weight of M. Hardinges reasons: The people is negligent and vndeuoute: ergo, The Priest may say Masse alone. This argument is verie weake.

But the nexte that is geathered of the same, is much weaker: The people is negligent now: ergo there was Priuate Masse in the Primitiue Churche. For this onely was my denial: and this hath M. Hardyng taken in hande to prooue. It is called Petitio principij, where as one weake thinge is proued by an other, as weake as it. So might M. Hardinge say: The people wil not heare the woorde of God: ergo, the Priest may goe into the Pulpit and Preache alone. For Christes Supper (as S. Augustine sayth) is a Sermon, and the Priest therein Preacheth, Augustinus De Trinitate lib. 3. cap. 4. and vttereth the death of the Lorde.

Againe if onely the negligence of the people haue enforced Priuate Masse, how then came it into Colleges, Monasteries, Cathedral Churches, ye,Authen. Collat. prima. Vt determinatus s [...] numerus Clericor. euen into the very holy Churche of Rome, where as be such numbres of Clerkes, Uicars, Munkes Priestes, and Prebendaries, that the Emperour Iustinian was fain [...] to staie the increase of them, al idle, al in studie and contemplation, al voide from worldly cares, al confessed, al in cleane life, al prepared? Wherefore haue they Priuate Masse? Ye wherefore haue they so many Masses seuerally, at diuers Altars, and many of them at one time? Wherefore doo not they Communicate togeather, as it appeareth they did in the Primitiue Churche? Doubtlesse this groweth not of the negligence of the people.

As for the people, they are not so negligent, nor vndeuoute, as M. Hardinge here chargeth them. They are Gods people, glad to be instructed, and desirous to folowe, and where so euer the Gospel is receiued, readie to geue testimonie therof, and to increase the same by the holy Communion of Christes Body and Bloud, in greate companies, and whole congregations al togeather.

But what it lucke is this, that they whom M. Hardinge so often condemneth for Heretikes, can be so deuoute: and he, and his Catholikes thus remayne without deuotion. Let the people be taught: let them heare the holy Ministration in their owne tongue, that they may vnderstande the holy Mysteries, & féele comforte and swéetnesse in the same: let them see examples of diligence in the Clergie: then wil they be no longer negligent. Then should M. Hardinge perforce geue ouer his priuate Masse, as séeing that the whole right of his cause hangeth onely of the negligence and misdooing of the people.

M. Hardinge. The .8. Diuision.

But the enemies of this holy Sacrifice say, that this is against the institution of Christe. God forbid, the institution of Christe should not be kepte.

But it is a worlde to see, how they crie out for the institution of Christe, by whom it is most wickedly [Page] broken. For where as in Christes institution concerning this Sacrament, three thinges are conteined, whi [...]he he him selfe did, and by his commaundement gaue authoritie to the Churche to doo the same, the consecration, the oblation, and the participation, wherein consisteth the substance of the Masse: they hauing quite abrogated the other twoo, 14The .14. vntruthe. The Sacrifice is specialy named in the Communiō booke. And in the Masse it selfe Consecration is not named. and not so muche as once naming them in their bookes of seruice, now haue lefte to the people nothing but a bare Communion, and that after their owne sorte: with what face can they so busely crie for Christes institution, by whom in the chief pointes the same is violated?

Of Consecration and oblation although muche might be saide here against them, I wil at this time say nothing. Concerninge participation the number of Communicantes together in one place that they iangle so muche of, as a thinge so necessarie, that without it the Masse is to be reputed vnlawful, 15The .15 vntruthe. For S. Basil thinketh the number is parte of Christes Institutiō. Exercitationis ad pi [...]atē Sermone. 4. is no parte of Christes institution. For Christe ordeined the Sacrament, after Consecration and Oblation done, to be receiued, and eaten. And for that ende he saide: Accipite, manducate, bibite, Take, eate, drinke, herein consisteth his Institution.

Now as for the number of Communicantes, how many should receiue togeather in one place, and in what place, what time, sitting at table (as some woulde haue it) standing, or kneeling, fastinge, or after other meates: and whether they should receiue it in their handes, or with their mouthes, and other the like orders, manners, and circumstances: al these thinges perteine to the ceremonie of eatinge, the Obseruation whereof dependeth of the Churches ordinance, and not of Christes institution. And therefore S. Augustine writinge to Ianuarius saith: Saluator non praecepit, quo deinceps ordine sumeretur,Epist. 118.vt Apostolis, per quos dispositurus erat Ecclesiam, seruaret hūc locum. Our Sauiour gaue not commaundement in what order it should be receiued, meaninge to reserue that materThe Apostles vsed and ordeined the Cōmunion of a nūber, and neuer any priuat receiuinge of the priest alone. vnto the Apostles, by whom he woulde directe, and dispose his Churche.

Wherefore the receiuing of the Sacrament being the Institution of Christe, and the manner, number, and other rightes of Receiuinge, 16The .16. vntruthe. Christe appointed a number, although no certeine fixed nūber not fixed nor determined by the same, but ordred by the Churches disposition: whether many, or few, or but one in one place receiue: for that respecte, the Ministration of the Priest is not made vnlawfull.

The B. of Sarisburie.

It liketh M. Harding to cal vs wicked, and the enemies of the Sacrifice: and to say, wée [...]angle of the Institution of Christe, and yet our selues breake Christes Institution. I must here protest in the name of manie: Wée are not enemies of the Sacrifice and Crosse of Christe, but of the errours, abuses, and sacriledge of the Masse, whiche now are mainteined to the open derogation of the Sacrifice and Crosse of Christe.

As touching Christes Institution, forgeat not, good Christian Reader, that M. Harding confesseth, there are thrée thinges therein conteined, whiche as he sayth, Christe him selfe did, and by his commaundement gaue authoritie to his Churche to doo:1. Cor. 11. Ye shal shew foorth the Lordes death. the Consecration: the Oblation: and the Participation. Here he leaueth quite out the Annunciation of Christes Death, thinking perhaps, it is no mater essential of Christes Institution. Of these thrée (he saith) wée haue broken two: the Consecration, & Oblation: and so haue only a bare Communion.

But whereby may it appeare to M. Hardynge, that wée haue thus broken Christes Institution? Is it bicause wée Communicate togeather with the people? or bicause wée Minister the Sacrament vnder bothe kindes? or bicause wée shew foorthe the Death of Christe? or bicause wée doo, that Christe did, and commaunded vs to doo?

Concerning Consecration, he doth greate wronge to charge vs with ye breache thereof,Consecration. before he him selfe and others of his side be better resolued wherein standeth Consecration. For 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 [Page] that Christe spake these woordes twise, first secretely to him selfe, and afterwarde openly, that the Apostles might vnderstande him.Consecr. Cardinal Bessarion Bishop of Tusculum,Thom. & Bonauen. in. 4. Sent. writeth thus, The Latine Churche folowing Ambrose, Augustine, and Gregorie, Bessarion de Sacramēto Eucharistiae. 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,In the tenth [...] Article. 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. 1. Corinth. 10. And so, the Breade that wee breake, is the Communication of Christes Body: and as often as wee eate of that Breade, 1. Corinth. 11. wee doo declare and publishe the Lordes death. This is wel noted and opened by S. Augustine.Augustinus in Iohan. tracta [...]u 80. 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, Accedat Verbū ad Elementum, & sit Sacramē tum. 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, yt wée haue no Consecration? wée pronounce the same woordes of Consecration yt Christe pronounced: wée doo the same yt 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, yt a Priest of his side doth Consecrate, yt whispereth his woordes cloasely, and that in a straunge tongue, in suche sorte as no man heareth, or vnderstandeth him: yt oftentimes him selfe knoweth not neither the woordes of Christe, nor the sense of the woordes: nor ye 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.Tertulli. contra Marcionem, li. 4 & aduersus Iudaeos. 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.Eusebius de Demonstratione, lib. 1. 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.Hebraeos. 10.

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.

[Page] Hereof he concludeth, that wée haue nothinge but a bare Communion: whiche Conclusion is as true, as the Premisses. Goddes name be blessed, wée h [...]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,M. Hardinge ieas [...]eth at the ordinance of Christe. 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,Alexander De Hales. 4. q. 35. mem 2. 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, Ibid. solu. 2. 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, M. Hardinge hath forgotten himselfe. 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 ye 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: Matthae. 26. Eate ye: Drinke ye al: Diuide ye emonge your selues: Doo ye this in my remembrance: ye shal set foorth the Lordes death: Luke. 22. These very woordes I say, can not be taken of one singular man,1. Corinth. 11. but necessarily importe a number.

Yet saithe M. Hardinge, S. Augustines woordes be plaine, Saluator non praecepit, quo deinceps ordine sumeretur:August. epist. 118 ad Ianuarium.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 ye woordes that folow, Nam si hoc ille monuisset, vt post cibos alios sēper acciperetur, credo quod eum morem nemo variasset: For if Christe had commaunded that the Sacrament should euer be receiued after other meates,August. in eadē epist. ad Ianuarium. 118.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 [Page] 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,1. Corin. 11. Inuicem expect▪ August de [...]ermone Dom. in monte li. 2. In Iohan tract. 26. Hierony. ad [...]ucinium Idem in Apolog aduersus Iouintanum. 1. Corint 11. Quapropter fratres, cùm conuenitis ad manducandum, inuicem expectate: Wherefore brethren, when ye meete togeather to eate (the Communion) w [...]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 Cōmunion, 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 conātur, vbi Dominus ai [...],August in Iohā. tractatu. 97.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 cōmaundement: 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: M. Hardinges Argumente. 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,Matthae. 20. Luc 22. 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,1. Corin. 11. contrarie to M. Hardinge, that the receiuinge was firste, and the Consecration afterwarde.

Concerning the force of M. Hardinges argument,M. Harding concludeth against him selfe. it concludeth directly against him selfe. For if Christe Instituted the Sacrament to the intente it shoulde be first [Page] Consecrate, & then receiued of a companie, it must néedes folow, yt receiuinge with company is parte of Christes Institution: as it is also auoutched by Cardinal Bessarion the Bishop of Tusculum. His woordes be these,Bessarion de Sacramen. [...]ucharistiae. Hoc ipse ordo rerum poscebat: primùm Consecrare, de [...]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,Biel lect. 26.qui est manduca [...]io, tanquam ad finem quodammodo proximum ordinatur, Quia Christus accepit panem, benedixit, & dedit discipulis, vt manducarent: Consecratiō 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, [...]iel lectione. 38.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,M. Hard. refuseth Christes 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 necessi [...]e of receiuing onely, (17)The .17▪ Vntrueth. For number i [...] not onely of congruence, but also of institution. the other rites, as number, place, time, &c. be of congruence and order. (18)The .18▪ Vntrueth. The Churche of Rome hath taken no suche order In whiche thinges the Churche hath taken order, willinge, and chargeinge, that al shal Communicate that be woorthy and disposed.

And so it were to be wished, as oftentimes as the Priest dooth celebrate this high Sacrifice, that there were some, who woorthely disposed, might receiue their rightes with him, and be partakers Sacramentally of the Body, and Bloud of Christe with him. But in case suche doo lacke, as wee haue seene that lacke commonly in our time, yet therefore the continual, and Daily Sacrifice ought not to be intermitted. For sithe this is done in the remembrance of Christes oblation once mad [...] on the Crosse for the redemption of al m [...]kinde,A vveake reason. This is onely M. Hard. gloso therefore it ought daily to be celebrated throughout the whole Churche of Christe, for the better keeping of that greate benefite in remembrance: and that though none receiue with the Priest. And it is sufficient in that case, if they that be present, be partakers of those holy Mysteries Spiritually, and Communicate with him in Prater, and thankesgeuinge, in Faith, and Deuotion, hauinge their minde, and wil to Communicate with him also Sacramentally when time shal serue.

The B. of Sarisburie.

Here is greate paine taken, to prooue that Christian men, in the Ministration of Christes Supper, are not bounde to folow the example of Christe: al learninge also shewed, to beguile the simple with a vaine distinction of Substantia, and Accidens. S. Hilarie writinge of the lewde dealinge of the Arians, vsed in rackinge of the Scriptures,Hilar. ad Constantium Augustum. saith thus of them, Aut ita sc [...]ibuntur fides, vt volunt: aut ita vt volunt, intelliguntur: Their faithes must either be so written, as they wil: or els they must be cō strued, and taken as they wil.

The question that lieth betwéen vs, standeth not in this pointe, whether wée ought to doo euery thing that Christe did: but whether wée ought to doo that thing, that Christe bothe did him selfe, and also commaunded vs to doo, and was afterwarde practised by the Apostles, and holy Fathers, yt had the Sprite of vnderstandinge, and knew Christes meaninge, and was neuer broken, vntil the negligence and vndeuotion of the people, as M. Hardinge confesseth, brought in the contrary.

Christe saide not, Doo this in Hierusalem: or in this parlar: or after supper: or at this table: or being so many togeather: or standinge: or sitting: But he saide [Page] thus,Matthae. 26. Doo ye this, that is, take ye Breade, blesse it: breake it: geue it, in my remembrance. This is not a Ceremonial Accident:Luke. 22. but the very ende, purpose, and substance of Christes Institution.1. Corin. 10. And therefore S. Paule saithe, The Breade that wee breake, is the participation of the Lordes Body: And al wee are one Breade, and one Body, as many as are partakers of one Breade.

Yet saith M. Hardyng, Wee are bounde to folowe Christes example in thinges that be of the substance of the Sacrament, not in thinges that be of order and congruence. Here vnawares he seemeth to confesse, that his Masse, what so euer substance it beare, yet is voide bothe of good ordre, and also of congruence. But what wicked wilfulnesse may this be? To Minister the Sacramentes of Christe, as Christe him selfe did, & commaunded to be doone, is called an Accident Ceremonial, that may wel be chaunged: But for the Priest to speake in a straunge vnknowen tongue: to turne his face from the people: to Minister vnto him selfe alone: and to vse an infinite sorte of childish ceremonies, whiche neither Christe, nor his Apostles euer either vsed, or thought of, al these are holden for thinges substantial, and of importance, and be defended as necessary, and may not be chaunged. Suche power haue these men, to chaunge Accidence into Substance, and Substance into Accidence, when they liste.

The Churche (saithe M. Harding) hath charged and ordred, that no man that is woorthy and disposed, shalbe refused. O miserable is that Churche, where as no man, no not so muche as one, is wel disposed. Here in fewe woordes he condemneth the whole Churche of Rome, euen ye whole Colledge of Cardinalles: amongst whom, as he saith, there is not one wel disposed, and woorthie: and therfore they al withdrawe them selues from the Communion.Chrysostom. ad popul. Antiochenum. hom. 61 But Chrysostome saithe, If thou be not worthy to receiue the Cōmunion, then arte thou not woorthy to be present at the Praiers. Therefore M. Hardinge shoulde driue his vnwoorthy people from the Churche, and not suffer them to heare his Masse.

They imagine that any man, be he neuer so greate a sinner, may pray to God, & haue frée accesse to ye Throne of Maiestie.Hebrae. 4. 2. Timoth. 2. Onely they thinke a sinner may not receiue y• holy Communion. But it is written, Let him departe from his wickednesse, who so euer calleth vpon the name of the Lorde. Whosoeuer is a member of Christe, and may boldly cal God his Father, may also be bolde to receiue the Communion.

If M. Harding wish in déede that the people woulde prepare them selues, & Communicate with the Priest, as he pretendeth, why dooth he not exhorte & mooue the people? Why dooth he not prouide for them? Why dooth he rather defende his Sole Receiuing contrary to his owne wisshing, and contrary to the example of Christe, as he him selfe confesseth? Doubtlesse there are many godly men emonge the people, and oftentimes more vertuously disposed a greate deale, then the Priest. Neither is it of their vnwoorthinesse, that they absteine so often: nor of their woorthynesse, that they receiue once in the yere: but onely of custome.

But if the people beslacke, yet must the Priest doo the Daily Sacrifice, saith M. Hardinge, that is, he must offer vp Christe vnto his Father for the sinnes of the worlde. Herein appeareth the wanton folie of this people. That they may doo, and are commaunded to doo, they wil not doo: but that they can not doo, that they wil néedes doo. The mater beinge so weighty, and not yet throughly beléeued, it had béen good for M. Harding to haue made proufe thereof by the authoritie of S. Augustine, S. Hierome, or some other olde Catholike Doctour, within ye compasse of [...]re hundred yeres: but he bringeth foorth onely an Article or Decrée of his owne makinge. Sithe this is doone (saithe he) in the remembrance of Christes oblation once made on the Crosse for the Redemption of mankinde, Therefore it ought dayly to he celebrated throughout the whole Churche.

[Page] Least any errour grow hereof,Daily Sacrifice. it is to be noted, that these woordes, Daily Sacrifice, and Daily BreadeDaily Sacrifice. Daily bread. are sometimes vsed in the holy Fathers, and both applied vnto the Body of Christe: but farre otherwise, and to other purpose, then M. Hardinge meaneth, as it shal soone appeare. The olde Fathers cal that the Daily Sacrifice, that Christe made once for al vpon the Crosse: for that as Christe is a Priest for euer, so dooth the same his Sacrifice last for euer: not that it is daily, and really renewed by any mortal creature, but that the power and vertue thereof is infinite in it selfe, and shal neuer be consumed. So saithe S. Augustine, Tibi hodie Christus est,Deverb. Dom. in Euang. secundum Lucam. Serm. 28.tibi quotidie resurgit. To thee this day is Christe: and to thee daily he riseth againe. So likewise saith S. Hierome: Quotidie nobis Agnus occiditur, & Pascha quotidiè celebratur: Vnto vs euery day the Lambe is slaine: to vs euery day the Easter Feast [...]s kepte. And in like sorte writeth Germanus a later writer, Panis quotidianus est Christus,Hieron in. 1. ad Corin. cap. 6. Germanus in Ecclesi. rerum Theori [...].qui est, & antè fuit, & manet in saecula: Our daily Bread is Christe, whiche is now, and was before, and endureth for euer. Thus in Christes behalfe is that moste pretious Sacrifice euerlastinge.

Likewise the same one Sacrifice is euerlastinge not onely in it selfe, for that the vertue thereof is daily effectual in vs, and endureth for euer, but also of our behalfe, in that wée doo daily offer vp vnto God our Sacrifices of praises and thankes geuing for that so merciful, and wonderful woorke of our Redemption. And this kinde of Daily Sacrifice, biside a great number of other olde Doctours, the godly Father Irenaeus hath taught vs to make: His woordes be these, Sic & nos quotidiè offerre vult munus ad altare frequenter sine intermissione. Irenaeus, li. 4. Cap. 34. Est ergo altare in Coelis. Illuc enim preces & oblationes nostrae diriguntur. Euen so hath God willed vs dayly to offer vp our Sacrifice at the Aultar without ceassinge. Therfore our Aultar is in heauen: for thither our praiers and oblations are directed. Thus is that Sacrifice once offred vpon the Crosse rightly called our Daily Sacrifice, in like phrase of speach, as is this of Tertullian:Tertullian ad. uersus Iud [...]os. Nos Sabbatum non septeno quoque die celebramus, Sed omni die, Wee keepe the Sabbothe not euery seuenth day, but euery day. But M. Hardinges fantasie, that is, that the Ministration of the Sacramentes is the Daily Sacrifice, includeth a manifest vntruethe.Arti [...]ulo. 2. diuisi. 23. fol. 44. b. For afterwarde he graunteth him selfe, that vpon Good Friday there is no suche oblation made, and that (as he saithe) by the order of the Apostles. And againe he knoweth, that the Grecians in the Lente time neuer vsed to Consecrate,Sexta Synod. cap. 52. but onely vpon Saturdaies, and Sundaies: as it appeareth by the sixthe Councel holden at Constantinople,Co [...]cil. Lacdic [...] ̄. can. 49. and by the Councel of Laodicea. And of the vse of the Latine Churche therein in his time, S. Ambrose writeth thus, Omni hebdomada offerendum est, e [...]iam si non quotidiè peregrinis: Ambro. in. 1. ad Timo. ca. 2. incolis tamen vel bis in hebdomada, Euery weeke wee must celebrate the oblation, although not euery day vnto straungers, yet for the inhabitantes▪ ye some times twise in the weeke. Non quotidiè. I trowe M. Hardinge wil not say, that the thinge that is one day lefte vndoone, or that is onely doone vpon ye Saturdaies and Sundaies, or, as S. Ambrose saithe, twise in the wéeke, is not withstanding doone euery day.

Yet it is wel to be thought, that bothe S. Ambrose and other learned Bishoppes in the Latine Churche, and the Fathers in the Councel of Constantinople and Laodicea for the Greeke Churche, vnderstoode what was the Daily Sacrifice.

Uerely that Sacrifice, that Christe once made vpon his Crosse, endureth for Good Friday, and al daies in the Lent, and euery day in the yere, and for euer: and therefore is iustly called our Daily Sacrifice.

M. Hardinges reasons.

Christes Death must be kepte in remembrance, Ergo, The Priest is bounde to say daily Masse, y [...] although there be no man to receiue with him. Alas, how holdeth this poore argument? [Page] Or how may wée make it good? Is there none other meane to remember Christes death, but onely by saiyng Priuate Masse? Or is not euery one of ye people bounde to remember the same, as deepely, and as often as the Priest? It is a very simple sequele, onely vpon remembrance of Christes Death to founde the Masse. Doubtlesse the Masse, as it is now vsed, vtterly drowneth and defaceth al maner remembrance of the Death of Christe.

But to put a litle more weight to this séely reason, where as M. Hardinge saithe: The Priest ought daily to Sacrifice, ye although there be no man to receiue with him, I wil say further in his behalfe: If this Sacrifice be so necessarie, as it is supposed, then is the Priest bounde to Sacrifice euery day, ye although he him selfe receiue not. For the Sacrifice, and the Receiuing are sundrie thinges, as it is also noted in a late Councel holden at Toledo in Spaine. Quidam sacerdotes vno die plurima offerunt Sacrificia, De Con. dist. 2. Relatum est. & in omnibus se oblationibus a Communione suspendunt. Certaine Priestes there be, that euery day offer many Sacrifices: and yet in euery Sacrifice withholde them selues from the Communion. Thus hath M. Hardinge founde his daily Sacrifice, and loste his Priuate Masse.

An other reason.

The receiuyng with companie is no substantial parte of Christes Institution, Ergo, wee are not bounde therein to folowe Christes example. First this Antecedent is false, as it is alreadie prooued. And if it were no parte of the substance of Christes Institution, Yet are wée neuerthelesse bounde to his example, bicause he hath commaunded vs so to doo.

If Christes example haue no more weight of our side, let vs turne the same to M. Hardinges side, and sée how handsomely it will conclude: Christe ministred the Communion to his Disciples altogeather, Ergo, the Priest may receiue alone.

Consider, good Reader, what credit these men deserue to haue, that are thus faine to shunne and flie the example of Christe.1. Corinth. 11. S. Paule to rectifie the Corinthians thought no way better then to cal them backe to Christꝭ example. For thus he saith, That I receiued of the Lorde, the same haue I deliuered vnto you. Likewise saithe S. Hierome, Dominica Coena omnibus debet esse Communis:Hieron. in 1. Corin. 11.quia ille omnibus discipulis suis qui aderant, aequaliter tradidit Sacramenta. The Lordes Supper must be Common to al. And that he proueth by Christes example, Bicause Christe gaue the Sacramentes equally to al his Disciples that were present.

But whose example foloweth M. Hardinge, when he saith his Priuate Masse? When did either Christe, or any of his Disciples, Or any one of the olde Catholike Doctours, Minister in that sorte? If he folow none of these, let him not blame others, if they refuse to folow him.

M. Hardinge. The .10. Diuision.

M. Iuel, and many other of that side, thinke to haue an argument against Priuate Masse of the woorde Communio, as though the Sacrament were called a Communion in consideration of many receiuers together. And therfore in his Sermon oftentimes he màketh an opposition between Priuate Masse and the Communion, and alleging diuers places where mention is of a Communion, inferreth of eache of them an argument against Priuate Masse. But this agrument is weake and vtterly vnlearned, as that whiche proceedeth of ignorance. 19The .19. vntruth. For of Cōmunicating to geather, it vvas called Cōmunio. For it is not so called, bicause many, or as M. Iuel teacheth, the whole Congregation Cōmunicateth togeather 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 mēbers one of an other, and Christe is the head. Thus diuers auncient Doctours doo expounde it: And specially Dionysius Ariopagita, where speakinge of this [Page] Sacrament, he saith:Ecclesiasti. Hie [...]arch. ca. [...]. Dignissimum hoc Sacramentum, sua praesantia reliquis Sacramentis longè antecellit, at (que) ea causa illud meritò singularit [...]r Communio appellatur. Nam quamuis vnumquod (que) Sacramentum id agat, vt nostras vitas in plura diuisas in vnicum illum statum, quo Deo iungitur, colligat, attamen huic Sacramento Communio [...]s vocabulum praecipu [...] ac peculiariter congru [...]t. This mosi woorthi [...] 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:De eaena Dn̄i. 1. Timoth. 3. 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 vs (que) ad hanc aetatem, in Monasteriolo cum sanctis [...]ratribus labore desudans, aliquid contra Episcopum Communionis meae scribere audeam, Inter Epistolas Augustini. Epistol. 14. & eum Episcopum, quem ante coepi amare, quàm 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 20The .20. Vntruthe, R [...]singe of the ambiguitie or doubtful taking of this vvorde Cō munion. Communion, and did Communicate together, though they were farre a sunder: Th [...]one at Bethlehem in Palestina, th [...]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 yt 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, 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:Cala. 3. Chrysostom. in [...]pistol. ad [...]phe. ye are [...]l the children of God by faith in Christe Iesus:Homi. 20.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.1. Cor. 12. Nos omnes in vnum corpus Baptizati sumus. Al wee are Baptised into one [...]ody. Contra [...]Manichae. li. 19. cap. 11. And therfore saith S. Augustine, In nullum nomen Religionis seu verum, seu falsum, coagulari homines possunt, nisi aliquo signaculorum, vel Sacramentorum visibilium[Page]consortio colligentur:Communio.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:Dionys. Ecclesiast. Hierarch. cap. 3. 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, 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.Chrysostom, Ad popul. Antiochen. homil. 61. And therefore Chrysostome saieth, Proptereà in Mysterijs alter al [...]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,Roman. 4. & 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 co [...]unction with God.August. In Sermone ad Infantes. Beda. 1. Cor. 10. 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. Cyprian. de Coena Domini. 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 Sacramēt, or represented by the Sacrament, are ioyned and vnited vnto our Heade.

But S. Cyprian saithe,Cyprianus de Coena Domini. Inter epistolas August. epist. 14. 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 [Page] 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:August. in epist. ad Eusebium. Mulier illa est Communionis nostrae: That Woman is of our Communion. Likewise againe, Donatus non nisi in sua Communione Baptismum esse credit.August. Retractar. lib. 1. ca. 21. Hieronymus ad Damasum.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 cōmunicate togeather, either in consent of minde, as it is written of the Apostles, They had al one Harte, and one Minde: Actor. 4. Or in knowlege of God, as Christe prayeth for his Apostles vnto his Father,Iohan. 17. that they may be one, as thou and I be one: And S. Paule to the Philippiens, [...]hilippen. 2. I thanke my God alway, that ye are come to the Communion of the Gospel: Or in one Christe, [...]alatas. 3. 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 [...]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,Roman. 15. doo glorifie God the Father of our Lorde Iesus Christe.

And this is that onely house wherein the Lamme is eaten,Cyprian. De Coena Domini. Psalm. 54. 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,Apocalyp. 2. 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:Matth. 23. At your handes shalbe sought for al the iuste Bloude, that hath benne spilte,Luke. 11.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 [Page] argumentes,

The whole Churche (saith he) through the worlde is but one house: Ergo, the Prieste may 1 say Priuate Masse.

The faitheful that be farre a sunder doo Communicate togeather in consente of minde: Ergo, 2 they doo Communicate in receiuinge the Sacramentes.

S. Augustine, and S. Hierome did Communicate in Faithe and Doctrine, Ergo, they did Communicate 3 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: Hugo Cardinalis. 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 Theophilus against Iohn Bishop of Hierusalem, Quod scribit, nos tecum pergere Romam,Hieron. Aduersus 10. Hierosolymitan.& Ecclesiae communicare ei, à qua videmur cō munione separati, non necesse est ire tam longè: & hic in Palaestina eodem modo ei iungimur. Et ne hoc quod procul sit: In viculo Bethlehem presbyteris eius, quantum in nobis est, Communione sociamur. Where as he writeth that I am goeinge with thee to Rome, to Communicate with the Churche there, from whiche we be diuided by Communion, it is nothinge needeful to goe so farre. For beyng here in Palestine, we are ioyned to the same Church in like māner. And let him not make mater, that it is so farre of. For beyng here in the litle towne of Bethleem, as muche as in vs lieth, we ioine in Communion with the Priestes of Rome. He saithe, as muche as in vs lieth,As muche, as [...]vs lieth. whereby he excepteth onely the vse of the Sacraments together. For otherwise they had Communicated throughly in al thinges, & these woordes, as muche as in vs lieth, shoulde not haue néeded.

The errour of these M. Hardinges reasons is called Fallacia aequiuocationis, That is, a falseheade in reasoninge, risinge by the craftie handlinge of one woorde, that hath twoo, or moe significations, whereby one thinge is laide foorth in shewe, and an other is concluded. This woorde Communio, beinge one, importeth twoo thinges, Consent in Religion, and ye Ministration of the holy Mysteries. The one is spiritual, the other corporal: The one requireth circumstance of place, the other requireth no place. Therefore to say, S. Hierome and S. Augustine, beyng so farre a sunder, did Communicate in Religion: ergo, they did Communicate in breakinge and receiuinge the Sacrament: hath no more order in sequele, then if M. Hardinge woulde reason thus: S. Hierome, and S. Augustine did communicate in Spirite, ergo, they did also communicate in Bodie: Or thus, Their Sprites were togeather, ergo, their Bodies were togeather. So might he aswel say,4. Regum. 5. 1. Corinth. 5. The Sprite of Elizeus was with Giezi his man vpon the way: ergo, the bodie of Elizeus was with Giezi vpon the way: Or, The Sprite of Paule was with the Corinthians: ergo, his bodie was with the Corinthians.

By this argument M. Hardinge might very directly haue concluded againste him selfe: The whole Churche of God is but one house, and al the members of the same doo Communicate togeather in Faithe and Sprite: Hereof we may founde the maior. Euery particular Churche ought to be a resemblance of the whole Churche: and this particular Communion ought to be a resemblance of that general Communion: That general Communion is common to al, and euery member receiueth his parte: ergo, the particular Communion ought to be ministred commonly vnto al, and euery member to receiue his parte.

Or thus, The Ministration of the holy Communion representeth the coniunction, and felowship that we haue in Faithe:Cyprianus ad Magnum. And as S. Cyprian saithe, that Christian men are ioyned togeather with vnseparable Charitie, the Lordes Sacramentes doo declare: [Page] But Christian people being assembled in one Churche doo Communicate in Faith al togeather: ergo, beinge so assembled they ought to Communicate in Sacramentes al togeather.

But M. Hardinge of the nature of this woorde, Communio, séemeth to fashion out farre other argumentes:

It is called Communio, saithe he: ergo, it may be Priuate.

It is called Communio: ergo, it may be receiued of one alone.

It is called Communio: ergo, the Prieste may receiue it without communicantes. O M. Hardinge weighe your argumentes better before you sende them thus abroade. You shal lesse offende God, and your owne conscience: you shal lesse deceiue your brethren: and children shal take lesse occasion to wounder at you.

Now to adde a litle more hereunto toutchinge the nature of this woorde Communio, wherein you so vncourteousely charge al others with ignorance, and lacke of learninge, as it pleaseth you to doo through out your whole booke, I thinke it not amisse to shew you, what certaine writers bothe olde and newe haue thought and written in that behalfe. I néede not here to allege the woordes that S. Paule vseth touchinge the holy Communion,1. Corinth. 10. Hieron 1. Cor. 11. Chrys. 1. Corin. hom. 27. We are al one Breade, al one Bodie, as many as doo Communicate of one Breade: Neither that S. Hierome saithe, The Lordes Supper must be common: Neither that Chrysostome▪ The thinge that is the Lordes, they make Priuate: But the Lordes thinges are not this seruantes, or that seruantes, but common to al: Neither that S. Augustine saithe,August. in Iohan. tracta. 26. Chrysost. 1. Corin. hom. 24. Hunc cibum & potum, societatem vult intelligi Corporis, & membrorum suorum, He woulde haue vs to vnderstande, that this Meate, and Drinke is the felowship of his Bodie, and of his members: Neither that Chrysostome saithe, Quidnam appello Communicationem? Idem ipsum Corpus sumus. Quidnam significat Panis? Corpus Christi. Quid fiunt qui accipiunt? Corpus Christi. What cal I the Communication,Significat.or Communion? we are al one selfe same Bodie. What signifieth the Breade? The Bodie of Christe. And what are they made that receiue it? The Bodie of Christe. Although these Fathers by these woordes doo manifestly declare, that the holy Mysteries in their time were diuided commonly to the whole people: yet wil I take no aduantage thereof, for that M. Hardinge wil replie, they come not precisely to the nature of this woorde Communio.

Therefore I wil note one or twoo others, and such as M. Hardinge can not denie, but they speake directly to the mater.Pachymeres in Dionysiū. cap. 3. [...]. Pachymeres a Gréeke writer, the Paraphrast vpon Dionysius, hath these woordes: [...]. Therefore (saithe he) hath this Father Dionysius called it the Communion,Dicitur Communio, quia oēs Communicant.for that then al they that were woorthy, did Communicate of the holy Mysteries. Thus Pachymeres a man of late yéeres wrote vpon the same Booke of Dionysius: and we may safely thinke, he vnderstoode his authors minde as wel as M. Hardinge. He saithe, Communio is so called of that we doo Communicate togeather. But M. Hardinge thinketh otherwise, and constantly saith, it is not so.

Haimo writinge vpon S. Paules Epistles saithe thus:Haimo in. 1. ad Corin. 10. Calix appellatur Communicatio, quasi participatio, quia omnes Communicant ex illo. The Cuppe is called the Communication, whiche is as much as participation, bicause al doo Communicate of it.

Hugo Cardinalis saithe thus:Hugo Cardinalis in Speculo Ecclesiae.Post hoc dicatur Communio, quae appellatur, vt omnes communicemus. Afterwarde let the Communion be saide, whiche is so called, that we shoulde al Communicate. And he saithe further: Vel dicitur Communio, quia in Primitiua Ecclesia populus Communicabat quolibet die. Otherwise (saith he) it is called the Communion, for that the people in the Primitiue Churche did Communicate euery day.

Gerardus Lorichius, De missa publica proroganda. Dicitur Communio, quia concorditer de vno pane, & vno [...]alice, multi participamus: Et Communio participationem & cōmunicationem significat. [Page] It is called Communio, bicause we doo communicate togeather agreeably of one Breade, and one Cuppe: And this woorde Communio, is as muche as Participation, or receiuinge of partes.

Micrologus saith,Micrologus de Eccles. objeruationib. apud Cassand de Liturgijs. cap. 22. Non potest propriè dici Cōmunio, nisi plures de eodem Sacrificio participent. It cannot iustly be called a Communion, onlesse many doo receiue togeather of one Sacrifice. If M. Hardinge wil not beleeue vs, yet, I hope, he wil beléeue some of these. They be al his owne. It were muche for him to say, they be al ignorant, and vnlearned: and not one of them vnderstoode, what he wrote. Certainely their age wil geue it them, they are no Lutheranes. S. Basile reporteth an Ecclesiastical Decrée,Basil. Exercit. ad pieta. Serm. 4. or Canon, that at the receiuinge of the holy Communion, whiche he calleth Mysticum Pascha, there ought to be twelue personnes at the least, and neuer vnder.

M. Hardinge. The .11. Diuision.

VVhat if foure or fiue of sundry houses in a sickenes time, being at the point of death in a parish, require to haue their rightes [...]r they departe? The Prieste after that he hath receiued the Sacramente in the Churche, taketh his natural sustenance, and dineth, and then beinge called vpon, carieth the rest a mile or two to the sicke, in eche house none beinge disposed to receiue with the sicke, he dooth that he is required. (21)The .21. vntruthe. M. Hardinge saithe, The Priest doth Communicate, and not Cōmunicate both togeather: VVhiche is a Cōtradictiō [...]n nature. Dothe he not in this case communicate with them, and doo not they communicate one with another, rather hauinge a wil to communicate togeather in one place also, if oportunitie serued? Elles, if this might not be accompted as a lawful and good Communion, and therefore not to be vsed: the one of these greate inconueniences should wittingly be committed: (22)The .22. vntruth. This order vvas taken, not for euery sickepartie, but for personnes excommunicate. that either they shoulde be denied that necessary vitaile of life at their departinge hence, which were a cruel iniurie, and a thinge contrarie to the examples, and godly ordinances of the Primitiue Churche: Or the Prieste rather for companies sake then of deuotion, shoulde receiue that holy meate after that he had serued his stomacke with common meates: whiche likewise is against the auncient decrees of the Churche. Euen so the Prieste that receiueth alone at Masse, dooth communicate with al them that doo the like in other places and countries.

The B. of Sarisburie.

He that séethe no marke, muste shoote by ayme. What, saithe M. Hardinge, if foure or fiue men of sundrie houses within one Parishe be at the pointe of death, and require their rightes, and the Prieste haue di [...]ed? Herevpon, he thinketh, may be grounded an argument inuincible for his Masse. But what if the Prieste were fastinge? shoulde he then say foure Masses to serue al foure? And what if noman happen to be sicke? then hath M. Hardinge loste a good argument. Alas, muste he leaue al the olde Doctours, and holy Fathers, and begge at deathes doore, to geate somewhat to healpe his Masse? In this case, saithe M. Hardinge, either the Prieste must communicate after he hath dined, whiche is against the Canons: or the sicke man muste receiue alone, whiche is proufe sufficient for the Masse: or els he muste passe without that necessarie vitaile, whiche were a cruel iniurie, and a thinge contrarie to the Primitiue Churche. To answeare these pointes, if the Prieste not withstandinge his diner, communicate with the sicke, then hath M. Hardinge yet founde no Priuate Masse.August. ad Ianuariū Epist. 118. Conci. Carthagin. 3. Can. 6. And it appeareth by S. Augustine, and [...]ertaine olde Canons, that in the Primitiue Churche bothe the Prieste and people sometimes communicated togeather after Supper.

And why is this prouision thought so necessarie? Or why is it counted so cruel an iniurie, if the sicke man passe without it? Shal noman be saued that so departeth? In déede that were a cruel iniurie. Infinite numbers of Children, and others departe this life in Goddes mercie, without that vitaile. In the Primitiue Churche this order was thought expedient, not for the sicke, for they in their [Page] health receiuedAugust. De Sermon. Domini in Monte. cap. 12. dayly, and in their sickenesse had the Sacrament ordinarily sent Ius [...]inus Martyr Apologia. 2. home vnto them: but for personnes excommunicate, and inioined to penaun [...]: who vpon great and notorious crimes coulde not be suffred to communicate with the rest of the faithful, sometimes duringe their whole life, but onely when they shoulde departe the worlde. This extremitie was vsed for terrour of others, and suche reconciliation was thought necessarie at the ende for solace of the partie, that he shoulde not vtterly be swalowed vp in despaire, but might perceiue he was receiued againe emongst the faithful, & so departe comfortably, as the member of Christe.Concil▪ Cartha. 6. ca. 13. And therefore it was decréed by the Councel of Carthagè, That if any man after suche Reconciliation, had recouered his health againe, he shoulde neuer thelesse not be receiued to the Communion of the Church, but onely be admitted to the common Praiers. Thus farre foorthe, and in this case this prouision was counted necessary in the ende.

How be it I confesse,Concil. Cartha. 3. can. 6. sometimes it was otherwise vsed, and at laste grewe to suche superstition, that it was thrust into mennes mouthes after they were dead: as we may sée by the Councel of Carthage forbiddinge the same. But if the people woulde nowe Communicate euery day, as they did then: or at leaste oftener, then they doo nowe, then shoulde not this mater seeme so necessary at thende, as it is here pretended: and so had M. Hardinge lost an other argument.

But let vs graunte M. Hardinge his whole requeste: let his Prieste come, and minister to the sicke. What maketh al this for his Priuate Masse? the members of these argumentes hange togeather like a sicke mans dreame, not one péece like an other. For if here be a Masse, whiche of the twoo is it, that saithe this Masse? Is it the sicke man, or the Prieste? The Prieste hath dined, and therefore may not: the sicke man is no Priest, and therefore cannot. Here woulde M. Hardinge faine finde a Masse: but he can finde no man to say his Masse: and so hath hitherto founde no Masse at al. And thinketh he to prooue his Masse by y• thinge that is no Masse?

Againe, graunte wée this action of the Priest not onely to be a Priuate Masse, but also, the necessitie of the sicke considered, to be lawful. Yet coulde not this President make it lawful to be done openly in the Churchs, where as is no suche case of necessitie. The circumstances of place, of time, of cause, of ende, of manner of dooinge be not like. In case of necessitie a dispensation was graunted to the Priestes of Norwey to Consecrate the Mystical Cuppe without Wine: [...]olaterran. li. 7. for that Wine beinge brought into that countrie by meane of the extreme colde can not laste. Yet was it neuer thought lawful for al other Priestes, in al Churches generally to doo the same.

M. Hardinge. The .12. Diuision.

Nowe if either the Prieste, or euery other Christen man or woman, mighte at no time receiue this blessed Sacrament, but with moe togeather in one place: then for the inioyeinge of this greate and necessarie benefite,Euen so S. Paule calleth them▪ [...]. we were bounde to condition of a place. And so the Churche deliuered from al bondage by Christe, and sette at libertie, shoulde yet for al that be in seruitude, and subiection vnder those out warde thinges,Galat. 4. whiche S. Paule calleth, Infirma & egena elementa, weake, and beggerly ceremonies, after the Englishe Bibles translation. Then when S. Paule blaminge the Galathians saithe, ye obserue dayes, and monethes, and times, for this bondage he might likewise blame vs, and saye, ye obserue places. But S. Paule woulde not we shoulde returne againe vnto these whiche he calleth Elementes, for that were [...]ewis [...]e. And to the Colossians he saithe, we be deade with Christe from the elementes of this worlde. Nowe if we excepte those thinges whiche be necessarily required to this Sacramente by Christes institution, either declared by written Scriptures, or taught by the holy ghost (23)The (23) vntruth. The minglinge of vvine and vvater together is neither Catholique, nor necessary. Scotus. as breade and wine mingled with water for the mater, the due woordes of consecration for the forme▪ and the Prieste rightly ordered hauinge intention to doo as the Churche doothe, for the ministerie: al these elementes and al outwarde thinges be subiect vnto vs, and serue [Page] vs being members of Christes Churche. In consideration whereof S. Paule saithe to the Corinthians, Omnia enim vestra sunt &c. Al thinges are yours, whether it be Paule, either Apollo, either Cephas: whether it be the worlde, either life, either death, whether they be present thinges, or thinges to come, al are yours, and ye Christes, and Christe is Gods.

The B. of Sarisburie.

If it be lawful neither for the Priest, nor for any other Christian man or woman to receiue alone, then saithe M. Hardinge, we must needes condition of a place to receiue togeather. Here these woordes, euery other Christian man, or woman, that he hath taken in by the way, are an ouerplus, & quite from the purpose. For the question is moued, not of any other man, or woman, but of the Masse, and onely of the Priest that saithe the Masse. Nowe, to condition of a place, saithe M. Hardinge, were as badde, as to obserue monethes & daies,Galat. 4. which thing S. Paule vtterly forbiddeth: it were a very Iewish Ceremonie: it were an element of this worlde: and so a miserable seruitude of the Churche. But from suche bondage Christe hath deliuered vs.

I know not wel whether M. Hardinge scoffe & dally herein for his pleasure, or speake soothly as he thinketh. If he dally, it becommeth not the mater: if he speake soothely & as he thinketh, then he hath not wel aduised him selfe, neither from what seruitude Christe by his Bloude hath deliuered vs, nor of what libertie S. Paule speaketh. Certaine it is, Christe hath not deliuered vs from honest Ciuile Policies, without whiche no state, neither Ecclesiastical, nor Ciuile canne be mainteined: but from the curse of the Lawe,Galat. 3. wherein we reasted vnder sinne: and from the Ceremonies and ordinances geuen by Moses, whiche for that they were weake accordinge to the imperfection of that time, therefore S. Paule calleth them the Elementes of this worlde.

Here M. Hardinge séemeth by the waie to touche the Englishe Translation of the Bible, whiche calleth suche Elementes Beggerly Ceremonies, Beggerly Ceremonies. him selfe beinge not hable to translate it better. And yet, if he were wel apposed, I thinke he would hardely yéelde any greate difference betwéene the Gréeke woorde [...], [...]. and the Latine woorde Egena, Egen [...]. and this Englishe woorde Beggerly. Whiche woorde if it séeme to homely, yet S. Hierome in his exposition,Hierony. ad Gala. ca. 4. is as homely, callinge it vilem intelligentiam Traditionum. And yet the Prophetes abase it further. Hieremie calleth such Ceremonies so abused, & others diuised by men, Chaffe, Swil, Drosse, & Dreames: Esaie, Filthe: Zacharie, Curses: Ezechiel, Mans dounge, & other like.

From this seruitude,Galat. 4. saithe Paule, God hath deliuered you. Now are ye free, and no more bonde: now are ye the children and heyres of God. From this libertie the Galathians were fallen away to the seruile obseruation of Circumcisions, Washinges, and other Ceremonies of the Lawe. Therefore of this libertie and of this bondage S. Paule speaketh, and of none other.

To condition of a place, saithe M. Hardinge, were meere Iewishe: for as S. Paule saithe to the Galathians, ye obserue monethes and dayes, so might he say vnto you, ye obserue places. Thus he saithe, as though he him selfe had no choise of place to say his Masse in.M. Hardinge shifteth number into place. He moueth talke of place, whereof we had no question: but the number of Communicantes, whereof S. Paule so plainely speaketh, he thought beste to salue with silence. If these men accoumpte al vtter thinges to be worldly Elementes, then must they take away the Breade and Wine in the holy Ministration: the water in Baptisme: the woordes of the Gospel: the whole Ministerie, and al kinde of Ciuile policie. Al these be vtter creatures, geuen to vs by God, to be vsed fréely, without seruile obseruation, or subiection of Conscience. For God hath appointed these thinges for vs, not vs for them.

But wil our aduersaries now at laste defende the Libertie of the Churche, or [Page] complaine of Bondage?Minglinge of vvater and vvine. O good reader, they deale not simply: they dissemble: they meane it not. They haue d [...]filed the Lordes Sacramentes with a multitude of superstitious and childishe Ceremonies, and haue annexed vnto the same a déepe charge of Goddes highe displeasure, and burthen of conscience. They teache the people of God in this sorte:Colossen. 2. O touche not this: O taste not this. They burthen the peoples consciences with choise of meates: They restrain [...] lawful Matrimonie, the restrainte whereof is a Yoke intolerable,1. Corin. 7. and a snare of mennes liues, and, as S. Paule calleth it,1. Timo. 4. the doctrine of Diuels. They heare S. AugustineAugust. ad Ianuarium epistola. 118. complaine, that by meane of suche traditions, whiche he calleth mennes presumptions, the Church of Christe was in woorse case in his time, then euer was the Synagoge of the Iewes.Bernardus Clareuallen. They heare others of late yéeres likewise complaine muche of the same. Yet woulde they neuer, nor yet wil they yéelde, that any one of al their vaine Ceremonies be released, no not nowe, hauinge had, as they cal it, a general Councel for that purpose.Gerson Cancel [...]lari. Pa [...]isien. And can these menne stande foorthe to complaine of bondage? Or wil they restore vs the libertie of the Churche?

Howe be it M. Hardinge hath wel disclosed him selfe herein, that this libertie is nothinge els,M. Hardinges Libertie. but to doo what him listeth: and his Bondage nothinge els, but to be subiecte vnto God. For he addeth immediatly, that the minglinge, and blindinge of Water and Wine togeather, and the intention of the Prieste, are thinges necessarily required to the Consecration of this Sacrament. Of the firste hereof, the superstition onely excepted, no man maketh any greate accompte. In déede S. Cyprian,Cyprian. Contra Aquarios. and certaine olde Fathers speake of it, and force it muche: and IustinusIustin. in Apolog. 2. Martyr calleth it [...]. The Cuppe of Water, and mixture. But neither Christe, nor any of his Disciples euer gaue Commaundement of it: neither was it at any time in the Churche vniuersally receiued,Io. Scotus in 4. or accompted necessarie. For Scotus and Inn [...]ocentius witnesse,Senten. Dift. 11. quaest. 6. that the Gréeke Churche in their tyme vsed it not. Wherefore it cannot be Iudged Catholique. And touchinge the necessitie thereof, Scotus saiethe in plaine woordes,Innocentius de officio Miss. par. 3. ca. 4. Huic vino apponere aquam non est simpliciter necessarium de necessitate Sacramenti. Here wée sée these Doctours agrée not. M. Hardinge saithe, this mixture is necessary to the Sacramente: Scotus saithe, it is not necessary.

Now to reuele the secrcates of M. Hardinges Mysteries touchinge the same:The minglinge of wine and water is not necessary. that one droppe, or twoo muste be powred on the grounde: howe muche thereof muste be put to the Wine, that there may be made a conuenient mixture: what becommeth afterwarde of the same Water: whether it be turned into a thinne flewme, or into Christes bloude by meane of mixture, or into a Sacrament of Ablution, to washe the reste away, it woulde require longer talke, and not necessary at this present. Neither woulde I nowe haue moued one woorde hereof, sauinge that this man thus vaunteth him selfe to be the restoarer of Christian Libertie.

Where as he saithe:The Intention of the Prieste. The Prieste muste haue Intention to doo that the Churche doothe: vnlesse he be wel assured of the Churches dooinge herein, he cannot be sure of his owne Intention: and so muste he say Masse with Intention to dooe, he knoweth not what: Now it appeareth, that the Churche is not yet resolued vpon one Intention. For the Intention of the Church of Rome is to woorke the Transubstantiation of Breade and Wine:Concil. Florentinum sessione Vltima. The Gréeke Churche had neuer that Intention, as it is plaine by the Councel of Florence. The Intention of the Churche of Rome is to Consecrate with Christes woordes: The Intention of the Gréeke Churche is to Consecrate with Praiers.Pessarion De Sacramento Eucharistiae. And whether of these Churches shal the Prieste folow with his Intention? This is the very dungeon of vncertaintie. The harte of man is vnsearcheable. If we stay vpon the Intention of a mortal man, we may [Page] stande in doubte of our owne Baptisme.Intentiō.

Christe hath deliuered vs from the elementes of this worlde:M. Hardinges argumentes. ergo, the Prieste may saie Priuate Masse. We are forbidden to obserue moneths and daies: ergo, the Prieste may receiue alone.

Thus he reasoneth, as if S. Paules woordes were written, that he might therby proue what him selfe listeth. In déede, the Breade, the Wine, the Water, and the Prieste him selfe are worldly creatures, & therefore subiecte vnto Christian Libertie no lesse then place, or time. Yet may not M. Hardinge therfore haue y• Communion ministred without either Prieste, or Breade, or Wine: neither Baptisme ministred without water. Christe hath deliuered vs from the subiection, and superstitious vsing of the Creatures, but not from yt Creatures them selues: Otherwise by the same forme of reason M. Hardinge might aswel haue concluded thus: Apollo, Paule, Peter, Life, and thinges to come are worldly creatures: for so saithe S. Paule, euen as M. Hardinge hath alleged. Al thinges are yours, whether it be Paule, or Apollo, or Peter, or the worlde, or life, or thinges to come: 1. Corinth. 3. But Christe hath deliuered vs from worldly creatures: ergo, Christe hath deliuered vs from Paule, Apollo, Peter, from the worlde, from life, and from thinges to come. Suche argumentes M. Hardinge hath brought to proue his Masse.

M. Hardinge. The .13. Diuision.

Againe, whereas the auncient and great learned Bishoppe Cyrillus teacheth plainely and at large, the maruelous vnitinge and ioyninge togeather of vs with Christ, and of our selues into one bodie by this Sacrament: seinge that al so vnited and made one bodie, be not for al that brought togeather into one place, for they be dispersed abroade in al the worlde: thereof we may welconclude, that to this effecte the beinge togeather of Cōmunicantes in one place is not of necessitie. His woordes be these muche agreable to Dionysius Ariopagita afore mentioned. Vt igitur inter nos & Deum singulos vniret,In Ioan. lib. 11. ca. 26.quamuis corpore simul & anima distemus, modum tamen adinuenit, consilio patris & sapientiae suae conuenientem. Suo enim corpore credentes per Communionem mysticam benedicens, & secum, & inter nos, vnum nos corpus effici [...]. Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti sunt, ab hac naturali vnione alienos putabit? Nam si omnes vnum panem manducamus, vnum omnes corpus efficimur: diuidi enim atque seiungi Christus non patitur. That Christe might vnite euery one of vs within our selues, and with God, although we be distant bothe in Bodie and also in Soule, yet he hath diuised a meane couenable to the counsel of the Father and to his owne wisdome. For in that he blesseth them that beleue, with his owne bodie through the mystical Communion, he maketh vs one Bodie bothe with himselfe, and also betweene our selues. For who wil thinke them not to be of this natural vnion, which with the vnion of that one holy Bodie, be vnited in one Christe. For if we eate al of one Breade, then are we made al one bodie: for Christe may not be diuided nor done asunder.

Thus we see after this auncient Fathers learninge groūded vpon the Scriptures, that al the faithful blissed with the bodie of Christ through the mystical Communion be made one bodie with Christ, and one Bodie between them selues. which good blissinge of Christe is of more vertue, and also of more necessitie, then that it may be made frustrate by condition of place, specially where as is no wilful breache nor contempte of most seemely and couenable order.

The B. of Sarisburie.

As I can easely yéelde in parte yt these two Fathers Cyrillus, & Dionysius agrée togeather, as it is here auoutched: So, if M. Hardinge can proue yt this same Cyrillus euer saide Priuate Masse, or in any of al his woorkes once vsed the name of Masse, I wil as gladly yéelde vnto y• whole. But if Cyrillus neuer spake woorde of y• Masse, how is he here brought in to proue y• Masse? How be it these men know, it is an easy matter to mocke the ignorant wt the glorious name of Catholike Fathers.

Cyrillus saithe, that as many as beléeue in Christe, whether they be farre or [Page] neare: Iewes, or Gentiles: Free, or Bonde, they are al one Bodie in Christe Iesu. This thinge neither is denied, nor in any pointe toucheth the Priuate Masse. We confesse,Chrysostom. in Epist. ad Ephes. homil. 20. that Christe by the Sacrament of Regeneration, as Chrysostome saithe, hath made vs Fleash of his Fleash, & Boane of his Boanes: that we are the members, & he is the head. We confesse also yt al the faithful are one Bodie, al indewed with one Sprite: And, be ye distāce neuer so great, yet are we one an others mēbers.

This maru [...]lous Coniunction and Incorporation, is first begonne, & wrought by Faith,Paulinus & Therasia ad Augusti. epist. 31. as saithe Paulinus vnto S. Augustine: Per fidem nostram incorporamur in Christo Iesu Domino nostro: By our Faithe we are incorporate, or made one Bodie with Iesus Christe our Lorde. Afterwarde the same incorporation is assured vnto vs, and increased in our Baptisme: So saith S. Augustine,Augusti. De Baptismo paruulorum. De Con. Dist. 4. Ad hoc. Ad hoc Baptisma valet, vt Baptizati Christo incorporentur, & membra eius efficiantur. To this auaileth Baptisme, that menne beinge Baptized, may be incorporate into Christe, and made his members. And for that we are very vnper [...]ite of our selues, & therefore must daily procéede forwarde, that we may growe into a perfite man in Christe, therefore hath God appointed, that the same incorporation shoulde be often renewed and confirmed in vs by the vse of the holy Mysteries. Wherein must be considered, that the saide holy Mysteries doo not beginne, but rather continewe & confirme this incorporation. Firste of al, we our selues must be the Bodie of Christe: and afterwarde we must receiue the Sacrament of Christes Bodie: as it is wel noted by S. Augustine:Augusti. in Sermone ad Infantes. Citatur a Beda in 1. Cor. 10. Corpus Christi si vis intelligere, Apostolum audi dicentem fidelibus: vos estis corpus Christi, & membra: Mysterium vestrum in menia Domini positum est: Mysterium Domini accipitis.

Ad id, quod estis, responde [...]is, Amen. Audis Corpus Christi, & respondes, Amen. Esto membrum Corporis Christi, vt uerum sit Amen tuum. If thou wilt vnderstande the Bodie of Christe, heare what S. Paule saithe to the faithful. Ye are the Bodie, and the members of Christe. Your Mysterie is sette on the Lordes Table. Ye receiue the Mysterie of the Lorde. To that thinge that ye are, ye answeare, Amen. Thou hearest, The Bodie of Christe, and sayest, Amen. Be thou a member of Christes Bodie, that thy Amen may be trewe.

Neither may we thinke that Christes Bodie must grossely and bodely be receiued into our bodies. S.Cyprian. De Cana Domini.Cyprian saithe, It is meate not for the belly, but for the minde. And S. Augustine saithe, Crede, & manducasti. Beleue in Christe, and thou haste eaten.De Conse. dist. 2. And Cyrillus, that is here alleged, writeth thus againste the obiections of Theodoretus. Vt quid August. Cyrillus contra Obiectiones Theodoreti. We doo not mainteine the eatinge of a man, vnreuerently, drawinge the mindes of the faithful vnto grosse, and profane imaginations: Neither doo we submitte these thinges vnto mans fantasie, that be receiued onely by pure, and tried faith. Therfore saithe Athanasius, It is spiritual meate, and spiritually is digested in vs.

Thus is Christe set foorthe vnto vs in that moste holy Supper,Athanasius in illa verba, Si quis dixerit verbum. not to be receiued with the mouthe: For that, as Cyrillus saieth, Were a grosse and profane imagination: but to be imbraced with a pure, & a single faithe: And, as Athanasius saithe, to be eaten as spiritual foode, and spiritually to be digested into al his members. Thus are wée al one Bodie, and one Spirite in Christ, for that Christe is in al vs, and al we in him. And bicause the holy Ministration representeth the same vnto our eyes,Augustinus. De Conse. Dist. 2. Quia passus. therefore S. Augustine calleth it the Mysterie of vnitie. Thus dooth the holy Communion knitte & ioyne vs togeather, be wée in number neuer so many: & in distance neuer so farre a sundre. For therein we professe yt we are al seruauntes in one house, and resorte al to one table, & féede al of one spiritual foode, which is the fleash and bloude of the Lamme of God.Paulinus. Epistola ad Augustin. 33. Whiche thinge Paulinus séemeth very wel, & in plaine manner, to open vnto S. Augustine by these woordes. Non mirum, si & absentes adsumus nobis, & ignotinosmet nouimus, cùm vnius Corporis membra fimus, vnū habeamuscaput, vna perfundamur gratia, vno pane viuamus, vna incedamus via, eadem habitemus in domo. It is no maruel though we bothe beyng absent, are neuerthelesse [Page]present togeathe [...]: and beinge vnacquainted, yet know one an other: seeinge we be the members of one Bodie, and haue one head, and are powred ouer with one grace; and liue by one breade, and walke one way, and dwel in one house. I thought it good to accompanie Cyrillus with these other auncient Fathers, for the better vnderstanding of his meaninge.

Hereof M. Hardinge séemeth to reason thus: By the Communion al faithful are ioyned bothe vnto God, & also betwéene them selues: Ergo, the Priest may say Priuate Masse. Litle thought ye good Father, that his woordes should euer be thus vsed, or so violently forced to such Conclusions. But let vs driue this argument a little further, that the inconuenience and the errour may the better appeare.

Onely the Priestes in their Priuate Masses receiue the Communion: Ergo, for that action and time onely the Priestes are made one Bodie of Christe. And then further, That bodie of Christe is the whole Churche: Ergo, the Priestes by their Priuate Masses, are made the whole Churche.

But that thou maiste plainely sée, Christian reader, wherein M. Hardinge was thus deceiued: thou must vnderstande, that Cyrillus taketh his reason, as farre as it toucheth the Communion of the Sacrament, as wée vse to saie in schooles, Ab effectis, and not A causis. But M. Hardinge turneth it quite contrary: as if it were taken A causis, and not Ab effectis. And that Cyrillus so reasoneth, it is soone séene. For the receiuinge of the Sacrament is not the efficient cause, that wée are made one Bodie in Christe,Roman. 4. Signaculum. but a token, and testimonie, or as S. Paule saith, the Seale & Confirmation of that effecte. For Iudas receiued the Sacrament aswel as Peter did: yet was not Iudas a mēber of Christes Bodie, as Peter was. And many infantes & others faithful, and godly be very members of that Bodie: & yet by occasion of death, or otherwise, neuer receiue the Sacrament of Christes Bodie.

And not withstandinge M. Hardinge hath thus altered his authours meaning, yet shal he very hardly thereof in good order conclude his Masse. But he may of the same very wel and directly conclude the Communion. For if the Communion in that it is receiued of many, be a testimonie and a declaration that al faithful are one Bodie in Christe, as Cyrillus meaneth, then ought the same Communion to be receiued togeather of many: otherwise it is no suche testimonie or declaration as is supposed. The Antecedent or firste proposition hereof, is proued by sundrie olde Fathers.Cyprianus ad Magnion. S. Cyprian saithe, With what loue and concorde al faithful Christians are ioyned togeather, the Lordes Sacrifice dooth declare. And Anselmus a man of later yéeres, Frangimus & diuidimus panem in multas partes, ad designandam vnionem charitatis accipientium.Anselm. in. 1. Corin. 10.We breake and diuide the Breade into many partes, to declare the vnitie of the loue of them, that receiue it. Accipientium. Here note: Anselmus saithe, this declaration of vnitie standeth in receiuinge of the Sacramentes, and not onely in lookinge on. Neither dooth Cyrillus say,Cyrellus in Iohan. li. 11. ca. 26. they that heare Masse, but they yt receiue the Mystical Benediction, are one Body bothe wt Christe, and also between them selues. Like as S. Paule also saithe,1. Corinth. 10. The Breade that we breake, is the Communication of the Lordes Bodie. And we beynge many are al one Breade, and one Body, as many as be partakers of one Breade. Whereunto agrée these woordes of S. Hierome spoken in the behalfe of Christe.Hieron. in Ecclesiast. ca. 3. Benedic haereditati tuae, quam per Corporis & sanguinis mei Mysterium in ecclesia congregasti.

Blisse thine inheritance, whiche thou hast geathered togeather in the Churche, by the Mysterie of my Bodie and Bloude: De Ecclesias. Hierar. Ca. 3. [...]. And Dionysius, The common and peaceable distribution of one, and the same Breade and Cuppe, prescribeth a godly concorde vnto them, as vnto men fedde togeather with one foode. And thus as M. Hardinge hath truely saide, Cyrillus and Dionysius agrée in one: but bothe togeather against him: bothe vtterly condemninge his Priuate Masse.

M. Hardinge. The .14. Diuision.

And therefore that one may communicate with an other, though they be not togeather in one [Page] place, (whiche M. Iuel denieth with as peeuis he an argument of the vse of excommunication, as any of al those is, that he scoffeth at some Catholike writers for) 24The 24. vntruthe. There appeareth no such thinge in any aunciēt Father. and that it was thought lawful and godly by the Fathers of the auncient Churche, neare to the Apostles time, it may be wel proued by diuerse good authorities.

The B. of Sarisburie.

I vsed the Pulpite as a place of reuerence, and not of scoffinge. Onely I thought good to laie out the weakenesse of sundrie reasons alleged on your side, that the people might sée vpon howe sclender groundes your Religion standeth. And thus I did hauinge iuste occasion thereunto of the vniuste reportes moued in corners by you and others, whereby you bare the people in hande, that al our doctrine was light, and childishe, and not woorthe the hearinge. Therefore that the people hauinge taken some taste of the argumentes on bothe partes, might be the better hable to iudge of bothe, I shewed foorthe this argument of Pope Inn [...] centius, The Sunne is greater then the Moone,De Maioritate & obedientia Ca. solitae.Ergo the Pope is greater then the Emperour: and the Elose in the Margine vpon the same: The Sunne is seuen and fiftie times greater then the Moone: Ergo, the Pope is seuen and fiftie times greater then the Emperour. De Maior. & obedient. vnam Sanctam. And likewise the argument of Pope Bonifacius the eight. In principio creauit Deus Coelum & terram, non in principijs: In the beginninge, and not in sundrie beginninges, God made Heauen and Earth: Ergo, the Pope hath the soueraintie ouer al Kinges and Princes. He that sheweth the weakenesse of these argumentes and suche other, deserueth not therefore by and by to be called a scoffer.

Further touchinge Excommunication,Excommunication. I saide thus, If the Prieste that saithe Masse in Louaine, may communicate with the Prieste that saieth Masse in Calicute, whiche is M. Hardinges greatest grounde for his Priuate Masse, then hath the Churche so farre foorthe as toucheth the Priestes, loste the whole vse of Excommunication. For the partie excommunicate beinge a Priest, might saye, he woulde say Masse, and so receiue the Communion, euen with the Bishop of whom he were excommunicate, whether he woulde or no. This sayinge M. Hardinge hath condemned for péeuishe, by his authoritie onely, and not by reason.

In déede the Churche of Rome, as it hath lost the whole vse of the holy Communion, so hath it also lost ye whole vse of Excommunication. For these twoo woordes be of contrary natures, and the one of them hath his name of the loosinge of the other. In the primitiue Churche as al the Godly were fréely receiued to the holy Mysteries, so by the authoritie of the Spirite of God, the apparent wicked and vngodly were remoued, and that with great discretion, accordinge to the enormitie & qualitie of the faultes: as it is specially noted by Gregorius Naeocaesariensis Gregorius Naeocaesariensis. in a Canon touchynge the same. The greatest offenders were vtterly excluded from the Congregation,Lugentes. as men not méete to be in the company of the godly. Others were suffred to enter into the temple,Audientes. and to heare the Sermon, but at the beginninge of the praiers they were remoued, as men not méete to praie with their bretherne. Others were suffred to be present at the praiers,Precantes. but at the beginninge of the Communion were willed to departe. The reste were the godly that remained stil, and hearde the Sermon, and continued in praier, and receiued the holy Mysteries altogeather.Historia tripar. lib. 9. ca. 35. The order hereof is declared by Cassiodorus out of Socrates. Stant rei, & velut in lamentationibus constituti: & cùm sacra celebratio fuerit adimpleta, Communionem non percipiunt. They stande wofully, and as it were men in lamentation, and in heauines: and when the holy celebration is ended, they receiue not the Communion. It followeth, Constituto verò tempore, velut quoddam debitum exoluentes, cum populo Communionem participant, At the time appointed, as if they had discharged a certaine debte, they Communicate togeather with the people. Thus the [Page] offenders were put from the Communion, and al the reste receiued togeather.Excōmunication. And therefore it is decréed by ye Canons of ye Apostles,Canon. Apostol. Canon. 9. That al Faithful that entre into the Churche, and heare the Scriptures, and doo not continue out the Praiers, nor receiue the Communion, should be excommunicate, as men woorkinge the trouble and disorder of the Churche. And the people saide vnto Timotheus beinge a Bishop of the Arrians, and neuerthelesse a man of milde and gentle nature, and shunninge his companie for the one, and yet louinge him for the other: Although we Communicate not with thée, yet wée loue thée notwithstanding.

Now, if M. Hardinges principle stande for good, that the Priest sayeinge his Priuate Masse, may receiue the Communion with al others in other places that doo the like, then can no Priest be excommunicate. For notwithstanding neither any other Priest, nor any of the people wil receiue with him, yet may he say a Priuate Masse, and by M. Hardinges new diuise straight way communicate with them al.

But for better declaration of this mater, it is commonly taught in Schooles, that Priuatio praesupponit habitum, that is, that the loosinge of a thinge firste presupposeth the hauing of the same: for no man can loose that thinge, that he hath not. Therfore to say, there is Excommunication from the Sacramentes, where as is no Communion of the Sacramentes: Or that he is put from the Lordes Table, that neither is at, nor comming to the Table: Or that he is Excommunicate, that is onely forbidden to heare Masse: Or that the people doth sufficiently receiue the Sacramentes by the mouthe of the Priest: Uerely this kinde of learninge in the Primitiue Churche woulde haue séemed not onely péeuish, but also fantastical and méere Frantike. Thus the Bishop of Rome (as it is saide, vseth to Excommunicate Locustes, Snakes, Caterpillers, & other like woormes: & Coniurers vse to Excommunicate their Diuels: as though these creatures, sauing the force of their authoritie, were otherwise méete enough to receiue the Cōmunion.

M. Hardinge. The .15. Diuision.

Irenaeus writing to Victor Bishop of Rome concerning the keeping of Easter,Ecclesiast. hist. lib. 5. ca. 24. as Eusebius Caesariensis reciteth, to th'entente Victor shoulde not refraine from their Communion whiche kepte Easter after the custome of the Churches in Asia 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.Graeca sic habēt aliter quā Ruffini versio vulgata. Irenaeus his woordes be these, Qui fuerunt ante te presbyteri, etiā cùm non ita obseruarent, presbyteris Ecclesiarum, (cùm Roman accederent) Eucharistiā 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. 25The .25. vntruth. Irenaeus saithe not, they did Communicate togeather. 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 [Page] 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.Concil. tomo. 1. inter decreta Victoris. 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 ye 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,Beda Eccl. histo. lib. 3. ca. 25. 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, signi [...]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 ye holy Ministration. In that sense it séemeth Paulinus wrote vnto S. Augustine,Paulinus ad Augustin. Epist. 35. Panem vnum sanctitati tuae charitatis gratia misimus, in quo etiā 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. Paulin. ad August. epist. 36. 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:Paulin. ad August. epist. 31. Panem vnum, quem vnanimitatis indicio misimus charita [...]i tuae, rogamus vt accipiendo benedicas. I pray you to take and blesse this one Loafe, whiche I haue se [...]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,De praescriptione aduersus haereticos. herein I wil not striue. TertullianTertullian. nameth it Hospitalitatis Contesseratio, and séemeth to speake it of the Sacrament. Whiche thinge beinge [Page] also graunted in this place of Irenaeus, let vs now see M. Hardinges reasons.

The Bishop of Rome saithe he, sent ye 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 Mittere Eucharistiam. 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 grannted the Sacrament, or the Ministration of the Sacrament vnto Polycarpus.

Here marke, good Christian Reader, then thei Communicated, saith Irenaeus, when they mette in the Churche: and not before they mette togeather, as M. Hardinge saithe. Anicetus, as Irenaeus saithe, receiued the Sacrament with Polycarpus in the Churche: and not, as M. Hardinge séemeth to say, in his Inne or Hosterie.

Now, the truthe of the mater standinge thus, what hath M. Hardinge here founde for his Priuate Masse?

M. Hardinge. The .16. Diuision.

Iustinus the Martyr likewise describing the manner and order of Christian Religion of his time touchinge the vse of the Sacrament, saith thus:Apolog. 2. Finitis ab [...]o, qui praefectus est, gratijs & orationibus, & ab vniuerso populo facta acclamatione, Diaconi quos ita vocamus, vnicui (que) tunc temporis praesenti, Panis & aquae, & vini consecrati dant participationem, & ad eos, qui non adsunt, deferunt. When the Priest hath made an ende of thankes and Praiers, and al the people therto haue saide Amen: They whiche wee cal Deacons, geue to euery one then present, Breade, and water, and wyne Consecrated to take parte of it for their housel, and for those that be not present, they beare it home to them. Thus in that time they that serued God togeather in the common place of Praier, and some others that were absent, letted from comming to their companie by sickenesse, businesse, or otherwise, 26The .26. vntruthe. Iustinus speaketh not one vvoorde of Cōmunicating togeather. Communicated togeather, though not in one place: and no man cried out of breakinge the Institution of Christe.

And bicause M. Iuel is so vehement against Priuate Masse, for that the Priest receiueth the Sacrament alone, and triumpheth so much as though he had woonne the fielde, makinge himselfe mery with these woordes in deede without cause: vvhere then vvas the Priuate Masse? vvhere then vvas the Single Communion al this vvhile? He meaneth for the space of sixe hundred yeres after Christe, as there he expresseth: I wil bringe in good euidence and witnesse, that longe before S. Gregories time that he speaketh of, ye from the beginning of the Churche, faithful persons botheM. Hard. bringeth one thinge for another Sole Receiuinge in steede of Priuate men and vvomen receiued the Sacrament alone, and were neuer therefore reproued as breakers of Christes Institution. And er I enter into the rehersal of the places whiche I am hable to shew for this purpose, one question I demaunde of M. Iuel. If they whiche remained at home, of whom Iustinus Martyr writeth, receiued the Communion by them selues alone lawfully, why may not the Priest doo the same in the Churche, seruinge God in moste deuoute wise in the holy Sacrifice [Page] of the Masse, lacking compartners without any his defaulte?Masse: me [...] and vvomē in steede of the Priest. Haue the Sacramentar [...]es any Religion to condemne it in the Priest, and to allow it in lay folke? what is in the Priest that shoulde make it vnlawful to him, more then to the people? Or may a lay man or woman receiue it kepte a longe time, and may not a Priest receiue it forthwith, so soone as he hath consecrated and offered? And if case of necessitie be alleged for the lay, the same may no lesse be alleged for the Priestes also wanting compartners without their defaulte. For otherwise the memorie and recordinge of our Lordes death should not according to his commaundement be celebrated and doone. wel, now to these places.

The B. of Sarisburie.

Good reader, beh [...]lde not the names of these Fathers here alleged, but rather weighe their sayinges. M. Harding hath brought them for his Masse: but they witnesse clearely and fully against his Masse: and of al others none more pregnant, or plaine then Iustinus Martyr: wherof thou hast good occasion to consider, how faithfully these men demeane them selues in the allegation of the Doctours.

IustinusIustinus Martyr in Apologia 2.touchinge this mater writeth thus: Towardes the ende of the Praiers, eche of vs with a kisse saluteth other. Afterwarde vnto him that is the chiefe emonge the brethren, is deliuered Breade, and a Cuppe mingled with wine, and water: whiche he hauinge receiued rendreth praise and glorie vnto the Father of al thinges, in the name of the Sonne and the Holy Ghost, and yeeldeth thankes a greate space, for that he is thought woorthy of these thinges.

Whiche beinge orderly doone, the people blesseth or confirmeth his Praier, and thankesgeuing sayinge, [...].Amen &c. This ended, they that emonge vs be called Deacons, deliuer to euery of them that be present, the Breade, Wine, and Water, whiche are Consecrate with thankesgeuinge, and cary of the same to them that be absent. Here is set foorthe the whole and plaine order of the holy Ministration vsed in the Churche at that time. The Priest praieth and geueth thankes in the Uulgare tongue:Th [...]order of the Ho [...]y Ministration in Iustines time. the whole Congregation heareth his woordes, and confirmeth the same, sayinge Amen. The holy Communion is Ministred to the people in bothe kindes: and al the whole Churche receiu [...]th togeather. I maruel muche wherein M. Harding can liken any parte hereof to his Priuate Masse: Onlesse it be for that, as he saide before, euery Priuate Masse is common, so [...]e wil now say, euery Communion is Priuate.

Let vs a litle compare Iustines Masse,Iustines Communion and M. Hardinges Masse compared togeather. and M. Hardinges Masse bothe togeather. And to passe by al other circumstances of difference, in Iustines Masse al the people did receiue: in M. Hardinges Masse none of the people doo receiue. In Iustines Masse none absteined: in M. Hardinges Masse al absteine. In Iustines Masse a portion was sente to the absent: in M. Hardinges Masse there is no portion deliuered, no not vnto the present. Withwhat countenaunce then can any man allege the authoritie of Iustine to proue the antiquitie of Priuate Masse?

M. Iuel triumpheth, saithe M. Hardinge, and maketh him selfe mery, as if he had wonne the fielde. No, no, M. Iuel triumpheth not, but geueth al triumphe, victorie, and glory vnto God,Psal. 110. that wil subdue al them that withstande his truthe, and make his enemies his foote stoole.

I wil bringe good euidence and witnesse (saithe M. Hardinge) that from the beginninge of the Churche faithful persons bothe men and women receiued the Sacrament alone. I haue no greate cause to doubte these witnesses: for excepting onely the Fable of Amphilochius, and Iohn the Almonare, whiche were not woorthe the reckening, I alleged al the rest in mine owne Sermon. I knew them, & had weighed them, and therefore I alleged them. That certeine godly persons both men and women in time of persecution, or of sickenesse, or of other necessitie receiued ye Sacrament in their howses, it is not denied, neither is it any parcel of this question.

But if M. Hardinge coulde haue proued that any man, or woman in the Primitiue Churche euer saide Priuate Masse, then had he answeared somwhat to the [Page] purpose.

He séemeth to reason thus: Some receiued the Sacrament alone: Ergo, there was Priuate Masse.

The foly of this argument wil the better appeare by the like.

Wemen receiued the Sacrament alone: Ergo wemen saide Priuate Masse.

But (sa [...]the M. Harding) it was lawful for lay men to receiue alone: why then was it not lawful for the Priest? If he coulde haue proued his Masse by Priestes, he woulde neuer haue sought helpe at lay mens handes. How be it, this doubte is soone answ [...]ared. For he knoweth by his owne learninge, that it is lawful for a Priest to say Masse: Yet is it not lawfull for a lay man to doo the same. Of the other side, it is lawfull (as he saith) for the lay man to receiue in one kinde: yet is not the same lawful for the Priest. But if he wil néedes take a president of lay men for Priestes to folow, let him rather reason thus: This maner of Priuate receiuing at home was not lawfull for the lay men:Concil. for it was abolished by godly Bishoppes in General Councel:Caesaraugustan. Cap. 3. Ergo, it was not lawful for the Priest to say Priuate Masse.

M. Hardinge. The .17. Diuision.

Tertullian exhortinge his wife that if he died before her,Proufes for Priuate Masse she marry not againe, specially to an Infidel▪ shewinge that if she did, it woulde be harde for her to obserue her religion without greate inconuenience,Lib. 2. ad vxor [...]. saithe thus: Non sciet maritus, quid secretò ante omnem cibum gustes? Et si sciuerit, Panem, non illum credet esse, qui dicitur. Wil not thy husbande know what thou eatest secretely before al other meate? And if he doo know, he wil beleeue it to be Breade, and not (27)The .27. vntruthe. The translation vvilfully corrupted: It, violently turned into, Him. him, who it is called. He hath the like sayinge in his booke De Corona Militis. whiche place plainely declareth vnto vs the beleefe of the Church then in three greate pointes by M. Iuel and the reast of our Gospellers vtterly denied. The one that the Communion may be kepte: the seconde, that it may be receiued by one alone without other company: the thirde, that the thing reuerently, and deuoutely before other meates receiued, is not Breade, as the Infidels then, and the Sacramentaries nowe beleeue: but he who it is saide to be of Christian people, or who it is called, that is 28The .28. vntruthe. The Sacrament vvas neuer called our maker▪ or Redeemer by any of th [...]olde Fathers. our Maker and Redeemer, or, whiche is the same, our Lordes Bodie. And by this place of Tertullian, as also by diuerse other auncient Doctoures, wee may gather, that in the times of persecution the maner was, that the Priestes deliuered to deuoute and godly men and women the Sacrament Consecrated in the Churche to carie home with them, to receiue a parte of it euery morning fasting, as their deuotion serued them, so secreatly as they might, that the Infidels shoulde not espie them, nor get any knowlege of the holy Mysteries. And this was doone bicause they might not assemble them selues in solemne congregation, for feare of the Infidels amongst whom they dwelt. Neither shoulde the case of necessitie haue excused them of the breache of Christes commaundement, if the Sole Communion had been expressely forbidden, as wee are borne in hande by those that vpholde the contrary doctrine. And Origen that aūcient Doctour, and likewise S. Augustine doth write of the great reuerence, feare, and warenesse, that the men and wemen vsed in receiuing the Sacrament in a cleane linen clothe to cary it home with them for the same purpose. S. Cyprian writeth of a woman that did the like, though vnwoorthely after this sorte. Cum quaedam arcam suam, in qua domini sanctum fuit, In sermone de lapsis. manibus indignis tentasset aperire, igne inde surgente, deterrita est ne auderet attingere. When a certeine woman went aboute to open her Chest, wherein was the holy thinge of our Lorde, with vnwoorthy handes, she was fraide with fier that rose from thence, that she durst not touche it. This place of S. Cyprian reporteth the maner of keepinge the Sacrament at home to be receiued of a deuoute Christian person alone at conuenient time. The example of Serapion of whom Dionysius Alexandrinus writeth,Ecclesiast. hist. lib. 6. cap. 44. recited by Eusebius, confirmeth our purpose of the single Communion. This Serapion one of Alexandria, had committed Idolatrie, and liyng at the pointe of death, that he might be reconciled to the Churche before he departed, sent to the Priest for the Sacrament. The Priest being himselfe sicke and not hable to come, gaue to the ladde that came of that errant, Parum Eucharistiae, quod infusum iussit seni praeberi, A litle of the Sacrament, [Page] whiche he commaunded to be powred into the olde mans mouthe. And when this solemnitie was doome (saith the Storie) as though he had broken certeine Chaines and [...]yues he gaue vp his ghost chearefully.

The. B. of Sarisburie.

M. Hardinge sh [...]oteth faire, but far from the marke. To proue Priuate Masse in the Primitiue Churche, for lacke of Priestes he allegeth Tertullians wife, certaine wemen out of Cyprian, and Serapions boy: not ye fittest people that might haue been founde to say Masse. And yet that the folie might the more appeare, he hath besides geuen a special note in the Margine of his booke, by these woordes, Proufes for Priuate Masse. Wherof I conceiue some hope, that he mindeth no more to slippe away vnder the colour of single Communion, as he hath doone hitherto: but simply, and plainely, as he hath here noted vnto the worlde, to stande vpon the bare termes of Priuate Masse. For els his note was not woorth the noting.

As touchinge Tertullian, wée must remember that the faithful in that time, for feare of the Tyrannes vnder whom they liued, were often driuen to pray a sunder. Wherefore when they might priu [...]ly assemble togeather, besides that they presently receiued there, they reserued certaine portions of the Mysteries to be receiued afterwarde in their houses at home, to put them daily the better in remembrance, that they were the members of one Churche.

This maner of the Churche considered, Tertullian being a Priest, as S. Hierome writeth of him,Hieronymus: De Ecclesiast. Scrip. Tertullian a maried Priest. and hauing a wife, wrote vnto her an exhortation, that if it shoulde please God, to take him first from the worlde, that she woulde remayne stil vnmaried, or at the least not matche with any Heathen, shewing her the dangers that thereof might ensue: that she should be suffered neither to kéepe the solemne feastes, nor to watche, nor to pray with the Congregation. Amonge other thinges he saithe thus:Tertullian, li. 2. ad vxorem. And wil not thy husbande know, what thou eatest before other meates? And if he know it, he wil beleeue it to be Breade, but not that Breade that it is called.

Here M. Harding, as if the Gospel of Christe were become odious vnto him, in scorne and disdaine calleth vs Gospellers,Gospellers. by the name of that Gospel, that he so wilfully hath forsaken, returning to his olde vomite. And out of these woordes of Tertullian thrée thinges (he saith) he wil teache vs: of whiche thrée thinges notwithstandinge his Priuate Masse is none. Of the first wée haue to speake otherwhere. Of the seconde there is no question. In the thirde M. Hardinge hath manifestly corrupted both the woordes, and meaning of Tertullian. He saith, The thinge, that wee receiue is no Breade: but so Tertullian saith not. His woordes be these, Thy husbande wil thinke it (onely) Breade, and not that Breade that it is called, That is to say the Sacrament of Christes Body: or the Mysterie of any Holy thinge, as Christian men beléeue of it: like as Chrysostome also saith of ye water of Baptisme, Ethnicus cum audit lauacrum Baptismi, Chrysostom. in 1. ad Cor. hom. 7 persuadet sibi simpliciter esse aquam. A Heathen when he heareth of the bathe of Baptisme, beleeueth it is nothing els but plaine w [...]ter.

But that the thinge, whiche our bodily mouthe receiueth, is very Breade, both the Scriptures and also the olde Catholike Fathers haue put it out of doubte. S. Paule fiue times in one Chapter nameth it Breade.

1. Cor. 11. Cyrillus saithe,Cyrill. in Iohan. li. 4. ca 14. Christe vnto his faithful Disciples gaue peeces of Breade. And S. Augustine saithe, The thinge that ye see is Breade, as your eyes beare you witnesse. I passe by Gelasius,In sermone ad Infantes: citatur a Beda. Theodoretus, Chrysostome, Origen, Iustinus Martyr, Irenaeus, Clemens, and others, who altogeather with one consent haue confessed, that in the Sacrament there remaineth the nature and substance of Breade. Wherefore it is muche presumed of M. Hardinge to say,1. Cor. 10. there remaineth no Breade, specially hauing nothing to beare him in his Authour here alleged.

[Page] Yet for aduantage he hath also falsified Tertullian,Tertullian falsified by M. Har. Ludoui. Viues. Englishing these woordes, Illum panem, Him, as if it were the person of a man: as Thomas Ualois writinge vpon S. Augustine, De ciuitate Dei, hath turned this woorde, Apex, which was the tufte or creaste of the Flamines hatte,De Ciui. Dei li. 2. ca. 13. into a certaine Chronicler that wrote stories: Or as the Diuines of late yeres vpon the Gospel of S. Iohn,Iohn. 19. of this Greeke woorde Lonche, whiche signifieth a Speare, haue made Longinus the Blynde knight.Petrus Crini. li. 13. ca. 6. If Tertullian had not meante, Illum Panem, that Breade, he woulde not haue saide, Illum, at al: but rather Illud, referringe the same vnto Corpus. A smal difference betwéen Him, and It. Codrus Vrceus sermon. 8. So was there smal difference between Sibboleth, and Shibboleth. Yet was it sufficient to discrie the traitour.Iudicum. 12.

And where as M. Hardinge thus hardly and violently contrary to the phrase and manner of speache, and as it may be doubted, contrary to his owne knowlege and conscience, hath Translated, Illum Panem, Him, so as, to my remembrance neuer did man before, meaninge it was the very person of a man, that the woman had in hir hande, and did eate before other meates, CyrillusCyrillus contra obiectiones saithe, Non asseueramus anthropophagiam: Wee teache not our people to eate the person of man.

But who can better expounde Tertullians minde,Theodoreti. then Tertullian him selfe?Tertull. De Corona Militis. In his Booke De Corona militis, speakinge of the same mater, he calleth it Sacramentum Eucharistiae, The Sacrament of thankes geuinge. And against Marcion he writeth thus,Tertull. contra Marcionem li. [...]. August. contra Maximinum li. 3. ca. 22. Christus non reprobauit panem, quo Corpus suum repraesentat. Christe refused not the Breade, wherewith he representeth his Body. And S. Augustine likewise saith, In sacramentis Videndum est, non quid sint, sed quid significent. Touching Sacramentes, wee must consider, not what they be in deede, but what they signifie. So also saithe S. Chrysostome. Ego non aspectu iudico ea, quae videntur, Chrysost. in. 1. sed mentis oculis Corpus Christi video. I iudge not those thinges whiche are seene,Cor. hom. 7.after the outwarde appearance, but with the eyes of my minde I se the Body of Christe.

This is the thinge that the husbande beinge a Heathen coulde not see. For beléeuinge not in Christe, he coulde not vnderstande that the Breade should be the Sacrament or Mysterie of Christes Body.

And that this was the very meaninge of Tertullian, it may wel appeare by the woordes that immediatly folow. Sine gemitu▪ sine suspicione panis, an ven [...]nl. The husbande (saithe he) wil doubte, whether it be poyson or no: and therefore wil dissemble, and beare for a while, that at length he may accuse his wife for poysoninge before a Iudge, and doo hir to death, and haue her dower.

Touchinge S. Augustine and Origen, the portion so taken was to be vsed with reuerence, as beinge the Sacramente of Christes Body: and so ought wée also reuerently to haue and to order the water of Baptisme: the Booke of the Gospel, and al other thinges that be of God: as the Iewes were also commaunded to keepe their Manna reuerently in a golden potte.1. q. 1. Interrogo vos. Tel me, saith S. Augustine Whether of these twoo thinges, trowe ye, to be the greater, the Body of Christe (meaninge thereby the Sacrament of Christes Body) or the woorde of Christe?Idem de tēpore.If ye wil answeare truely,The woorde of Christe is no lesse, then the Body of Christe.ye must needes say, that the woorde of Christe is no lesse then the Body of Christe. Therefore looke, with what diligence ye take heede, when the Body of Christe is ministred vnto you, that no parte thereof fal vnto the grounde: euen so with like [...]igence must ye take heede, that the woorde of God beinge once receiued, be not loste from a pure harte. Chryso. in opere imperfe. hom. 11. Likewise S. Chrysostome touchinge the same, Si haec vasa sanctificata ad priuatos vsus transferre si [...] periculosum est, in quibus non est verū Corpus Christi, sed Mysterium Corporis Christi continetur:The very Body of Christe is not conteined in the holy vessels.If the mater be so daungerous, to put these sanctified vessels vnto priuate vses, wherein is conteyned not the very Body of Christe, but the Mysterie or Sacrament of Christes Body &c. Al these authorities doo declare, that the Sacramentes of Christe ought discreetly and reuerently to be vsed.

[Page] The storie that S. Cyprian reporteth,Cyprian. De lapsis Sermo. 5. as it sheweth the manner of kéeping of the Sacrament, so it seemeth also to shew, that God was offended with the same▪ The like whereof hath often béen séen in the water of Baptisme, and in other Holy thinges, as appeareth by Nicephorus Nicepho. li. 14. Ca. 17. and others in sundrie places. Therfore this authoritie serueth M. Hardinge to smal purpose, vnlesse it be to prooue, that as God was then displeased with Sole receiuinge in priuate houses, so he is now displeased with Sole receiuing in the Masse.

Concerninge the storie of Serapion, here are interlaced many faire woordes for increase of credite, that it was written by Dionysius Alexandrinus, and recited by Eusebius, as though the sicke man had onely desired his Housel before he departed, & nothing els. But the special mater wherevpon the storie is grounded, is passed by. Eusebius recordeth in plaine woordes, that the booke, wherein Dionysius wrote this storie, was intituled De Poenitentia. Whereby he geueth to vnderstande, that the Sacrament then was not generally sente home to al mens houses, but onely vnto them that were excommunicate, and might not receiue in the Congregation emonge the faithful, and nowe laye in despayre of life.

The case stoode thus:Eusebius li.6. ca. 44. Serapion in the time of persecution for feare of death had offered Sacrifice vnto an Idol. The faithfull beynge therewith fore offended, put him out of their Congregation, and gaue him ouer to Sathan. He beinge thus leaste as an Heathen and an Idolater, mought neither resorte to the common Churche, nor Pray, nor receiue the holy Communion, or any other spiritual comforte amonge his brethren. So harde the Churche was then to be intreated for them, that had fallen backe into Idolatrie. After he had made al meanes, and had with teares besought his brethren, and was no way considered, through heauinesse of minde he beganne to droope, and fell sicke, and for thrée daies laye speachelesse, and without sense. The fourthe day beynge somewhat reuiued, he saide to them that were aboute him, O how longe wil yee kéepe me here? Sende for one of the Priestes (that I may be restored before I departe.)

His minde was tormented with consideration of the state he stoode in, for that he had forsaken God. The Priest beinge sicke him selfe, in token he was restored, and might departe as a member of Christe, sent vnto him the Sacrament by his boye. The rest that M. Hardinge addeth (And this solemnitie beinge doone, saith the storie, as though he had broken certaine chaines and giues, he gaue vp the spirite chearefully) Al this is set to, either by Ruffinus,Ruffinus. li. 6. ca. 34. or by some other, I know not by whom, and is no parte of the storie. For neither doth Dionysius, nor Eusebius, in the Original make any mention either of solemnitie, or of Chaines, or Giues, or of chearefulnesse of Serapions departinge: but onely thus: And swallowinge downe a litle, streight waies he yeelded vp the Ghost. [...]. As for his ioyfull departure, I doubte nothinge. But any greate solemnitie there coulde not be betwéen a man in that case, and a boy alone, specially hauyng no suche outwarde pompe, as hath been vsed of late to make it solemne.

Now must I desier thée, gentle Reader, to haue an eie a litle backewarde to M. Hardinges note, geuen thée for a remembrance in the Margin by these woordes, Proufes for Priuate Masse: whiche note muste néedes be in the foote and conclusion of al his argumentes. Therefore of these stories here by him reported we [...] must conclude thus: Tertullians wife, and the woman of whom Cyprian speaketh, receiued the Sacrament alone, Ergo, Tertullians wife, and the other woman saide Priuate Masse. Or thus, Serapions boy ministred the Sacrament to his Maister, Ergo, Serapions boy saide Priuate Masse. For if the conclusion be otherwise, wée conclude one thinge for an other. And in déede M. Hardinge may [Page] as certeinly say, This action was a Masse, as he can say, Serapions boy was a Prieste.

M. Hardinge. The .18. Diuision.

Of keeping the Sacrament secretly at home, and how it might be receiued of deuoute persons alone without other companie, I weene none of the auncient. Doctours wrote so plainely, as S. Basil in an Epistle that he wrote to a noble woman called Caesaria, which is extant in Greeke, where he saithe further▪ that this manner began not in his time first, but longe before: his woordes be these, Illud autē in persecutionis temporibus necessitate cogi quempiam, non praesente sacerdote aut ministro communionem propria manu sumere, nequaquam esse graue, superuacaneum est demonstrate, propterea quòd longa consuetudine, & ipso rerum vsu confirmatum est. Omnes enim in Eremis solitariam vitam agentes, vbi non est sacerdos, Communionem domi seruantes, a seipsis Communicant. In Alexandria verò, & in Aegypto, vnusquisque eorum qui sunt de populo, plurimùm habet Communionem in domo sua. Semel enim sacrificium sacerdote consecrante & distribuente, meritò participare, & suscipere, credere oporet. Etenim & in Ecclesia sacerdos dat partem, & accipit eam is qui suscipit, cum omni libertate, & ipsam admouet ori propria manu. Idem igitur est virtute, siue vnam partem accipiat quisquā à sacerdote, siue plures partes simul. As concerninge this, that it is no greeuous offence, for one to be driuen by necessitie in times of persecution to receiue the Communion with his owne hande, no Priest nor Deacon beinge presente, it is a thinge superfluous to declare,The .29. vntruthe, M. Hard. hath corrupted the translation. These vvordes (with them selues alone) are not in S. Basil. for that by longe custome and practice it hath been confirmed and taken place. For al they whiche liue a solitarie life in wildernesse where no Priest is to be had, keepinge the Communion at home, doo Communicate with them selues alone. And in Alexandria, and in Egypte, euery one of the people for the moste parte, hath the Communion at home in his house. For when as the Priest hath once Consecrate and distribute the Hoste, it is reason wee beleeue, that wee ought to be partakers of it, and he that taketh it, receiueth it without al scruple of conscience, and putteth it to his mouthe with his owne hande. And so it is of one vertue, whether anybody take one parte of the Priest, or moe partes togeather. Thus farre S. Basil. In this saieing of Basil, it is to be noted: First that necessitie here hath respecte to 1 the lacke of Priest and Deacon: So as 30The .30. vntruthe. S. Basil saith, The Communicante receiued vvith his ovvne hand euen in the presence of the Priest. in that case the Sacrament might be receiued of a faithful person with his owne hande. And that for the ratifiyng of so dooinge he allegeth continuance of 2 custome, whiche for vs in this pointe of the Sole receiuinge, may in more ample wise be alleged.

Againe, that holy Eremites liuinge in wildernesse aparte from companie, and also the deuoute 3 people of Alexandria and Egypte, receiued the Communion alone in their Celles and houses. Furthermore that the Hoste once consecrated of the Priest is algates to be receiued whether of many 4 togeather, or of one alone, by him it seemeth not to force.

Finally, that whether a man take at the Priestes hande the blessed Sacrament in one piece or mo 5 pieces, and receiue them at conuenient times, when deuotion best serueth: the vertue, effecte, and power thereof is one. By whiche authoritie reseruation is auouched. Doubtlesse where he speaketh so precisely and particularly of sundrie cases touchinge the order of receiuinge, if he had been of M. Iuels opinion that the Sacrament may not be receiued of one without a certaine number of Communicantes togeather, he woulde not so haue passed ouer that mater in silence, muche lesse written so plainely of the contrarie. Now that the Communion thus kepte in wildernesse and in Egypte, places of extreame heate, where wine in smal quantitie as is for that purpose conuenient, can not be longe kepte from sowringe, and chaungeing his nature, was in the forme of Breade onely, and not also of wine: I differre to note it here, bicause it perteineth to the treatise of the nexte article.

The B. of Sarisburie.

This place of S. Basil wée might haue safely passed ouer without preiudice of our cause, as touchinge other thinges impertinent, and not once makinge [Page] mention of the Masse.Receiuing vvith the hande. Yet séeinge it hath pleased M. Hardinge thus to coloure, and to embosse out this aunciente Father, as if he alone of al others spake moste plainely of his side, hauinge notwithstandinge bothe in this very selfe same place, and also in other woordes immediatly before, whiche M. Hardinge thought beste of purpose to dissemble, manifest recorde against Priuate Masse, I may not wel vtterly leaue him in silence.

First the case beinge supposed lawful for the people, bothe men and wemen to take some portion of the Sacrament home with them, and to receiue it alone secretely, and at their pleasures: to make further doubte whether the partie so hauinge it might touche it, and receiue it, with his owne handes, was a very nice question, and méete for a Gentlewoman, as Caesaria was, to demaunde.

And so it séemed also to S. Basil, as may appeare by his answeare. For who so euer hath considered the olde Fathers, shal finde this mater fully debated by the continual practise of the Churche.

S. Cyprian sheweth that in his time the people receiued the holy Mysteries of the Deacons with their handes:Cyprian. Sermo. 1. De Lapsis. and that one that had committed Idolatrie, and afterwarde came to receiue the Communion amongst the faithful, opened his hande, and founde the Sacrament turned into Ashes.

The like manner of receiuinge is recorded also by Tertullian.Tertullian. lib. 2. ad vxorem. Dionysius Byshoppe of Alexandria hath these woordes in an Epistle vnto Sistus the Bishoppe of Rome touchinge the same, speakinge of one that had receiued the Communion in the Churche:Eusebius li. 7. Ca. 9. After he had hearde the thankes geuinge, and had sounded Amen with the reast, and had been at the Table, and had reached foorthe his hande to receiue the holy Foode &c. Reached foorth his hande.

Clemens of Alexandria thus vttereth the manner of the Churche there: When certaine haue diuided the Sacrament,Clemens Alexandrin. Strom. li. 1. as the order is, they suffer euery of the people to take parte of it.

Nouatus the Heretike, when he ministred the Communion to the people, vsed to sweare them by that they had in their handes,Eusebius lib. 6. Ca. 33. that is to say, by the Sacrament, that they woulde no more returne to Cornelius.

S. Augustine writinge against certayne letters of Petilian,Augusti. contra. literas Petiliani, li. 2. ca. 23. Theodoret. li. 5. ca. 18. saithe thus, I speake of him whose Cosse of peace ye receiued at the Ministration, and in whose handes ye layde the Sacrament. I leaue the storie betwéen S. Ambrose and the Emperour Theodosius, and other sundry like authorities to the same purpose.

Yet bicause many haue béen superstitiously ledde, and simply seduced herein by the doctrine of them, that say, O taste not this, O touche not this, whiche are nothinge els (as S. Paule saithe) but commaundementes and doctrines of menne,Ad Coloss. 2. hauinge a shew of wisdome in superstition, and abasing of the minde, I thinke it not amisse to note one special place out of the Councel of Constantinople concerninge the same.Concil. Constantinopol. 6. ca. 101.The woordes of the Councel be these, Wee doo in no wise admitte them, that in steede of their hande make to them selues instrumentes of golde, or of any other mater, for the receiuinge of the holy Communion, as men more regardinge a dead metal, then the Image of God. And if any Prieste receiue suche persons with suche instrumentes vnto the Communion, sit him be Excommunicate, and him likewise that bringeth them.

But if this gentlewomans doubte were not, whether a lay man might safely touche the Sacrament, but onely whether it were lawful for any suche one to minister the same vnto his owne mouthe,Basilius ad Caesariā patritiā. S. Basil saithe it is no question: custome already hath made it good. For saithe he, bothe the Eremites in the wildernesse, and euery of the people in Egypte, and Alexandria, for the more parte haue the Sacrament at home, and eche of them doothe minister it vnto him selfe.

Yea euen in the Churche, after that the Priest hath distributed a portion of the [Page] Sacrament, he that hath receiued it, putteth it to his mouthe with his owne hande without any remorse or doubt of conscience: and whether he receiue one portion of the Priest or moe, the effecte and strength thereof is al one. This is the very meaning of S. Basil: al be it for plainnesse sake reseruing the sense I haue somwhat altered the woordes. But muche I maruel, how M. Hardinge can geather hereof his Priuate Masse.

Touchinge his fiue special notes, if wée graunte them throughly euery one, yet is he nothing the neare his purpose. For his Masse is none of them.

The Eremites Sole receiuynge, as it nothinge hindreth vs that denie not the facte, so it nothing furthereth him, vnlesse he will haue lay men, and wemen to doo so stil.

The reason that S. Basil maketh of custome, and continuance being wel considered is very weake, both for many other good and iust causes, and also for that the same custome as it was neuer vniuersally receiued, so vpon better aduise by order of the Churche it was cleane abolished. For wyse men in Goddes causes haue euermore mistrusted the authoritie of Custome.

The Heretikes in olde time named Aquarij, that in the Holy Ministration vsed water onely, & no Wyne, notwithstanding they manifestly brake Christes Iustitution as our Aduersaries doo now, yet they vphelde their doinges therein by longe Custome.Ad Iubaian. De Haereticis Baptizan. But S. Cyprian being then aliue wrote thus against them: Victi ratione opponunt consuetudinem, quasi consuetudo fit maior veritate &c. Beynge ouercome with reason they defende them selfe by Custome, as though Custome were better then the Truthe. Wee may not prescribe of Custome, but wee muste ouercome with reason.Cyprian: ad Quirmum.Custome without trueth is the mother of erroure.

But be it that bothe the Reason were good, and the Custome that longe sithence hath béen abolished,Cyprian. ad Pompeium contra Epistol. had remained still: Yet is not M. Hardinge hable out of this place precisely, and vndoubtedly to proue his Priuate Masse. For if a man shoulde say, it may possibly be, that these Eremites did not Minister seuerally eche man to him selfe alone,Stephani. but one of them vnto ye reast of the Eremites dwellynge in the wildernesse, as it appeareth diuersely, they had times to méete, and to pray togeather: Or that the householders in Egypte, and Alexandria, Ministred not onely to them selues, but also to their whole seueral families, as it is written of Hippolytus Martyr, that beinge a lay man, he receiued the Communion of Iustinus beynge a Prieste, and bare it home, and Ministred the same to his Wife, his Children, and his Seruauntes: If a man woulde thus say, perhappes M. Hardinge woulde better bethinke him selfe of his Conclusions. This sense may seeme to stande very wel with S. Basiles woordes, notwithstandinge M. Hardinge in his Translation into Englishe hath openly falsified the same. For whereas it is written in the Greeke, and so likewise in the Latine, [...] They receiue of them selues, Whiche may wel be vnderstanded, that one of them receiued of an other for wante of a Prieste, he hath otherwise wreasted it to come to his tune, and hath turned it thus: They doo Communicate with themselues alone: Wherein al be it I wil not greately striue, yet neither this woorde Alone, nor these woordes with them selues, can be founde either in the Gréeke, or in the Latine.

This longe allegation of S. Basiles woordes, with all the furniture thereof, may shortely be geathered into this reason: These Eremites beynge no Priestes receiued alone: Ergo, These Eremites beinge no Priestes saide Priuate Masse.

Further M. Hardinge saithe, This Sole Receiuing was allowed by custome, Ergo, Priuate Masse likewise is lawful by custome.

[Page] This reason goeth rounde against him selfe. For it may be wel replied: This Sole Receiuinge was an abuse, and therefore was abolished by the Churche notwithstandinge custome: Ergo, Priuate Masse likewise is an abuse, and ought to be abolished notwithstanding custome.

Now let vs see, whether these very selfe woordes of S. Basil here alleged by M. Hardinge, make any thinge for the Holy Communion. And what authoritie can be against vs, if M. Hardinges owne authorities, yea, as him selfe vaunteth, The moste manifest and plainest of al his authorities, be founde with vs? For trial hereof wée muste resorte, not into the wildernesse, where as was neither Prieste, nor Deacon, as it is confessed, but vnto the Churches that were in S. Basiles time. So shal wée soone sée, whether the Ministration then vsed were a Communion, or a Priuate Masse.

S. Basil in the same place saithe thus, Wee doo Communicate foure times in the weeke: Basil. ad Caesariam patritiā. vpon the Sunday, Wensday, Friday, and Saturday. If wée may founde any thinge vpon woordes, he saithe, Wee Communicate: he saith not, we say Masse. And thus, saithe S. Basil, wee doo foure times in the weeke. Then had they not the Daily Sacrifice,No Dayly Sacrifice. wherevpon Priuate Masse is grounded. He muche missereckeneth him selfe, that saithe, that thinge is daily doone, whiche is doone but foure times in seuen daies.

Moreouer S. Basil saith, After the Priest hath once Consecrate, and diuided the Sacrifice, wee must thinke that we ought to receiue, [...] and to be partakers of it [...] accordingly. For in the Church the Priest geueth porte, and the Communicant receiueth it with al freedome of conscience, and with his owne hande putteth it to his mouthe. Therfore is the vertue al one, whether it be one portion onely that he receiueth of the Priest, or moe togeather.

Here marke wel, good Reader, how many waies S. Basil ouerthroweth M. Hardinges Masse.

1 S. Basil saith, Wee doo Communicate: M. Hardinge in his Masse dooth not Communicate.

2 S. Basil Diuideth and Distributeth: M. Hardinge diuideth in déede, but distributeth nothinge.

3 In S. Basils Masse, The people receiueth: In M. Hardinges Masse the people receiueth not.

4 In S. Basils Masse Eche man receiueth with his owne hande: In M. Hardinges Masse no man Receiueth, no not with the Priestes hande.

5 In S. Basils Masse the people besides that they receiued presently there, Had portions also deliuered them to receiue at home: In M. Hardinges Masse there is no portion deliuered vnto the people, no not so muche as presently to be receiued in the Churche.

6 In S. Basils Masse Eche man receiueth and eateth for him selfe: In M. Hardinges Masse the whole people eateth by the mouthe of the Priest. O what meaneth M. Hardinge to bringe suche witnesses for his Masse, as doo, so openly witnesse against his Masse? Who may truste him in the darke, that thus dealeth in the light?

M. Hardinge. The .19. Diuision.

It appeareth euidently by witnesse of S. Hierome also that this custome of receiuinge the Communion Priuately at home continued amonge Christian men at Rome not onely in time of persecution, but also afterwarde when the Churche was at reast and peace, so as the case of necessitie can not here serue them for mainteining of their straunge negatiue in this pointe. These be his woordes: Scio Romae hanc esse consuetudinem, In Apolog. aduersus Iouin. Rom. 14. vt fideles semper Christi Corpus accipiant, quod nec reprehendo, nec probo. Vnusquisque enim in suo sensu abundat. Sed ipsorum conscientiam[Page]conuenio, qui eodem die post coitum communicant, & iuxta Persium, noctem flumine purgant. Quare ad Martyres ire non audent? quare non ingrediuntur Ecclesias? An alius in publico, alius in domo Christus est? Quod in ecclesia non licet, nec domi licet. Nihil deo clausum est, & tenebrae quoque lucent apud Deum. Probet se vnusquisque, & sic ad Corpus Christi accedat. I knowe this custome is at Rome that Christian folke receiue the bodie of Christe daylie, whiche I doo neither reproue nor allowe. For euery man hath enough in his owne sense. But I appose their conscience which doo Communicate that same day as they haue donne wedlocke woorke, and as Persius saithe, doo rince nightefilthe with runninge water. VVhy dare not they goe to Martyrs shrynes? why goe not they into the Churches? what, is there one Christe abroade, and an other Christe within the house? what so euer is not lawful in the Churche, neither at home is it lawful. To God nothinge is hidden: ye darkenesse also shineth before God. Let euery one examine himselfe, and so come to the Bodie of Christe. S. Hierome reproueth this in the Romaines, that where as S. Paule ordeined, that for cause of Praier maried folke shoulde at times forbeare their carnal imbracinges, they not withstandinge that, though they had dooynge with their wiues, yet receiued their rightes neuerthelesse daylie. And yet what day they had so donne, they durst not goe to Churches, where Martyrs toumbes were, there to receiue our Lordes Bodie.

For it is to be vnderstanded for better knowlege hereof, that suche as knewe them selues to haue done any vncleannesse were afraide in the olde time to come to Martyrs Sepulchers.Hereof speaketh S. Hierome, ad vigilantium, S. Aug. Epistola 137. and Seuerus Sulpitius in vita. S. Martini dial. 3. cap. 7. For there commonly by miracle suche thinges were be wraied, and many times by open confession of the parties, whether they woulde or no. Erasmus in his scholies vpon this place of S. Hierome saithe thus. Of this place we gather that in the olde time euery one was wonte to receiue the body of Christe at home in his house, that woulde. He saithe further, Idem videtur innuere Paulus, cum ait: an domos non habetis ad manducandum? S. Paule (saithe he) seemeth to meane the same thing where he saithe,Erasmus speaketh of priuate receiuing: but not one vvoorde of Priuate Masse. haue ye not houses to eate in? Thus Erasmus gathereth proofe of Priuate, or as M. Iuel gesteth, single Communion, out of the Scriptures, and he was as wel learned in them as M. Iuel is. Yet herein I leaue Erasmus to his owne defence. By this we may vnderstande that in the auncient times of the Churche, the receiuing of the Communion of one by him selfe alone.S. Hierom reproueth this custome. was wel allowed. And though it was done but by one faithfull personne at once in one place, yet was it called a Communion bothe of S. Basile, and also of S. Hierome, cleane contrary to M. Iuelles sense. It is to be iudged that they kn [...]we the institution of Christe, so wel as he, or any other of these newe Masters, and that their conscience was suche, as if Christes ordenance therein had bene broken, they woulde not haue winked at it, ne with their vngodly silence confirmed suche an vngodly custome. Verely for excuse of this sole receiuinge,Thus he saith, That is not lawful in the Churche, is not lawful at home. necessitie cannot iustly be alleged.

The B. of Sarisburie.

How often wil M. Hardinge allege the olde Doctours against him selfe? Here he bringeth in S. Hierome: and the firste woordes that he coulde finde for his purpose, were these: I knowe the custome at Rome is this, Hieronym. in Apologia aduersus Iouinianum. that the Christian people there receiue the Bodie of Christe euery daie. It séemeth this custome grewe first from Peter, and was planted in Rome. A man may here wel demaunde, when the custome was that the whole people should communicate dayly togeather,VVhere was then the Priuate Masse? where then was the custome of Priuate Masse?

Bisides this, M. Hardinge to proue the custome of the peoples receiuinge at home, hath alleged S. Hierome, that earnestly reproueth that custome, and would not haue them receiue at home. S. Hieromes woordes be these: Why dare they not goe to the temples builte in the remēbrance of Martyrs? Why goe they not to the Church? What, is there one Christe abroade, and an other Christe at home? If the people did wel, why dothe S. Hierome thus reproue them? If they did it, why doothe M. Hardinge thus allowe them?

Here M. Hardinge interlaceth other mater of the office of wedlocke, the woords of Persius the Pagane Poete, and the superstitious Ceremonie of the Heathens, [Page] as I take it, litle perteininge vnto his Masse. Where as the whole people receiued the holy Mysteries euery day, the man and wife remembringe sometimes what they had done betwéene them selues, and thinkinge them selues for the same not to be in so cleane state of life, as the rest were, for y• cause forbare the Churche for the time: and hauinge the Sacrament sent vnto them, receiued it Priuately at home. Unto this superstition S. Hierome him selfe gaue greate occasion, many times bothe writinge and speakinge vnséemely of the state of Mariage: in defence whereof S. Augustine wrote a Booke againste Iouinian intitled De bono Coniugij: and S. Hierome afterwarde was driuen to make his answeare by way of purgation vnto Pammachius for the same. In this errour were diuers of the olde learned Fathers. Tertullian saieth, I allowe not Mariage: for fornication and that stande bothe in one thinge. Tertullian. in exhortatione ad Castitatem. Origen. in Numeros Homil. 23. Origen saithe, No man can offer the continual Sacrifice, that is to say, the Sacrifice of Praier, vnlesse he be a Virgin. S. Hierome saithe, It is good not to touche a woman: Therefore it is il to touche a woman. Upon occasion of whiche errour the people sometimes forbare the Churches where Martyrs were buried.

Wherein M. Hardinges translation swarueth muche from the Original.Hi [...]rony. aduersus Ioum. lib. 1. For in stéede of Churches he hath translated, Martyrs Shrines: as though the bones of holy menne had then bene shrined,M. Hardinge corrupteth S. Hierome. and offeringes made vnto them, as of late yéeres hath bene vsed.

True it is, Almighty God for the testimonie of his Doctrine and Trueth, hath oftentimes wrought great Miracles, euen by the dead Carcasses of his Sain [...]es, in witnesse that they had bene his Messengers, and the Instrumentes of his wil. But as these were good inducementes at the firste to leade the people to the trueth, so afterwarde they became snares, to leade the same people into errour: and that euen in the time of the olde Fathers, aboue eleuen hundred yéeres agoe. S. Augustine saithe,August. de moribus Eccle. & Manich. Ca. 34. I know many woorshippers of Craues and Images, that drinke and quaffe disorderly ouer the deade, and offer meate vnto their Carcasses, and burie them selfe ouer the buried, and make accompte,Idem Confession. lib. 6. ca. 2.that euen their very dronkennes, and glottony is a Religion that pleaseth God. Gelasius saithe, It is reported that with procession they furnishe vp their Churches, builte in the name of deade menne,Celasius Can. 2.and the same, for ought that I can learne, while they were aliue, not altogeather good faithful men. De Conse. dist. 1. placuit. S. Martin on a time came to a Chapel builte in the name of a holy Martyr. But afterwarde he learned by reuelation, that the same Martyr had bene sometime a common théefe,Sulpitius in vita Martini. & for a robberie had bene put to death, and by errour of the people was honoured for a Saincte. Likewise S. Augustine saithe,De opere Monachorum. Ca. 28. Some there be, that carie aboute Martyrs bones to sale: and yet it may wel be doubted, whether euer they were Martyrs or no.

Thus muche briefely and by the way of the Reliques, and Miracles of Martyrs boanes: for that M. Hardinge vpon so smal occasion séemeth to touche them in suche forte, as if he woulde haue them shrined, and set vp againe.

As for the Matrimonie of the Godly,Ad Hebraeos. 3. Chrysostom ad Hebraeos Homil. 7.as S. Paule saithe, it is cleane and honorable in al estates. And therefore S. Chrysostome saithe, Vse thy Mariage with sobrietie, and thou shalt be the chiefe in the kingedome of Heauen. And the same Chrysostome expoundinge these woordes of S. Paule, Mariage is honorable, writeth thus: Here he toucheth the Iewes,Chrysost. ad Hebraeos homil. 8. that recken the Mariage bedde to be vncleane, and that a man risinge frō the same, can not be in cleane life. But o you moste vnkinde, and most insensible Iewes. The thinge is not filthie, that God hath graunted of nature vnto man &c.

Touchinge Erasmus M. Hardinge hath alreadie refused his authoritie, and turned him ouer to his owne defence. Where he saithe, euery man was wonte in olde times to receiue the Sacrament seuerally at home: it would muche better haue sounded of M. Hardinges side, if Erasmus had saide, euery man was wonte then to say Masse seuerally at home. And al be it in that shorte not vpon S. Hierome he séeme to vnderstande [Page] these woordes of S. Paule, (haue ye not houses to eate and drinke in) of the priuate receiuinge of the Sacrament: yet otherwhere writinge of purpose, and good deliberation vpon the same, he saithe S. Paule meante it onely of common meates, and not of the Sacrament.Paraphrasis Erasmi in. 1. Corinth. 11. In his Paraphrase he expoundeth it thus: Hie vnanimitatis Christianae mysterium agitur &c. Here is practised the Mysterie of Christian vnitie, and not prouision made for the belly. For that ought ye to doo in your priuate houses, and not in the publike Congregation. If ye woulde fille your bellies, haue ye not houses, where ye may doo it by your selues alone? And againe, if any man be so greedie of meate, that he can not tarie, let him eate at home. Thus saithe M. Hardinge, Erasmus gathereth the Priuate Masse out of the Scriptures. M. Hardinge is ouer quicke in his Conclusions. He maketh him selfe sure of the Consequent, before he sée the Antecedent. For Erasmus hath not one woorde there neither of Priuate Masse, nor of single Communion. How then can he geate that of Erasmus, that Erasmus him selfe hath not? Neither is this any necessarie forme of reason, Men receiued the Sacrament in their houses: Ergo, they receiued the Sacrament alone. For they might receiue in their seueral houses with their wiues and families altogeather, as it is alreadie proued by the example of Hippolytus Martyr.Hieronym in Apologia aduersus Iouinianū. And S. Hierome saieth, The Sacrament was sent home to the man and wife. Otherwise it might be saide, God commaunded that euery man shoulde eate the Easter Lamme in his house, Ergo, God commaunded that euery man shoulde eate that Lamme alone. How be it I make smal accoumpte of this mater, as nothinge touchinge the Priuate Masse: but onely shewe the féeblenesse of these Conclusions.

Yet saithe M. Hardinge, bothe S. Hierome and S. Basile cal it the Communion, not withstandinge it were priuately receiued: whiche is cleane contrary to M. Iuelles sense. The Cōmunion. 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.No priuate Masse in Rome

M. Hardinge. The .20. Diuision.

Damasus Bishoppe of Rome in S. Hieromes times writeth in libro pontificali, that Milciades Pope and Martyr,A heape of simple gheasses vvithout sense or fauour. 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 materialA Church by M. Hardinges iudgemēt signifieth a priuate house. 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,M. Harding othervvise reporteth these vvoordes, thē he findeth them.vt oblationes consecratae per Ecclesias ex consecratu Episcopi, (propter Haereticos) dirigerentur, Milciades ordeined that consecrated hostes shoulde be sente abroade [Page] 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 1 an other. The firste gheasse is, what Damasus shoulde meane by these woordes, propter Haereticos.

2 The next gheasse is, that this order was taken by Milciades, againste certaine Heretikes, that in the holy Ministration keapte not the Catholike vsage.

3 The thirde gheasse is, that this woorde Ecclesia, muste néedes signifie the people of the parishes, and not the material Churche.

4 The fourthe gheasse is, that the Sacrament was then Consecrate in litle rounde Cakes, as of late hath bene vsed.

5 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.

6 The sirt gheasse is, that first euery husbande receiued ye Sacrament in his house alone: & so the wife: and so ye seruantes: & so likewise ye 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.In libro Concil. impresso Colon. An 1551. 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.M. Hardinge allegeth authorities without sense or reason. 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,M. Hardinge addeth of him selfe biside his Author. 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, Ecclesia, a priuate house. is not a Churche, but a priuate house. I graunte the Gréeke [Page] 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:Eusebius. ll. 7. ca. 26. [...] Dionysius writeth vnto Basilides the Bishop of the diuisions of Pentapolis. Athanasius in Epist. de sententia Dionysii aduersus Arrian. 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.Eusebius Hist li. 5. ca. 26. 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 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,Soueraine Heretikes. 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.Concil. Laodicen. Ca. 14

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.

[Page]

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, 31The .31. vntruthe. Rome is novve become the Mother of fornicatiō. Apocal. 17. where true Religion hath euer bene most exactely obserued, aboue al other places of the worlde, and 32The .32. vntruthe. The faithe of the vvest Churche came not firste from Rome. 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,Epist. proxima post. 51. inter Epist. Leonis. 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:M. Hardinge pretendeth priuate Masse, and concludeth Single Communiō. 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,Nathanael. Lazarus. Saturninus. that Nathanael, whome Christe cōmendeth 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,2. ad Timoth. 4. Epiphanius Contra Alogos. 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 [...]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 [Page] 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,Paulinus in vita Ambros [...] that, not withstandinge S. Ambrose were Bishop in Millaine two and twentie yéeres and more, beinge also so holy a man, as few the like in those daies, yet M. Hardinge can not learne, that euer he saide priuate Masse, but onely when he lay breathlesse in his death bedde.

M. Hardinge. The .23. Diuision.

Nowe that I haue thus proued the single Communion, I vse their owne terme, I desire M. Iuel to reason with me soberly a woorde or twoo. Howe say you sir? Doo you reproue the Masse, or doo you reproue the Priuate Masse? I thinke, what so euer your opinion is herein, your answeare shal be, you allowe not the Priuate Masse. For as touchinge that the oblation of the Bodie and Bloude of Christe done in the Masse, is the Sacrifice of the Churche, and proper to the newe Testament, 33The .33. vntruthe. Christe neuer cōmaū ded, or named any such Sacrifice. commaunded by Christe to be frequented accordinge to his institution: if you denie this, make it so light as you liste: al those authorities whiche you denie vs to haue for proufe of your greate number of articles, wil be founde against you: I meane Doctours, general Councels the most auncient, the examples of the primitiue Churche, the Scriptures: I adde further reason, consent vniuersal and vncontrolled, and tradition.Greate vvoordes vvithout grounde. If you denie this, you must denie al our religion from the Apostles time to this day, and now in the ende of the worlde when iniquitie aboundeth, and charitie waxeth colde, when the Sonne of man cominge shal scarsely finde faithe in the earthe, beginne a newe. And therefore you M Iuel knowinge this wel yenough, what so euer you doo in deede, in woorde, as it appeareth by the litle booke you haue set foorth in printe, you pretende to disallowe, yea most vehemently to improue the Priuate Masse.

The B. of Sarisburie.

Hitherto M. Hardinge hath brought Doctours without Reason: nowe he bringeth Reason without Doctours. And howe say you sir? saithe he, Doo you reproue the Masse? Or doo you reproue Priuate Masse? I trust, he hath not so soone forgotten, wherof he hath discoursed al this while. Neither dothe the mater reast vpon that pointe, what I liste to allowe, or disallowe: but what he can proue, or not proue, by the Scriptures, and by the auncient Councels, and Fathers.

But marke wel, good Christian Reader, and thou shalt sée, how handesomely M. Harding conueieth and shifteth his handes to deceiue thy sighte. Firste he hath hitherto foreborne bothe the name, and also the proufe of Priuate Masse: and onely hath vsed the woordes of Sole Receiuinge, and Single Communion: and so hath taken paines to proue that thinge, that was neuer denied: and that thinge that we denie, and wherein the whole question standeth, he hath leafte vtterly vntouched. Now he demaundeth whether I reproue the Masse, or the Priuate Masse? what meaneth this, that Priuate Masse, and Sole Receiuing, be so sodainely growen in one? Surely M. Hardinge wel knoweth, that the nature of these woordes is not one. Neither who so euer receiueth alone, dothe therefore of necessitie say Priuate Masse. This so sodaine alteringe of termes may bréede suspicion.

That he further interlaceth of the Sacrifice of the Newe Testament, is an other conueyance to blinde thy sight, as vtterly nothinge makinge to this purpose.

[Page] For neither doth the Sacrifice importe Priuate Masse: nor dooth Sole Receiuinge implie the Sacrifice. Yet for shorte aunsweare, we haue that onely Sacrifice of the Newe Testament, that is, the Bodie of Iesus Christ vpon the Crosse▪ that Lambe of God, that hath taken awaye the sinnes of the worlde: The vertue of whiche Sacrifice endureth for euer. To this euerlastinge Sacrifice, the Sacrifice that is imagined in the Masse is méere iniurious.

And where as M. Hardinge saith, If you denie this, you must denie al our Religion from the Apostles time vntil this day, These be but emptie woordes without weigh, and proue nothinge.

In my litle Booke (saith he) I disallowe the Priuate Masse. If he fynde faulte with my Booke for that it is litle, he might consider, it is but a Sermon, and therefore no reason it shoulde be great. Yet is it a great deale longer then eyther Hippolytus Martyr, or the fable of his Amphilochius, of whom, notwithstandinge their shortnesse, he maketh no smal accompte. And where he saithe, I dissallowe Priuate Masse, I disallowe that thinge, that infinite numbers of Godly and learned men haue disallowed, and that M. Hardinge him selfe not longe sithens openly, and earnestly disallowed bothe in Schooles and Pulpittes: vntil he was sodainely perswaded to the contrary, onely by the alteration of the state. Of these twoo woordes, Priuate Masse, I can no better saye, then S. Gregorie sometime saide, of that Antichriste shoulde be called Deus, Lib. 6. Epist. 30. God: Si quantitatem vocis perpendimus, sunt duae syllabae: sin pondus iniquitatis, vniuersa pernicies. If wee weight the quantitie of the woorde, they are but two syllables: but if we wey the weight of the wickednesse, it is an vniuersal destruction.

M. Hardinge. The .24. Diuision.

Vpon this resolution, that the Masse, as it is taken in general, is to be allowed: I enter further in reason with you, and make you this argument. If Priuate Masse, in respecte onely of that it is Priuate after your meaninge, be reproueable, it is for the single Communion, that is to saie, for that the priest receiueth the Sacrament alone: But the single Communion is lawful, yea good and godly: Ergo, the Priuate Masse in this respecte that it is Priuate, is not reproueable, but to be allowed, holden for good and holy, and to be frequented. If you denie the firste proposition or Maior, then muste you shewe for what els you doo reproue Priuate Masse in respecte onely that it is Priuate, then for single Communion. If you shewe any thinge els, then doo you digresse from our purpose, and declare that you reproue the Masse. The Minor you cannot denie, seinge you see, howe sufficiently I haue proued it. And so the Priuate Masse in that respecte onely it is priuate, is to be allowed for good, as the Masse is.

The B. of Sarisburie.

Out of al these former authorities of Tertullians Wife, Monkes in the wildernesse, Laye menne, Wemen, and Boyes, M. Hardinge geathereth this conclusion, whiche as he woulde haue folke thinke, standeth so soundely on euery side, that it cannot possibly be auoided.

The Priuate Masse is single Communion:
Single Communion is lawful:
Ergo, Priuate Masse is lawful.

This Syllogisme vnto the vnskilful may séeme somewhat terrible, as a visard [...] vnto a childe, that can not iudge, what is within it. But M. Hardinge that made it, knoweth it is vaine and woorthe nothinge. And that it may the better appeare, I wil open the errour by an other like.

The Ministration of Priuate Masse is a single Communion:
Single Communion is lawful for a woman:
Ergo, the Ministration of Priuate Masse is lawful for a woman.

[Page] It is al one kinde of argument, of lyke forme, and like termes. And as this is deceiteful, so is the other likewise deceiteful. The errour is in the Seconde Proposition, whiche is called the Minor: and that shall ye soone sée, if you turne the same Minor, and make it an vniuersal, and saye thus in M. Hardinges argument.

Al manner Single Communions be lawful: Or in the other argument, Al manner single Communions are lawful for a woman. So shal ye soone finde out the folie.

Further Medius Terminus, that holdeth and knitteth the argument, muste agrée with the Subiectum and Praedicatum in circumstance of time, of place, of person, of subiecte, and parte of subiecte. With whiche circumstances a thinge may be lawful: and without the same may be vnlawful. For example, It is thought lawful for a woman to Baptize at home: but it is not thought lawful for a woman to baptize in the open Churche: yet is the thinge al one: but the circumstance of place beinge changed, changeth the whole. Againe, it is lawful for a Priest to minister the Sacrament in the forenoone, and in the Church: but it is not lawful for a Prieste to Minister the Sacrament after he hath dined, or in his bedde: Yet was it lawful for S. Ambrose, and others so to receiue the Sacrament. We sée therefore, there is greate mater in alteration of the circumstance.

These thinges perhaps may séeme ouer curious, and therefore I passe them by, dooinge thée neuerthelesse, Gentle Reader, to vnderstande, that without consideration hereof thou mayst be deceiued. Set the heade in his natural place betwéene the shoulders: and there is a man. Set the same heade in the breast or other where out of his place: and there is a Monster.

Now touchinge M. Hardinges Syllogisme, thou mayst see, that the Minor, or Seconde Proposition is not trewe, as they terme it, Simpliciter, and without exception. For the Single Communion was neuer so taken for lawful, but onely in consideration of circumstances, & cases of necessitie. Which cases beinge either remoued, or better examined, the same kinde of Single Communion is no longer thought lawful. Therefore thou mayst thus say to M. Hardinge: How say you sir? Doo you allowe the examples that you haue brought to proue your Masse by? or doo you not allowe them? If you allowe them, why then suffer ye not Wemen to carie home the Sacrament, and to keepe it in Cheastes, and Napkins, as they did of olde? If you allowe them not, bicause they were abuses, why then séeke you to proue your Masse by the same, and so to establishe one abuse by an other? Now let vs looke a litle backe to the note, that M. Harding set out in the Margine for our remembrance, by these woordes (Proufes for Priuate Masse). That it might séeme lawful for a Prieste to say Priuate Masse, he hath brought in examples of Laye men, Wemen, Sicke folke, & Boyes. Alas doeth M. Hardinge thinke, it was the manner in olde times, yt Laye people should say Masse? Or was there no Priest al this while in the world for the space of .600. yéeres, that Wemen and Children muste come foorth to proue these maters? Or was there no difference then betwéene Sole Receiuinge, and Priuate Masse? Or shal we thinke that Wemen and Boyes did then Consecrate the holy Mysteries, or offer vp Christes Bodie: or make Sacrifice for quicke and dead: or applie Christes deathe vnto others? Where is M. Hardinges Logique becomme? where is the sharpenesse of his witte?

But marke,Howe aptely M. Hardinge answeareth to the question. good Christian Reader, howe farre he swarueth from that he hath taken in hande. I demaunde of the open Churche: he answeareth me of Priuate Houses. I demaunde of Priestes: He answeareth me of Wemen, Boyes, and Laye men. I demaunde of the Masse: He answeareth me of that thinge, that him selfe graunteth, is no Masse. I demaunde of the righte Use of the Holy Supper, that ought to stande: he answeareth me of Abuses, that be abolished. I demaunde of the vsage that then was Ordinarie: He answeareth of necessitie, [Page] and cases Extraordinarie. Iudge thou therefore howe wel, and substantially he hath hitherto performed his promisse.

M. Hardinge. The .25. Diuision.

Marie I denie not, but that it were more commendable, and more godly on the Churches parte, if many wel disposed and examined, woulde be partakers of the blessed Sacrament with the Priest. But though the Cleargie be woorthely blamed for negligence herein,The vndeuotion of the people grovveth of the negligēce of the Clergie. through whiche the people may be thought to haue growen to this slackenesse and indeuotion: yet that not withstandinge, this parte of the Catholike Religion remaineth sounde and fautles. For as touchinge the substance of the Masse it selfe, by the single Communion of the Prieste in case of the peoples coldenesse and negligence, it is nothinge impaired. Els if the publike sacrifice of the Churche might not be offered without a number of communicantes receiuinge with the Prieste in one place: then woulde the auncient Fathers in al their writinges some wheare haue complayned of the ceasinge of that, whiche euery where they cal Quotidianum & iuge sacrificium, the dayly and continual sacrifice: of whiche their opinion is, that it ought 34 dayly to be sacrificed,The. 34. vntruthe. The Fathers say not so, but plainely the contrary▪ that the death of our Lorde, and the woorke of our redemption might alwaies be celebrated, and had in memorie, and we thereby shew our selues accordinge to our bounden dutie mindeful and thankeful. But verely the Fathers no where complaine of intermittinge the dayly Sacrifice, but very muche of the slackenesse of the people, for that they came not more often vnto this holy and holsome banket: and yet they neuer compelled them thereto, but exhortinge them to frequent it woorthely, lefte them to their owne conscience.

The B. of S [...]isburie.

The painter yt pourtraid out in colours Medea killinge her owne childe,Concil. Nicen. 2. Actio. 4. by the skil he had in paintinge, made to appeare in her face two contrary affections: for in the one side he expressed extréeme Furie, that bad her kil: and in the other side motherly Loue and Pitie, that bad her not kil. Suche two contrary affections we may here sée in M. Hardinge, bothe painted and set out in one face. For notwithstanding for his credites sake he auaunce his Masse, and deface the holy Communion with al that he is hable:M. Hardinge confesseth, that the Communion is better then his Masse. yet here againe for conscience sake of the other side he confesseth, that the Communion is the better: and so rippeth vp al, that he hath sewed before, and willeth others to assent vnto him, before he can assent vnto him selfe. Goddes name be blessed, that is thus hable to force out his truthe, euen by the mouthes of them, that openly withstande his truthe. But neither should he in such disdaine, and so often cal vs newe Maisters and Ghospellers, for defendinge that him selfe knoweth, and confesseth to be the better: nor after the holy Communion was once restoared, shoulde he haue drawen the people againe to the Priuate Masse: that is, by his owne confession, from the better to the worse.

But saithe M. Hardinge, in case of negligence of the people, if the Prieste receiue alone, the substance of the Masse is not impaired. This difference in termes of Substance, and Accidentes in Christes Institution, is newly founde out, and hath no warrant neither of the Scriptures, nor of the olde Fathers. Howe be it Christes example in dooinge, and commaundement to doo the same, may not be taken for a shewe or Accident, but for the effecte and Substance of his Supper. Doo this saithe Christe,Matth. 26. the same that you haue seene mee doo: Take, Blisse, Breake, Diuide, in my remembrance. Ad populum An [...]iochen. Hom. 61. Whiche woordes S. Chrysostome expoundeth thus: Hoc facite in memoriam beneficij mei, salutis vestrae: Doo this in remembrance of my benefite, and of your Saluation. This is no Accident or light fantasie, that may be leafte at our pleasure, but the very substantial pointe of that Sacrament, whiche we are specially commaunded to continue vntil he come: and for wante whereof S. Paule saithe,1. Corinth. 11. that Supper is not the Lordes Supper.

[Page]Certainely Alexander of Hales,Dayly Sacrifice. and Humbertus, two of M. Hardinges owne Scholastical Doctours,Par. 4. q. 35. m. 2. Solu. 2. are ful againste him in this pointe. Alexander saithe, Consecration is for the Communion: Humbertus contra libel. Nicetae Monachi: Ex Cassandro. therefore of bothe the Communion is the greater.

Humbertus saith, Hoc quoticscunque feceritis, id est, benedixeritis fregeritis, distribueritis, in mei memoriam facietis. Quia quodliber horum trium, si sine reliquis fiat, perfectam memoriam Christi non repraesentat: As often as ye shal this doo, that is to say, as often as ye shal Blisse, Breake, and Distribute, ye shal doo it in my remembrance. For what so euer one thinge of these three thinges be donne without the reste, it representeth not the perfite remembrance of Christe. And thinketh M. Hardinge, that the Sacrifice, whereof neither Christe, nor his Disciples euer spake one woorde, is the Substance of his Supper: and the Mystical Distribution in remembrance of his death, whereof he gaue vs suche a straite commaundement in so manifest, and so plaine woordes, is no parte of the Substance.

The allegation of whiche Sacrifice to this purpose is méere vaine. The olde Fathers neuer complained of ceasinge thereof, bicause they knewe it coulde neuer cease. For, the strength and vertue of Christes Sacrifice resteth in if selfe, and not in any diligence,Hebrae. 7. & 10. or dooinge of ours. Christe beinge a Prieste after the order of Melchisedech, hath offred vp one Sacrifice for al vpon his Crosse: Ful, and p [...]rf [...]t; therefore wée néede none other: One, and euerlastinge: therefore it néedeth no renewinge: By priuilege geuen to him selfe Onely: therefore it can not be wrought by any other.

This Sacrifice notwithstandinge is reuiued, and freashly laide out before our eies in the Ministration of ye holy Mysteries, as it is wel recorded by sundrie of the olde godly Fathers.August. Epist. [...]. ad Bonifaciu [...] S. Augustine saithe, Was not Christe once offred in him selfe? Yet that notwithstandinge, by way of a Sacrament he is offred euery day vnto the people, not at Easter onely, but also euery day: And he saith no vntrueth, that beinge demaunded the question, saithe, Christe is offred. For if Sacramentes had not a certaine likenesse of the thinges, whereof they be Sacramentes, then shoulde they in deede be no Sacramentes. And of this likenesse many times they beare the names of the thinges them selues: as the Sacrament of Christes Bodie by a certaine manner of speache is the Bodie of Christe. Likewise againe he saithe,Augustin. [...]Psalmum. 75. Cùm non obliuiscimur munus Saluatoris, nonne Christus quotidie nobis immolatur? Ex ipsis reliquijs cogitationis, & ex ipsa memoria quotidiè nobis sic immolatur, quasi quotidiè nos innouet: When we forgeat not the gifte of our Sauiour, is not Christe dayly offred vnto vs? Through the remnantes of our cogitation, and by way of our very memorie, Christe is so offred vnto vs euery day, as if he daily ren [...]wed vs. And againe likewise he saithe,Augustin. in Epist. ad Rom. sub finem. Holocaustum Dominicae Passionis eo tempore offert quisque pro peccatis suis, quo eiusdem Passionis fide dedicatur, & Christianorum fidelium nomine baptizarus imbu [...]tur: At that time dothe euery man offer vp the Sacrifice of Christes Passion for his sinnes, when he is indewed with the Faith of Christes Passion, and beinge Baptized, receiueth the name of faithful Christians.

Thus is the Sacrifice of Christes Passion expressed in the holy Ministration: & yet not as M. Hardinge imagineth, by any action there doone by the Priest alone, but by the Communion & Participation of the people, as S. Augustine also otherwhere witnesseth:De Con Dist. 2. ex sentent. Dum frangitur Hostia, & Sanguis in or a fideliū funditur, quid aliud, quàm Dominici Corporis in Cruce immolatio designatur?Prosperi.While the oblation is brokē ▪ and the bloude (that is,Designatur. the Sacrament of the Bloude) is powred into the mouthes of the faithful, what other thinge is there expressed, or signified, but the sacrificinge of the Lordes Bodie vpon the Crosse?

This Sacrifice of Christe on his Crosse, is called the Daily Sacrifice, not for that it muste be renewed euery day, but for that beinge once done, it standeth good for al daies, and for euer. What force then is there in this reason: The Fathers neuer complained of ceasinge of the Daily Sacrifice: Ergo, they had priuate Masse? For [Page] it may be answeared in one woorde, they had the Holy Communion euery Daie, and therefore they complained not. How be it neither is the holy Communion that Dayly Sacrifice it selfe, but a memorie of the same: neither was the Communion then ministred euery Daie. For proufe whereof, I woulde with M. Harding, to marke this Epistle sente from the Councel of Alexandria, in the defence of one Maca [...]ius, who was charged by his enimies, that he had forcibly entred i [...]to the Chur [...]he, and broken the Cuppe of the holy Ministration. They make his defence in this manner:Epistola Synodalis Concil. The place where they say the Cuppe was broken, was no Churche, nor any Prieste at that time neare there about: Alexandrin [...]. and touchinge the daie, it was no Sonnedaie. Seinge then there was no Churche in that place, Communion onely vpon the [...]nneday. nor Ministration of the Sacramentes, nor the day required the same, what manner Cuppe was it then, or when, or where was it broken?

It appeareth plainely by these woordes of the Councel, that they had no Ministration of the Sacramentes at that time in Alexandria, but onely vpon the Sonnedaies. And yet noman euer complained of the ceasinge of the Daily Sacrifice notwithstandinge. For they knew, that the Sacrifice of Christes Deathe is Daily, and for euer, and canne neuer cease.

M. Hardinge. The .26. Diuision.

S. Ambrose witnesseth that the people of the Easte had a custome in his time, to be houseled but once in the yeere.Lib. 6. De Sacra. cap. 4. And he rebuketh harpely suche as folowe them, after this sorte: Si quotidianus est cibus, cur post annum illum sumis▪ quemadmodum Grae [...] in oriente facere consueuerunt? If it be oure daylie meate (saithe he) why takest thou it but once in the yeere, as the Greekes are wonte to doo in the Easte?De verbis Do [...] [...]ecundum Lucam. ho. 28. S. Augustine vttereth the same thinge, almost with the same woordes. And in the seconde booke De sermone Domini in monte, the twelfthe Chapter, expoundinge the fourthe pe [...]tion of our Lordes Praier, Geue vs this daie our dayly Breade, shewinge that this may be taken either for material Breade, either for the Sacrament of our Lordes Bodie, or for Spiritual meate, whiche he alloweth beste: woulde that concerninge the Sacramente of our Lordes Bo [...]ie, they of the Easte shoulde not moue question, how it might be vnderstanded to be their dayly Breade, whiche were not dayly par [...]akers of our Lordes Supper, (35)The. 35. v [...] trueth. For S. Augustine saithe▪ In illis partibus non intelligi [...]ur quotidianus Pani [...]. where as for al that, this Breade is called Daily Breade: There he saithe thus: Vt ergo ill [...] taceant, neque de hac resententiam suam defendant, vel ipsa authoritate Ecclesiae sint contenti, quòd sine scandalo ista faciunt, neque ab eis qui Ecclesiis praesunt, facere prohibentur, neque non obtemperantes condemnantur: Wherefore that they holde their peace, and stande not in defence of their opinion, lette them be contente at leaste way with the authoritie of the Churche, that they doo these thinges without offence thereof taken, neither be forbidden of those that be ouer the Churches, neither be condemned when they disobeye. Here wee see by S. Augustine, that they of the Orient, who so seldome receiued the Sacrament, were holden for al that Christen People by t [...]authoritie of the Churche, none offence thereof was taken, neither were they inhibited of their custome: and though they obeyed not their Spiritual gouernours, mouinge them to receiue more often, yet were they not condemned, nor excommunicated.

The B. of Sarisburie.

M. Hardinge findeth smal force herein,Ambrosius li 6. de Sacram. ca. 4. to prooue that he séeketh for. S. Ambrose rebuketh the slackenesse of some of his people that receiued so seldome, and wisheth them to communicate dayly altogeather. Wherein he quite ouerthroweth the priuate Masse.

As for S. Augustine, I must néedes say, he hath taken wronge, and is il vsed at M. Hardinges hande, as beinge by violence, and perforce made bothe to suppresse that he woulde say, and also to say that he woulde not say: and yet in the ende saithe not one woorde for priuate Masse, but plainely to the contrary. First he woulde haue S. Augustine say,August. De Sermone Domini in mon [...]e lib. 2. M. Hard falsifieth S. Augustines minde. The Sa [...]rament is not the Daily Breade. that the Sa [...]rament of Christes Bodie to them of [Page] the East was their dayly Breade, yea although they daily receiued it not. This mater of it selfe is not weighty. Yet S. Augustine saithe farre otherwise, not in any other of his Bookes, but euen in the selfe same sentence, where hence M. Hardinge had these woordes. For he addeth immediatly, Vnde probatur, non hunc in illis partibus intelligi quotidianum Panem. Nam magni peccati crimine arguerentur, qui ex illo non accipiunt quotidiè. Whereby it appeareth, that they of the East vnderstande not the Sacrament to be their daily Breade. For then were they giltie of greate sinne, that doo not daily receiue it. But touchinge Priuate Masse, he saith thus, euen in the same place, Panis quotidianus po [...]est accipi pro Sacramento Corporis Christi, quod quotidiè accipimus. The daily Breade may be taken for the Sacrament of Christes Body, whiche wee receiue euery day. The Sacrament receiued euery day. S. Augustine saithe, The people then receiued the Sacrament euery day: whereof it foloweth necessarily, that ye Priuate Masse was then saide neuer a day.

But the Grecians custome was, to receiue once onely in the yete: Ergo, the Prieste at other times receiued alone. No, saithe S. Augustine, this custome, or negligence, was not vniuersal emonge al the people of Grecia, but emonge a certaine of them onely.Plurimi. For thus he saithe: Plurimi in orientalibus partibus non quotidiè Communicant.Augustinus. In the Greeke Church some receiued the Communion euery day.Many in the E [...]st partes doo not daily Communicate. Wherein may be wel implied, that some daily did Communicate: Otherwise the exception of many had béene in vaine. And that the rest did daily Communicate, it may plainely appeare by these woordes of S. Augustine in the same place, Vel authoritate Ecclesiae sint contenti, quòd sine scandalo ista faciant. Let them holde them selues cōtent with the authoritie of the Churche, that they may thus doo without offence. These woordes doo necessarily importe, that the rest receiued the Communion, and yet that notwithstandinge were not offended with the negligence of their brethren, that receiued not. For if the negligence had béene general, and the whole people had absteined altogeather, as they doo now in the Churche of Rome, there had béene no cause at al, why one of them in that respecte shoulde be offended with an other.

Now touchinge the mater it selfe, Iesus Christe the Sonne of God, is our daily and euerlastinge foode,German▪ in rer [...] not to be remooued, and renewed after certaine daies, as the shew Breade of the Iewes,Eccl. Theoria. but to stande before the Mercie Seate of God for euer. Our daily Breade (saithe Germanus) is Christe, August. De ver [...] Domini sec. that is, Lucam serm 28. and was before, Ambros. De Sacramen. li 5. c. 4. and continueth for euer. The Sacrament called the Daily Breade. Likewise S. Augustine saithe, Not the Breade that passeth into our body, but the Breade of euerlastinge life, whiche susteineth the substance of the Soule.

A Sacrament of this foode is the Breade, that Christe commaunded to be blessed, broken, and deliuered in his remembrance: whiche also may be called the daily Breade: not for that it is daily receiued, but for that there is no day excepted, but it may be receiued euery day. And that in suche places, where as the Sacrament was not daily receiued of the people, it was not receiued priuately and daily of the Prieste, for continuance of the daily Sacrifice, as M. Hardinge surmiseth, it appeareth wel by sundrie good recordes. And to leaue S.Basil. ad Caesariam. Basil ad Caesariam Patritiam: theConcil. Laodicen. ca. 49. Councel of Laodicea: theCon. Constantinopol. ca. 52. Councel of Constantinople holden in Trullo: and the SynodalConcil. Alexandri. epistola Sy [...]odalis. Epistle sent from the Bishops of the Easte parte in, the defence of Macarius:Augusti. in Ioh. tracta. 26. S. Augustine saithe, Huius rei Sacramentum alicubi quotidiè, alicubi certis internallis dierum, Ambros. in epi. ad Timo. 1. Ca. 4. Concil. Toletan. 4. ca. 9. in Dominico praeparatur, & de Mensa Dominica sumitur. The Sacrament of this thinge is prepared, or consecrate in the Churche, and receiued of the Lordes Table, in some places euery day, in some places vpon certaine daies. Likewise also saithe S. Ambrose, Euery weeke wee must celebrate the oblation, although not euery day vnto strang [...]rs, yet vnto the inhabitantes at least twise in the weeke. S. Augustine saithe, the Sacrament was ministred at certaine daies: S. Ambrose saithe, sometimes twise in the weeke: and not euery day. But what recorde hereof can be plainer, then the Councel of Toledo: The woordes in Englishe be these: There be sundrie Priestes in Spaine, that, touchinge the prayer that the Lorde taught, and commaunded [Page]daily to be saide, The Communion ministred onely vpō the Sonday. saie the same onely vpon the Sonneday, and vpon no day els. Hereof wée may very wel geather, that if the Priestes in Spaine said the Lordes praier onely vpon the Sonneday, for so muche as the Communion is neuer ministred without the Lordes praier, therefore the Priestes in Spaine ministred not the Communion, but onely vpon the Sonneday.

These thinges wel considered, the weakenesse of M. Hardinges gheasses may the better appeare. For where he saithe, Some of the people withdrew themselfe, Ergo, no man did receiue: Or, Many absteined, Ergo, the Priest receiued alone, these reasons be of no value, neither are woorthy of any answeare. For of the same premisses the contrary wil rather folowe. S. Augustine saithe, Many in the East parte absteined. Hereof wée may wel geather: Ergo, Some absteined not. Otherwise he shoulde haue saide, Al absteined, and not some. Then further, Some absteined not: Ergo, some receiued with the Prieste: So did not the Prieste receiue alone: and so hath not M. Hardinge yet founde his Priuate Masse.

M. Hardinge. The .27. Diuision.

S. Chrysostom [...] [...]n. 10. cap. ad Heb. Hom. 17. many times exhortinge his people to prepare themselues to receiue their rightes, at least at Easter, in one place saith thus: what meaneth this? The moste parte of you be partakers of this Sacrifice but once in the yeere, some twise, some oftener. Therefore this that I speake, is to al, not to them onely that be here present, but to those also that liue in wildernesse. For they receiue the Sacrament but once in the yere, and peraduenture but once in two yeres. VVel, what then? whome shal wee receiue? those that come but once, or that come often, or that come seldome? Soothely, wee receiue them that come with a pure and a cleane conscience, with a cleane harte, and to be shorte, with a blamelesse life. They that be su [...]he, let them come alwaies: and they that be not suche, let them not come, not so muche as once. VVhy so? bicause they receiue to them selues iudgement, damnation, and punishement. The auncient doctoures, specially Chrysostome and Augustine, be ful of such sentences.

The B. of Sarisburie.

It is néedelesse to answeare suche places, as make no shew of proufe. Chrysostome, as M. Hardinge wel knoweth, hath neither here, nor els where, either the name, or the sense of Priuate Masse. Onely he exhorteth the people to examine and prepare themselues, and so to come woorthily to the Lordes Supper. Nowe if M. Hardinge thinke he may founde his Masse vpon this place, he may also presume the like of S. Paule, that, where he saide, Probe [...] se ipsum homo▪ Let a man examine him selfe, he meante to erecte Priuate Masse.

M. Hardinge. The .28. Diuision.

Now to this ende I driue these allegations, leauinge out a greate number of the same sense. Although many times the people forbare to come to the Cōmunion, so as many times (36)The .36. vntruthe. M. Hardinge is hable to shevve no suche case. none at al were founde disposed to receiue, yet the holy Fathers, Bishoppes and Priestes, thought not that a cause why they shoulde not daily offer the blessed Sacrifice, and celebrate Masse. VVhiche thinge may sufficiently be prooued, whether M. Iuel that maketh himselfe so sure of the contrary, wil yeelde, and subscribe, accordinge to his promisse, or no. Of the daily Sacrifice, these woordes of Chrysostome be plaine: Quid ergo nos? Nonne per singulos dies offerimus? offerimus quidem, sed ad recordationem facientes mor [...]s eius: & vna est hostia, non multae &c. Then what doo wee? doo wee not offer euery day? Yes verely wee doo so. But wee doo it for recordinge of his death. And it is one hoste, not many. Here I heare M. Iuel say, though against his wil, I graunte the daily Sacrifice, but I stande stil in my negatiue, that it can not be shewed, there was euer any suche Sacrifice celebrated, without a Communion, that is, as they wilhaue it, without some conuenient number to receiue the Sacrament in the same place with the Prieste. For proufe of this, these be suche places as I am perswaded withal. The better learned men, that be of more readinge then I am, haue other, I doubte not.

[Page]

The B. of Sarisburie.

Here M. Hardinge notably betrayeth him selfe, laiynge foorth for a countenaunce a fewe of Chrysostomes woordes, and the same nothing to the mater, hewinge and manglinge them as him listeth best, requiringe also subscription, as vpon sufficient proufe: and yet in the same place, and with one breath, him selfe secretly confessinge the insufficiencie and weaknesse of his proufe.

These woordes of S. Chrysostome,Chrysostom. ad Hebrae. Hom. 17. as they make nothinge for Priuate Masse, so doo they very wel declare, what the Olde Fat [...]s meante by these woordes, Oblation, and Sacrifice in the Holy Ministration. Chrysostome compareth the Sacrifices of the Iewes in the Lawe, with the Sacrifice of Christe in the Gospel.

He saithe, the Sacrifices of the Lawe were many, and vnperfite, and therefore dayly renewed: This of the Gospel, is one, and perfite, and therefore euerlastinge. And resembleth the same vnto a soueraine salue, whiche beinge once layde on the wounde, healeth it vp throughly, and needeth no more laieynge on. He saithe further that we of the Gospell haue a Sa [...]rifice also, and that dayly, but in remembrance of that Sacrifice once made vpon the Crosse. And although we Sacrifice in sundry places, yet, saith he, the Sacrifice is but one, bicause it hath relation vnto that one Sacrifice of Christe. And therefore he addeth: Quomodo vna est hostia, Chrysostom ad Hebrae. Hom. 17. & non multae? Quia semel oblata est, oblata est in sancta sanctorum. Hoc autem Sacrificium exemplar illius est. How is it one oblation, and not many? Bicause it was once offred, it was offred into the holy place: but this Sacrifice (meanynge the Ministration of the Sacrament) is an example of that. And what he meaneth by this woord Exemplar, Exemplar. he sheweth a fewe lynes before: Quae formam tantùm alicuius habent, Exemplar ostendunt, non autem virtu [...]em. S [...]cut in Imaginibus exemplar hominis habet imago, non etiam virtutem. The thinges that beare onely a likenes, shewe the samplar of some other thinge, but not the power of the same: as an Image sheweth the patterne of a man, but not the power of a man. Hereof S. Chrysostome concludeth thus: The thinge that wee doo, is doone in remembr [...]unce of that thinge that was done before. For Christe saide, doo this in my remembrance. Hereby it appeareth in what sense the olde Fathers vsed these woordes, Oblation and Sacrifice.

But what dooth al this f [...]rther M. Hardinges Priuate Masse? Or if it further it not, what dooth it here? It is but a faynte Conclusion to saye,

Chrysostome had the daily Sacrifice,
Ergo Chrysostome had Priuate Masse.

Soothely (good reader) if it had lyked M. Hardinge to haue geuen thée leaue to reade the n [...]te lynes folowinge in Chrysostome,M. Hardinge nippeth Chrysostomes woordes. thou mightest easily haue seene the whole order of the holy Ministration in his time. For thus he saithe vnto the people, Per singulos dies intras in Ecclesiam, Thou commest daily to the Churche.

Whereby wée sée, the Priest was not in the Churche alone. Then touchinge the receiuinge, he saith,Vocat sanctos. The Deacon at that houre calleth the holy, and by that voice, as it were beholdeth the peoples spottes. For like as in a flocke, where as be many sounde sheepe, and many infected, the one must needes be sundred from ye other: euen so f [...]reth [...]t in the Church. For some are sounde,Sancta sanctis.and some are sicke. And by that voice the Deacon d [...]uideth these from them. For that voyce of his fallinge into our eares, as it were a hande, remoueth and shutteth foorthe some, and other some it taketh in, and presenteth them to the Congregation. I sende thée not vnto other places of Chrysostome, which be both many moe, and farre plainer then this, but onely vnto this same place, out of which M. Hardinge hath piked as muche as he thought good.

Chrysostome saithe, The people resorted dayly to the Churche: The Deacon sundred them with his voice, the sounde from the sicke: the one porte to receiue, the other to absteine: the one parte he shut out at the time of the Holy Communion: the other he brough [...] [Page] in,Epistles Decretal. and presented to the Congregation. This was the ordinarie practise of the Churche in Chrysostomes time: where wée sée plainely by his owne reporte, that he receiued not alone.

Yet saith M. Hardinge, For proufe of this, these folowinge, be suche places as I am perswaded with al. By this colde conclusion, he cutteth of credite from al that he hath hitherto saide, as not makinge shewe sufficient to winne his purpose, and so condemneth his note made in the Margin, whiche was Proufes for Priuate Masse: and laieth al the burthen of his groundes, vpon these other gheasses that hereafter folowe. Uerely hitherto, for any thinge that may appeare by his Booke, notwithstandinge his longe time, his muche readinge, and greate conference with al his felowes, he hath not yet founde either the name of Priuate Masse, in any olde Catholique writer, or the Sole Receiuing of the Priest. If he wil haue the world to beléeue him and subscribe, he must leaue his gheasses, and bring some sounde and substantial proufes.

M. Hardinge. The .29. Diuision.

Soter Bishop of Rome aboute the yere of our Lorde. 170. who suffered Martyrdome vnder Antoninus Verus the Emperour, for order of celebratinge the Masse, made this statute or decree: Vt nullus Presbyterorum solennia celebrare praesumat, De Conse. dist. 1 [...]an. Hoc quo (que) statutum. nisi duobus praesentibus, sibi (que) respondentibus, & ipse tertius habeatur, quia cum pluraliter ab eo dicitur, Dominus Vobiscum, & illud in secretis, Orate prome: apertissimè conuenit, vt ipsius respondeatur saluta [...]ioni. This hath beene ordeined that no Priest presume to celebrate the solemnitie of the Masse, excepte there be twoo present, and answeare him, so as he him selfe be the thirde. For where as he saith, (as by way of speakinge to many) Our Lorde be vvith you, and likewise in the Secretes Pray you for me: It seemeth euidently conuenient, that aunsweare be made to his salutation accordingly. whiche auncient decree requireth not that al people of necessitie be present, 37The .37. v [...]truthe. For al, that [...]present, vvere vvill [...] either to Cōmunicate, or to departe. A bare collection. muche lesse, that al so often times should Communicate Sacramentally, whiche thinge it requireth neither of those twoo that ought to be present. If of the bare woordes of this Decree a sufficient argument may not be made for our purpose, inducinge of the affirmation of that one thinge there specified, the denial of that other thinge wee speake of, whiche manner of argument is commonly vsed of our aduersaries: then more weight may be put vnto it in this case: for that where as the receiuinge of Christes Body is a farre greater mater, then to answeare the Priest at Masse, if that holy Bishop and Martyr, had thought it so necessarie as that the Masse might not be doone without it: Doubtlesse of very reason and conuenience, he woulde, and shoulde haue specially spoken of that, rather then of the other. But for that he thought otherwise, he required onely of necessitie, the presence of twoo for the purpose aboue mentioned.

The B. of Sarisburie.

Some say, this Decree was made by Pope Anacletus: some others say, by Soter: and so they séeme not to be yet throughly resolued vpon the Authour.Polydorus de inuētoribus rerū. But if wée had not good cause to doubte of the authoritie of these Decrees, and Epistles Decretal, wée woulde the lesse doubt of their doctrine. It was euermore the Commō practise of deceiuers, to blase their dooinges by the names of such, as thei knew to be in estimation in the worlde. For to passe by Homer, Hefiod, Cicero, Plautus, and suche others counted learned and famous amonge the Heathens, in whose names many counterseite bookes were set abroade, S. Paule him selfe willeth the Thessaloniens not to suffer them selues to be drawen from their faithe,2. Thessalon. 2. Neither by spirite, nor by talke, nor by letter as sent from him. By whiche laste woordes he signifieth, that letters sometime were falsified, and set abroade in his name. So were there geuen out Gospels in the name of Peter, Thomas, and other the Apostles: and other maters of smal weight in the names of Augustine, Hierome, Ambrose, [Page] Cyprian, and other like. This was vnto some a common pastime: and many godly Fathers complaine muche of it.

Wherefore wée ought the lesse to maruel if the like haue happened vnto Anacletus, Euaristus, Soter, and suche others, as folowed immediatly in Rome after the Apostles time.

Gratian sheweth that the Decretal Epistles haue béene doubted of amonge the learned:Distin. 19. And Doctor Smithe, although his authoritie be not greate, declared openly at Paules Crosse,De Epistolis. that they can not possibly be theirs, whose names they beare.Anno secundo Edwardi Sexti. And to vtter some reasons shortely for proufe thereof, These Decretal Epistles manifestly depraue, and abuse the Scriptures, as it may soone appeare vnto the godly Reader vpon the sight: They mainteine nothinge so muche, as the state and kingedome of the Pope: and yet was there no such state erected in many hundred yeres after the Apostles time: they publishe a multitude of vaine and superstitious Ceremonies, & other like fantasies, farre vnlike the Apostles doctrine: They proclaime suche thinges, as M. Hardinge knoweth to be open, and knowen lies.

Anacletus that was next after Peter,Distin. 97. willeth and straitly commaundeth, that al Bishops once in the yere,Iuxta sanctorū. doo visite the entrie of S. Peters Churche in Rome, whiche they cal Limina Petri. Yet was there then no Churche yet builte there in ye name of Peter.In Decretal. For Pope Cornelius saith (as he is alleged) that he first tooke vp S.Cornelij. Peters body, and buried the same in Appolloes Churche in Rome, at the leaste one hundred and fortie yeres after that Anacletus was dead. Pope Antherus maketh mention of Eusebius Alexandrinus, and Felix, whiche liued a longe time after him, and therefore was it not possible for him to know them. Fabianus writeth of the cominge of Nouatus into Italy:Cypria. li. 1. cp. 3. And yet it is cleare by S. Cyprian, and by Eusebius,Eusebius, lib. 6. ca. 43. that Nouatus came first into Italy in the time of Cornelius whiche was next after him. And to leaue a number of other coniectures, which may be hereafter more aptly touched some otherwhere, neither S. Hierome, nor Gennadius, intreatinge of the Ecclesiastical writers, nor Damasus writinge purposely of the liues of the Bishoppes of Rome before him, euer made any mention, either of suche Epistles, or of any suche Decrees: whiche they woulde not haue dissembled, if there had béen any suche extant or knowen in their time. Thus haue I briefely geuen a tast of these Decretal authorities, that the reader may the better vnderstande, of what credite they ought to be.

Now touchinge the mater, that by this Decrée of Soter Bishop of Rome, it should then be lawful for the Priest there to say Masse, hauing onely twoo others in his companie, the state, & storie of the time considered, it séemeth very vnlikely. 1 For bothe S. Augustine,Augustin epist. 118. and Ianuarium. and S. Hierome, who liued twoo hundred and fiftie yeres after Soter, haue recorded, that the people of Rome euen in their time, vsed to receiue the Communion togeather euery day: which practise can hardly stande with 2 that is here imagined.Augustin. in Iohā. tracta. 26. Hieronym. in Apologia aduersus Iouinianum. The woordes also them selfe, implie a manifest contrarietie. For this woorde Solennia, whiche here is vsed, séemeth to importe a solemne companie, or resorte of the people. And yet this Soter requiring to this action onely the companie of thrée persons, neuerthelesse calleth it Missarum Solennia.

3 As touchinge the causes mentioned in this Decrée, whiche are that the Priest may séeme conueniently and aptely to say in the plural number, The Lorde be with you, and, Brethren pray you for me, It may wel be doubted, whether Dominus vobiscū, or Orate pro me Fratres, were any parte of the Liturgie of Rome in Soters time. For Damasus,Damasus in Epist. ad Hieronymum. whiche was Bishop of Rome twoo hundred and fiftie yeres after that, writeth vnto S. Hierome, that thinges were doone with suche simplicitie in the Churche of Rome in his time, that vpon the Sonneday there was nothinge [Page] els but some Epistle of the Apostle, or some Chapter of the Gospel, read openly vnto the people: which whether he meante of the holy Ministration or no, I leaue further to be considered.

Further this same Soter requireth, that bothe these twoo, and as many others 4 as be present, make answeare vnto the Priest: wherin is included bothe nearenesse of place for the people to stande in, and to heare, and also a common knowen tongue: whiche bothe are contrarie to M. Hardinges Masse.

Moreouer touchinge these twoo,De Conse. dist. 1. whose presence is required, question is mooued 5 by the Canonistes,Hoc quo (que). In glosa. whether they ought to be twoo Clerkes, or twoo lay men: or one Clerke, and one lay man: or one man, and one woman. The Resolution whereof is, that they must be twoo Clerkes.

How be it,Summa Ang [...]li Missa. 38. the mater is otherwise determined: that if the Masse be publique,6 there must néedes be twoo at the lea [...]t: but if it be a Priuate Masse, that then one is sufficient.

Gerson likewise saithe,Gerson contra [...] Floretum li. 4. that the Priest may wel say, Dominus vobiscum, although 7 there be but one presente at his Masse. For it may be presumed, saith he, that the Priest speaketh not onely vnto that one, but also vnto the whole Church. Thus w [...]e sée notwithstandinge Soters determination, the number of twoo for a shifte may wel be abridged.

Pope Innocentius hath yet an other featche to healpe the mater.Innocen. li. 2. ca 20. De offi. Miss. He saithe,8 Though there be but one there, yet may y• Priest neuerthelesse say, Dominus vobiscum: bicause it may be thought, there be Angels there to supplie mens roomes.

Againe, that there were any suche secres [...]es in the Masse in the time of Soter,9 it were very harde for M. Hardinge to prooue. For then euery péece of the Masse was spoken alowde, that the people might heare it, & saye, Amen. And in déede to saye vnto the people, Pray for mee Brethren and Sisters, as it is now vsed in the Masse, vnlesse the people may heare and vnderstande the same, it is a mockerie. And yet Durandus saithe,Durandus li. 4. Sacerdos ante secre [...]ellam voluens se ad populum dicturus, Orate fra [...]res &c. debet dicere, Dominus vobiscum sub silentio. The Priest before the litle secreate turninge him selfe to the people to saye, Brethren pray for mee, must saye, The Lorde be with you, vnder silence.

Now saithe M. Hardinge, Soters decree is not that these twoo shoulde Communicate with the Priest, but onely requireth their presence: Ergo, It is likely the Priest receiued alone: whiche is an argument muche vsed amonge our aduersaries. But what if these twoo wil not come, neither to Communicate, nor to be present at al? Uerely by M. Harding [...]s minde the Priest [...] deuotion ought not to stay for want of companie. For these be his very woordes a litle before: wel, none commeth: This is not a sufficient cause, why the faithful and godly Priest enflamed with the loue of God, Pagin. 12. feelinge him selfe hungrie and thirsty after the heauenly foode and drinke, should be kepte from it, &c. This is a cause sufficient, saith Soter: it is no sufficient cause saithe M. Hardinge. The iudgement hereof I referre vnto the Reader.

Touchinge the force of the argument, wherewith he chargeth vs by the name of his aduersaries, I trust there doothe already appeare, some difference betwéen our proufes, and his gheasses. But the argument that he meaneth, and not very plainely vttereth, is called in the Schooles, Argumentum ab authoritate negatiu [...]: which is thought to be good, when so euer proufe is taken of Gods woorde: and is vsed not onely by vs, but also by S. Paule, & by many of the Catholique Fathers.

S. Paule saithe,Ad [...]alatas. 3. God saide not vnto Abraham, in thy seedes al nations shalbe blessed, but in thy seede, whiche is Christe. And thereof he thought he made a good argument.

Likewise saithe Origen,Orig. in Leuit. Homi. 5. The Breade whiche the Lorde g [...]ue vnto his Disciples, saieinge vnto them, Take and Eate, he differred not, nor commaunded to be reserued vntil the[Page]nexte daie. Suche argumentes Origen, and other learned Fathers thought to stande for good, what so euer misselykinge M. Hardinge hath founde i [...] them. This kinde of proufe is thought to holde in Goddes Commaundementes, for that they be ful and perfite, and God hath specially charged vs, that we shoulde neither put to them, nor take fro them: and therefore it séemeth good vnto them, that haue learned of Christe,Matthae. 23. Vnus est magister vester Christus, Christe onely is your Maister: and haue heard the voice of God the Father from heauen,Matthae. 17. Ipsum audite, Geue eare vnto him. But vnto them that adde to the woorde of God, what them listeth, and make Goddes wil subiecte vnto their wil,Matthae. 15. and breake Goddes Commaundements for their owne traditions sake, vnto them it séemeth not good. To conclude, if this manner of reasoninge be good, why dooth M. Hardinge reproue it? If it be naught, why dooth he vse it, and that euen in the same place, where he doothe reproue it?

But (saith M. Hardinge) Soter requireth onely the praesence of two, and these two were not commaunded to Communicate: Ergo, the priest did receiue alone: and so there was vndoubtedly Priuate Masse. But marke wel a litle (good Reader.) If these two were bounde to Communicate with ye priest, then notwithstanding this Decrée, M. Hardinge hath not yet founde his priuate Masse. Then consider this Decrée written in the name of Pope Calixtus: Peracta Consecratione,De Con. dist. 2. Peracta.omnes Communicent, qui noluerint Ecclesiasticis carere liminibus. Sic enim & Apostoli statuerūt, & Sancta Romana tenet Ecclesia. The Consecration beinge doone,De Con. dist. 1.set al Communicate, onlesse they wil be remoued from the Churche.Episcopus Deo.For so the Apostles appointed, and so holdeth the holy Churche of Rome. By this Decrée these two were bounde, either to Communicate with ye 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,De Con. dist 1. Hoc quoque. I [...] Glosa. 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,De Con. dist. 1. [...]piscopus Deo.Subdeacons, and other Ministers, bisides the common multitude of the laye people. And likewise with an other Decrée of the same Soter,De Con. dist. 1. Vt illud. 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:Canon. Apost. If any Bishop or Priest,Can. 9.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 [...]oken or inklinge of the Priuate Masse.

[Page]

M. Hardinge. The .30. Diuision.

In a Councel holden at Agatha a Citie of fraunce then called Gallia, Ex Con. Agath. can. 31. M [...]sas di [...] Dominico saecularibus totas audire, special [...] ordine praecipimus: ita vt ante benedictionem sacerdotis egredi populu [...] non praesumat: quod si fecerint, ab Episcopo publicè cōfundantur. aboute the time of Chrysostome, an olde Decree of Fabianus Bishop of Rome and Martyr,De Con. dist. 1. cum ad celebrā das Missas. 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.Priuate Masse proued by like lyhoode.

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,M. Harding allegeth Councels that cannot be founde. 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 stéed [...]. 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 na [...]ali Domini, Paschate, & Pen [...]ecoste non Communicant, Catholici non credantur, ne [...] inter Catholicos habeantur.De Con. dist. 2. Sa [...]cularis.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 plain [...]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:Inter Decret [...] Fab [...]ani, ca. 7. Dercernimus vt in omnibus Dominicis diebus altaris oblatio ab omnibus viris, & mulieribus fiat, tam Panis, quàm 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.Bernard. in Sermone in Die purific [...]. Therefore S. Bernarde saith, Non solus Sacerdo [...] 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,Con. Agathen. noted purposely in the Margine. The Italians this day séeme to speake farre better.Can. 31. For of them that heare Masse, and vnderstande not, what [Page] they heare, they say, Videre Missas, To heare Masse. That is, not to heare, but to sée Masse.

And for so muche as M. Hardinge séemeth to delite him selfe with this kinde of speache,To heare Masse. To heare Masse, To the entente he may make some simple body beléeue, that the people hearinge that they vnderstande not, are neuerthelesse wel and deuoutly occupied, and therein followe the order of the Primitiue Churche, I wil also demaunde of him,Hearinge. what learned Doctour or Auncient Father euer tooke, Hearing, in that sense. Surely Christe in the godly, ioyneth hearinge and vnderstandinge bothe togeather. Thus he saith,Matth. 15. Audite, & intelligite: Heare ye, and vnderstande ye. And the wise man saithe,Ecclesi. 6. If thou geue thine eare, thou shalt receiue knowledge. And God himselfe in the Deuteronomie saith,Deuterono. 31. Thou shalt reade the woordes of this Law, in the presence of al the people of Israel &c. That they hearinge may learne, and feare the Lorde your God, and may keepe and fulfil al the woordes of this law. And in the booke of Kinges it is written thus,4 Reg. ca. 18. Loquere nobis Syriac [...]: nam audimus. Speake to vs in the Syrian tongue: For wee heare it. That is to say, For wee vnderstande it. And to that vse hath God endewed vs with the sense of hearing, that thereby wée might learne, and atteine knowledge. And therefore Aristotle calleth hearinge, the sense of vnderstanding.

For hearing voide of al manner vnderstanding is no hearing.Cicero in Tusculanis quaest. Cicero saithe, In illis linguis quas non intelligimus, quae sunt innumerab [...]les, surdi profectò sumus: In the tongues that wee vnderstande not, which are innumerable, wee are doubtlesse deafe, and heare nothing. By this it appeareth, yt the simple people hearing Masse in a straunge language,De authoritate & consen. tuto. & Cur. Non multum. is deafe,Deverbor. & rer. significat. & heareth no Masse at al. The Emperour Iustinian saith, Nō multū interest, vt [...]um abfuerit tutor, cum negotiū contraheretur an praesens ignorauerit, quale esset quod contrahebatur. There is no greate difference, whether the Tutour were absente, when the bargaine was made (in the behoufe of his Pupil) or being present vnderstoode not ye manner of the bargaine. Likewise also in an other place he saithe, Coram Titio aliquid facere iussus, non videtur praesente eo fecisse, nisi is intelligat. He that is cōmaunded to doo a thing in the presence of Titius, seemeth not to doo it in his presence, onlesse he vnderstande it. Upon the whiche woordes Alciat writeth thus,Andr. Al [...]iatus [...] Quid opus erat eius praesentiam adhibere, qui quod agatur, non intelligat? Siquidem aiebat Epicharmus philosophus, Mentē esse, quae videt, non oculos. Qui igitur animo non adest, abesse videtur. what n [...]edeth his presence, that vnderstandeth not, what is done? For the Philosopher Epicharmus saith, It is the minde that seeth, and not the eies. Therfore he that is not present with his minde (to vnderstande what is doone) may be taken for absent.

I haue alleged these authorities rather then other, for yt in them wée may see the very light and sense of Nature. How then can M. Harding thinke, he may steale away inuisible vnder the cloke of these woordes, of hearinge Masse? Uerely in the sauour & iudgement of common reason, it is as straūge, & as fonde a speache to say, I wil heare Masse, As it is to say, I wil see the Sermon. To heare Masse. For what is there in the Masse, that the vnlearned can heare?To see the Sermon. The oblation, that they imagin, is an outwarde action, or dooinge, and therfore is to be séen, & not to be hearde: The Consecration, as they vse it, is spoken in silence, & may not in any wise be hearde: Their Communion is none at al, and therefore cannot be hearde. These be the three substantial partes,Folio. 12. b. wherof as M. Harding saith, the whole Masse consisteth. How then can he say, The vnlearned man heareth Masse, that heareth not one parte of the Masse?

If by this woorde, Masse, he vnderstande the praiers that be saide in the Masse, the vnlearned vnderstandeth them not,Chrysost. in. 1. and therefore heareth them not. Chrysostome speakinge of him,Corin. Hom. 3 [...]. that heareth the praiers in a straunge vnknowen tongue, saithe thus: T [...] rectè oras: Spiri [...]u, scilicet, concitatus sonas: sed ille nec audiens, nec intelligens ea, quae dicis, paruam ex ea re vtilitatem capit. Thou praiest wel: for thou soundest out woordes beinge moued [...]y the Spirite: but the vnlearned, neither hearinge nor vnderstandinge, what thou sayste, hath thereby but smal profite.

Likewise saith S. Paule [...] Qui loquitur lingua, non hominibus loquitur, sed Deo: Nullus[Page]enim audit.1. Cor. 14.He that speaketh with tongue, speaketh not vnto men, but vnto God: For no man heareth him. M. Hardinge saith, The vnlearned heareth the Masse, and other prayers, ye although he vnderstande not one woorde, that is spoken: But S. Paule, and S. Chrysostome saye, The vnlearned heareth not, bicause he vnderstandeth not. [...]sai. 9. God saithe vnto the wicked, and not vnto the Godly: Ye shal heare with your eares,Matthae. 13.and shal not vnderstande.

Now let vs sée what M. Hardinge geathereth out of these two Councels. Then of like (saithe he) specially in smal townes, and villages, they had Masse without the Communion of many togeather. Of like, Of like. was neuer good argument in any Schooles.

Thou séest (Good Reader) the best that here canne be had, is but a gheasse, and as it shal afterwarde appeare, a very simple, and a blinde gheasse. It is a woonder to see so great a mater,Innoce. 3. in prologode officio Missae. and so single proufes. You haue taught the people, that in your Masse Christe him selfe is Presently,Durandus li. 4. and Really Sacrificed for the sinnes of the worlde:Rupertus de Missa. that al that euer he did, or suffred for our sakes, is liuely expressed in the same: and that al Kinges, Princes, and other estates must needes stoope vnto it. And yet was the same for the space of sixe hundred yeeres, to be founde onely in poore Townes and Uillages, and that onely by gheasse, and blinde coniecture, and none otherwise? Or coulde it neuer al that while once entre into any Citie, or good Towne? And beynge so good a thinge, can no man tel vs, who published it, and saide it firste?

But what if the very woordes of these Councels, wherevpon M. Hardinge hath founded his Masse, make manifest proufe against his Masse? The woordes be these: Al Secular Christian folke, be bounde to receiue the Communion at the least thrise in the yere. This Relaxation or Priuilege is graunted onely vnto the Secular Christians. Whereof it foloweth necessarily, yt al Ecclesiastical persons, as Priestes, Deacons, Clerkes, & others what so euer of ye sorte were not excepted, but stoode stil bounde to receiue orderly, as thei had doone before: and yt was at al times when so euer there was any Ministration. And so by the plaine woordes of these Councels the priest receiued not alone: neither hath M. Hardinge yet founde out his Priuate Masse.

But that the whole mater may the better appeare, not by gheasse, or ayme, but by the very Ecclesiastical order of that age, we must vnderstande, that these and suche other lyke Decrees were made, not for the greattest parte of the people, that in those daies vsed to Communicate in al their assemblies, but for a fewe, that were negligent, and haled backe. For otherwise the general order dooth wel appeare, by al the Ecclesiastical recordes of that time.

And whereas M. Harding hath taken exception of smal townes and villages, which he gheasseth had then the Priuate Masse, it was decreed and straitely ordred in a Councel holden at Gerunda in Spaine,Con. [...]erunden. Ca. 1. that al litle Churches in the Countrie should confourme them selues vnto the greate Cathedral Churches that were in Cities, and Townes, as wel for order of the communion, as also for Singinge, and other Ministration.De Conse. dist. 2. Institutio Missarum. But by M. Hardinges owne graunte there was no Priuate Masse then in Cathedral Churches: It followeth therefore necessarily (this Councel of Gerunda standing in force) that there was no Priuate Masse then in Townes or Uillages.

And that the people did then commonly receiue the Sacrament euery Sonneday, Concil. it appearet [...] by most certaine, and vndoubted proufes. The Councel holden at Matiscona in Italie hath this Canon:Matisconen. 2. ca. 4. Decre [...]imus vt omnibus Dominicis diebus al [...]aris oblatio ab omnibus viris, & mulieribus offeratur. Wee haue decreed, that euery Sonday the Oblation of the Aultar be offred of al bothe men and wemen. Likewise the Councel holden at Antisiodorum.Concil. Antisiodoren. Can. 42.Decernimus, vt vnaquaé (que) mulier quando Communicat, Dominicalem suum habeat. Quod si non habuerit, vsque in alium diē Dominicū, non Communicet.[Page]Wee decree that euery woman,Missa signifieth the [...]ommunion.when she dooth Communicate, haue her Dominical: if she haue it not, let her not Communicate vntil the next Sonneday. Likewise Carolus Magnus a longe while after, Emonge other his [...]cclesiastical lawes writeth thus: Vt populi oblationes sacerdotibus in Ecclesia offerant, & in die Dominico Communicent. Ex Cassandro. That the people offer their Oblations vnto the Priestes in the Churche, and receiue the Communion vpon the Sonneday.Libr. 6. Cap. 162 By these Councels and Decrees, it appeareth plainely without Gheasse or Glose, that the people vsed commonly in al that time, and longe after, to Communicate the holy Mysteries euery Sonneday. Therefore M. Hardinge must yet séeke further for his Priuate Masse.

M. Hardinge. The .31. Diuision.

In that Councel of Agatha wee finde a Decree, made by the Fathers assembled there, whereof 38The [...]38. vntruth. There appeareth no such thing: but rather the cōtrary. it appeareth, that Priestes oftentimes saide Masse without others receiuing with them.Ca. 21. And this much it is in Englishe. If any man wil haue an Oratorie or Chapel abroade in the countrie, biside the parishe Churches, in whiche lawful and ordinarie assemblie is: for the rest of the Holy daies, that he haue Masses there, in consideration of weerinesse of the householde, with iust ordinance wee doo permit. But at Easter, Christes birthe, Epiphanie, the Ascension of our Lorde, Witsonneday, and the Natiuitie of S. Iohn Baptist, and if there be any other special feastes: let them not keepe their Masses, but in the Cities and Parishes. And as for the Clerkes if any wil doo, or haue their Masses, at the aforesaide feastes in Chapels, onlesse the Bishop so commaunde or permit, let them be thrust out from Communion. By this Decree wee learne, that then Masses were commonly saide in Priuate Chapels at home, at suche times, as the people were not accustomed to be houseled. For when by commaundement and common order they receiued their rightes, as in the afore named feastes: then were the Priestes prohibited to saye Masses in Priuate Oratories or Chapels without the Parishe Churches. And hereof wee may plainely vnderstande, that in suche places Priestes customably saide Masses of their owne and of the householders deuotion, when none of the householde were disposed to receiue with them. The like Decree is to be founde, Concilij Aruernensis. cap. 14. Concil. Constantinopol. generalis in Trullo. ca. 31.

The B. of Sarisburie.

This obiection beinge al one with the former, may the sooner be discharged by the former answeare.

Notwithstandinge here wée may learne by the way, that the olde Fathers when they vse this woorde▪ Missa, meane not thereby a Priuate Masse, as M. Hardinge woulde faine haue it taken, but a Communion. These be the woordes:Missa vsed for the Communion. At Easter, Christemas, Epiphanie, the Ascension of our Lorde, Witsonneday, and at the Natiuitie of S. Iohn the Baptist, let them holde their Masses, Teneant Missas, in Cities or Parishes. Now it is knowen and confessed by M. Hardinge, that in greate Parishes, and Cities, at their Solemne Feastes they vsed to haue general Communions for al the whole people, and no Priuate Masse.

Notwithstanding for auoidinge of errour, it is also further to be marked, that this same woorde, Missa, Missa vsed for any assemblie of the people. in the olde writers, sometime signifieth no Masse at al, neither Priuate nor Common: but onely a resorte and méeting of the people togeather in place and time of Praier, as it may sundrie waies appeare, and namely by olde Translations out of the Gréeke into Latin touchinge the same. For that the Gréeke Writer vttereth by the woorde that signifieth an assemblie, or méetinge of the people, the same doothe the Latine Interpreter oftentimes Translate by this woorde, Missa. For example, Sozomenus in Gréeke writeth thus:Sozome, li. 7. Ca. 5. [...], that is when the people came togeather: that dooth Epiphanius Translate into Latine thus:Epiphan. in tr [...] par. histor. li. 9. ca. 9. Cum populus congregaretur ad Missas, When the people came to Masse. Socra. li. 5. ca. 15. Likewise Socrates writeth thus in the Gréeke, [...], That is to saye, To haue a Congregation, or assemblie by them selues: [Page] That doothe Epiphanius translate into Latine thus:Epiph. in Tripar. li. 7. cap. 31. Apud se ipsos Missarum celebrare solennia, that is, Emonge them selues to celebrate the solemn [...]ties of the Masse. In these and many other like places, whiche I purposely passe by, it must néedes be confessed, that, Missa, can not any way be taken for the Masse, but onely for an assemblie of ye people. For which cause al manner of common praiers many times are called,Cassia. li. 3. ca. 12 [...] Missa, as may be seene in Cassianus an auncient writer, and sometime Scholar to S. Chrysostome, In Canone diuinarum orationum, and in Honorius and others, sufficient onely to be touched. But emongst al other significations, it can not be founde that this woorde Missa, Missa in th [...]old writers neuer taken for Priuate Masse. in any olde writer was euer taken for the Priuate Masse, notwithstandinge any thinge by M. Hardinge yet alleged.

Now if a man woulde say, that this Councel of Agatha, that is here brought in, by this woorde Missa, meante nothinge els but ordinary praiers, in whiche signification the olde writers, as I haue proued, haue often taken it, and so dispensed with them, that dwelt farre from the Church, onely to haue suche ordinary Praiers at home, and for the holy Communion to resorte to the parish Churches, perhaps M. Harding shoulde not finde muche to replie against it. If he wil say, I force and racke this exposition onely of mée selfe, without president, it may please him to remember, that the same practise is yet continued vntil this day, in many parishes within this Realme:16. qu [...]st. 1. and that the law it selfe determineth a difference betwéene Ecclesia parochialis, Quida [...] Abbas. and Ecclessia Baptismalis.

But let this woorde, Missa, in these Decre [...]s be taken for the Masse, that is to say, for the Ministration of the Sacramentes. Yet is not M. Harding muche therfore the neare to proue his purpose. For, alas, what a simple reason is this, vpon principal Holy Daies the Priest receiued the Sacrament solemnely in the Common Churche with al the whole pari [...]he: Ergo, at other times he receiued alone? Or how hangeth this argument, At certeine times al the people receiued togeather, Ergo, at other times the Priest receiued alone? Or this, The Prieste ministred the Sacramentes in a Chapel, Ergo, he saide Priuate Masse? What leadeth M. Harding thus to say? What, was there no companie at al in the Chapel to Communicate with the Priest? Uerely it is prouided by the Decrée it selfe,Can 21. In quibus est legitimus ordinarius (que) conu [...]ntus. In Pra [...]fatione Conci [...]angren. that there should be a lawful, and an ordinarie companie. And that in suche companies, yea, and in mens seueral houses, they had the Communion ministred, it is euident by the Preface of the Councel of Gangra againste the Heretique Eustac [...]ius. These be the woordes, In domibus coniugatorum ne orationes quidem debere celeb [...]ari persuaserun [...], in tantum, vt easdem fieri ve [...]ent: & oblationibus quae in domibus factae fuerint, minimè communicandum esse decernant. They haue perswaded the people, that praiers may not be made in maried mens houses: and that so farre foorthe, that they forbid any suche pra [...]ers to be made, and determine, that no man may Communicate of the oblations made in houses. Here wée haue not onely the Communion, but also the ordinarie vse of the Communion in Priuate houses.

Now let M. Hardinge shew vs as muche for the ordinary vse of Priuate Masse, or for any Priuate Masse at al, and that without his surmises, and Gheasses: And then let him hardly require Subscription.

Thou maist sée good Reader, these be but very poore healpes. In his former allegation he sought his Masse in litle Townes and Uillages: now he hunteth for it in Priuate mennes houses: and yet cannot finde it. They say, they haue had the vse and possession of their Priuate Masse these fiftéen hundred and threscore yeres, and more. Wherefore it is much to be marueiled, that of so longe continuance of time, of so many Doctours, and Councels, they haue so s [...]lender proufe [...] to bringe for it.

Yet for clearer aunsweare vnto M. Hardinges blinde gheasses, it appeareth by the plaine woordes of the same Councel of Agatha, that in those daies the people [Page] receiued the holy Communion togeather with the Prieste, and not the Prieste by him selfe alone: The woordes are these,Cōcil. Agathe [...]. Can. 60. Lapsi in haeresim agentes paenitentiam, cùm Catechumeni egredi commonentur, discedant. They that haue fallen into some Heresie, and doo penance for the same, when the Nouicies (that be not yet Christened) be commaunded to departe out of the Churche, let them departe also. They were commaunded foorthe, not to the entent they shoulde not heare Masse, but that they shoulde not Communicate with the reste. For it is wel knowen bothe to M. Hardinge, & also to others, that al suche as were newly entred into the Faithe of Christe, but were not yet Baptized, and were called Catechumeni, after the Sermon was ended, were commaunded out of the Churche before the Distribution of the holy Mysteries: and so likewise were the Penitentes, that they should not Communicate with the rest of their brethren. Whiche is a manifest and vndoubted proufe, that the reste of the brethren that remained stil, did communicate altogeather. And so it followeth in the same Canon, Hoc si obseruare voluerint, constituto tempore admittendis ad altare obseruatio relaxe [...]ur. If they wil doo thus, after a time apointed their penance shal be released, and they shal be admitted againe vnto the altare (whiche was the Communion table) there to receiue togeather with the congregation, and no more to be commaunded foorthe.Epistola D [...] cretal. Sirici [...] Hereunto agréeth an other Canon set foorth in the name of Siricius toutchinge the same case by these woordes: Certaine, that after their penaunce haue gonne backe againe like dogges vnto their vomite, we decree that they shal ioyne in praier onely, with the faithful within the Churche: and that they may be present at the celebration of the Mysteries, although they be not woorthy: but that they be keapte of from the banket of the Lordes Table, Offēders keapte from the Lordes Table. to the intent that by this aduertisement beinge corrected, they may bothe amende them selfe, and also shewe example vnto others. Here we may plainely sée, that the rest receiued, and these that had offended sate by, and receiued not, for Example vnto others. But what Example coulde that haue bene, if they had absteyned altogeather?

M. Hardinge. The .32. Diuision.

Nowe let vs see what examples of the olde Fathers we haue for the Priuate Masse.M. Hard. proueth his Masse by a childishe fable. Leontius a Greeke Bishop of a Citie in the East Churche called Neapolis, writeth the life of S. Iohn the holy Patriarke of Alexādria, who for his great charitie was commonly calledIohn the Al [...]onar began to be in estimation in the yeere of our Lorde. [...]. Eleemosynarius, that is the almose geuer, telleth this storie, whereby it appeareth, that at that time Priuate Masse was vsed. Though the transla [...]our through ignorance of the time he liued in, tourned this life into Latine of meane eloquence, yet for trueths sake, I wil not let to recite that whiche I take for my purpose, as I finde it. Malitiam reseruantem quendam industrium contra alium principem, audiens hic magnus Ioannes, monuit eum saepe, & suasit ad concordiam, & non potuit eum conuertere ad pacem. Semel ergo ad eum mi [...]it, & adducit eum sanctus, quasi pro republica, & facit Missas in oratorio suo, nullum habens secum nisi ministrum suum. Cum ergo sancta benedixisset Patriarcha, & orationem dominicam inchoasset, coepe [...]unt dicere tantū tres illi, Pater noster. Et cum peruenissent ad sermonem quo dicitur, dimitte nobis debita nostra, sicut & nos dimittimus debitoribus nostris: Innuit domestico Patriarcha, vt taceret. Siluit ergo & Patriarcha, & remansit princeps solus dicens versum, dimitte nobis sicut & nos dimittimus. Et statim conuersus sanctus, dicit ei mansueta voce, vide in quàm terribili voce dicas Deo, quoniam sicut ego dimitto, ita & tu dimitte mihi. Et tanquam ab igne sta [...]im cruciatum ferens praedictus princeps, cecidit in faciem ad pedes sancti, dicens: Quaecunque iusseris domine faciet seruus tuus. Et reconciliatus est inimico suo cum omni veritate. This story soundeth thus in Englishe: This greate Patriarke Iohn, hearinge that a noble man bare malice to an other noble man, warned him oftentimes of it, and treated with him to be at accorde: but he coulde not bringe him to be at peace. VVherefore on a day this holy Father sent for the noble man, and causeth him to come to him, as though it were about some mater of the common weale. At that time 39The .39. vntruthe. There vvas neuer Priuate Masse saide in Alexandria, neither before this time, nor at any time sythence. he saieth Masse in his Chappel, hauinge none other bodie with him [Page] but his seruaunt. When the Patriarke had consecrated the Sacrament, and had b [...]gunne to say our Lordes Praier, they three onely begunne to say our Father, and so foorthe. VVhen they were come to these woordes, Forgeue vs our trespasses, as vve forgeue thē that trespasse against vs, the Patriarke made a beeke to his seruante, to holde his peace. Then the Patriarke helde his peace also, and the noble man remained alone, sayeinge foorthe the verse, forgiue vs as wee forgiue. Then the holy [...]ather turninge him selfe towardes him, by and by saithe with a milde voice, Consider with how terrible woordes thou saiest to God, that as I forgiue, so forgiue thou me also. VVhere at the saide noble man, as though he had felte the torment of [...]ier, foorthe with fel downe on his face at the holy Fathers feete, sayeinge: My Lorde what so euer thou biddest me thy seruante to doo, I wil doo it. And so he was reconciled vnto his enemie without al dissemblinge.

Here M. Iuel wil graunt,Priuate Masse. Priuate F [...] ble. I [...]rowe, that this was a Priuate Masse. The place was priuate: The audience not publique nor common: the purpose touching the noble man was priuate: The Communion also Priuate, I meane for the Patriarkes parte alone, for biside that the story maketh no mention of any other cōmunicantes, he coulde not be assured of that noble man to communicate with him. For where as he coulde by no meanes before bringe him to forgiue his enemie, he had but a smal coniecture, he should bringe it to passe nowe. And againe, though he had conceiued no distrust of his reconciliation vpon this holy policie, yet wee may doubt, whether the Patriarke foorthwith without further and more mature probation, and examination, whiche S. Paule in this case requireth, woulde haue admitted him to receiue our Lordes Bodie so vpon the suddaine. Now for the seruante, it is a streight case that so holy and so great a Patriarke, and Bishop of so populous a Citie, as Alexandria was, vnderstanding that Masse coulde not be celebrated without breache of Christes institution (as M. Iuel holdeth opinion) excepte he haue a number to communicate with him in the same place: shoulde haue none of his spiritual flocke with him at so weightie a mater of conscience, but one onely, and him his owne householde seruaunt. He was no [...] so simple as not to thinke, that the seruant mighte be letted from receiuinge by some suddaine pange cominge vpon him, or with some cogitation and conscience of his owne vnwoorthinesse suddainely comminge to his minde. If either this, or any other let had chaunced, in what case had the Patriarke been then? He had been like by M. Iuels doctrine, to haue broken Christes institution, and so Goddes commaundement, through an others defecte, whiche were straunge. But I iudge that M. Iuel, who harpeth so many iarringe argumentes againste Priuate Masse vpon the very woorde Communion, wil not allowe that for a good and lawfulOrder vvas taken, that at the receiuinge of the Cōmunion, there should b [...] tvvelue personnes at the least, and neuer vnder. S. Basil, Exercitationis ad pieta [...]ē, Sermone. 4 [...] Communion, where there is but one onely to receiue with the Prieste. Verely it appeareth by his Sermon, that al the people ought to re [...]eiue, or to beThis Decree as it is supposed vvas made by Anacletus, and Cal [...] immediatly after the Apostles time. De Con. dist. [...]. Episcopu [...]. driuen out of the Churche. Now therefore to an other example of the Priuate Masse.

The B. of Sarisburie.

This is the best proufe of al others. A shorte answeare may wel serue it. For beinge but a litle vewed, it is hable to answeare it selfe. There is neither authoritie in the tale, nor weight in the mater: The translation is péeuishe: and all without the compasse of sixe hundred yéeres.

S. Augustine saith, [...]ugust. epist. 1 [...]2. that certayne Heretiques in his time named the Donatistes, that they might the rather preuayle in disputacion against S. Augustine, and other Christians, and that the worlde might vnderstande they had some companie of their syde, therefore for a shewe subscribed their articles with the names of certaine that were deade, and oftentimes suche, as neuer were Donatistes. Suche a policie me thinketh M. Hardinge hath here begunne to practise. For what is this Leontius that wrote this storie? or who euer heard of his name before? I trowe he hath raised vp one of the seuen Sleapers to helpe him to Masse. He should haue shewed vs, as his manner is, what this straunge Doctour was: what bookes he wrote:M. Hardinge rangeth without the compasse of .600. yeeres. where, when, in what age, and in what credite he liued. If he had saide, This Iohn the Almonar liued aboue sixe hundred yéeres after Christe, and this Leontius, that wrote his life, a greate while after that, this one circumstance woulde haue answeared the mater wholy. For notwithstandinge the rest of this [Page] tale were true,Iohn the Almonar. yet my assertion standeth still good, that within the space of sixe hundred yeeres after Christe, M. Hardinge is not hable to finde his Priuate Masse.

Vincentius in his booke that he calleth Speculum writeth thus: Vincentius in specul. lib. 23. ca. 17. After Gregorie was dead, Bonifacius ruled the Churche of Rome. This Bonifacius obteined of the Emperour Phocas, that the Churche of Rome should be the head of al Churches, and that bicause the Churche of Constantinople wrote it selfe by that title. The nexte yere after that Augustine that was called the Englishe mens Bishop,Anno domini. 610. died. The yeere folowinge Iohn the Almonar was in great fame, at whiche time also Mahomet first spread his Religion in Arabia. The same computation of yéeres appeareth in Freculphus, Sabellicus, Palmerius, and others. Wherefore M. Hardinge might wel haue spared this tale, as nothinge els but bewrayeing his wante of better mater, and prouinge that his Masse is of the very age of Mahomet.

But to leaue both thaduantage of the time, & also the exception against the Authour, let vs consider the likelihood of the dooynge: & if Iohn the Almonar saide this Priuate Masse in his Chappell, howe safely he might so doo by the order of the holy Canons,25. quaest. 1. violatores. whiche to breake Damasus saithe, is blasphemie against the holie Ghoste. M. Hardinges Leontius saith, Iohn the Almonar saide Masse in his Oratorie at home, beyng sure of no more cōpanie but of one of his owne householde seruaūtes alone. De Con. dist 1. Hoc quo (que). But Pope Soter, as it is before alleged by M. Hardinge, straitely commaundeth that no prieste presume to celebrate the Sacrament without the companie of two togeather. De Con. dist. 1. vt illud. And againe that no prieste dare to Minister, without the companie of some other priest. And in the De Cons. dist. 1. vnicui (que). Councell holden at Orleance it is decréed thus: It is lauful for euery Christian man to haue a Chappel in his house: but to haue Masse saide there it is not lawful. And in the Concil. Laodicen. Ca. 58. Councel holden at Laodicea, It is not lawful for Bishoppes or priestes to minister the Oblations at home. LikewiseInter Decreta Felicis Papae, Decre. 4. Pope Felix, It is not lawful to minister the Communion at home, but vpon exceedinge great necessitie. The same order was taken in the Councel of Acon, and in sundrie other Councels. Which Decrées beinge so manie, and so straite, 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 ye 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,Gregori. lib. 7. epist 63. so they receiued al togeather. Thus M. Hardinge bringeth a witnesse for the Masse, that saieth nothinge for the Masse. The lawe saithe,De verborū & rer. significa. Apud Labeonē. Qui mutum exhibet, nihil exhiber. He that presenteth a dome bodie, presenteth no bodie.

But he wil replie, here is the very name of ye Masse: & facit Missas. And to make the more appearance, M. hardinge helpeth it foorthe with a preatie false translation of his owne.M Hardinge corrupteth, and falsifieth his translation. For, whereas it is written in the Latine, Cū 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,Roman. 4 [...]tanquam sint. He calleth thinges that be not, as though they were: [Page] 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, Chromatius. and Heliodorus, sente vnto S. Hierome touchinge Gregorie the Bishop of Corduba: and by the woordes of the councel of Cabilon. De con. dist. 1. Whiche thinge also very wel agreethe with the custome and order of the Churche of Alexandria at that time,Solent plures. whereof Nicephorus writeth thus:Nicephorus. li. 12. ca. 34. Quarta hebdomadis die, & ea, que Parasceue dicitur, Alexandrini Scrip [...]uras legebant, Doctoribus eas interpretantibus: omnia (que), quae ad Synaxin pertinent, peragebant, praeter Diuinorum Mysteriorum perceptionem. At (que) 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, 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.Chrysost. in Liturgiae ad finē. 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[Page]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:De Con. dist. 1. vt illud. 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 longe wil you thus wilfully peruerte the waies of the Lorde? You knowe, this is neither the Doctrine, nor the practise of our Churche. How be it the auncient Doctours haue bothe taught so, and also practised the same. Anaclerus saithe,De Conse. dist. 1. Episcopus. Alter the Consecration is ended,De Con. dist. 2. Peracta.let al receiue, onlesse they wil be thrust from the Churche. And Calixtus saithe further, For so is it appointed by the Apostles, and so is it obserued in the Churche of Rome.

Nowe saithe M. Hardinge, the place was priuate, Ergo, there was a Priuate Masse. A Childe may soone sée, that this reason hath no holde. For touchinge that the place was priuate,Gregor. hom. 37. in euang. S. Gregorie saithe thus of one Cassius the Bishop of Narnium, He saide Masse (which is, he ministred the Communion) in an Oratorie within his Palace, and with his owne hande he gaue the Bodie of the Lorde, In praefatione in Concil. Gangren. and peace vnto them al. The like hereof wée may sée in the preface before the Councel of Gangra. And in the Tripartite Storie it is writen thus: Gregorie Nazianzene at Constantinople in a litle Ora [...]orie,Histor. tripart. lib. 9. ca. 8. [...], made assemblies of the people. Here we sée, The action was common, and a ful Communion ministred, notwithstandinge the place were priuate.

Againe he saithe, There were but thrée,
Ergo, but one did receiue.

This reason holdeth as the former.

Consider now gentle Reader, how aptely M. Hardinge answeareth to the purpose. I demaunde the authoritie of S. Augustine, S. Hierome, or some other Catholike auncient Father: he answeareth me with a childishe Fable. I demaunde of the vsage of the open Churche: he answeareth me with a priuate Oratorie, as though at that time there had béene no Churches builte. I demaunde, what was doone in the face and sight of the people: He answeareth me, what, he supposeth, was doone in a Corner. I demaunde of him vndoubted truthe, and certaintie: he answeareth me by coniecture and blinde gheasse.

I beleeue he woulde not willingly haue hindred his owne cause. If he coulde haue founde better mater, doubtlesse he woulde haue brought it foorthe. Is this the Antiquitie, is this the Uniuersalitie, that they so much talke and glorie of? Is this the common consente of al the worlde?

Thus then, gentle Reader, standeth my answeare to this tale. Firste that 1 it was forbidden by many decrées to minister the Sacrament in priuate houses: and therefore vnlikely that Iohn Almonar beinge a godly man woulde presume to doo the contrary.

Secondly, that this woorde, Missa, vsed here by the rude and vtterly vnlearned 2 Interpreter, dothe not necessarily importe the Masse.

Thirdly that M. Hardinge the better to furnishe out the mater, hath violently,3 and of purpose, falsified the Translation.

[Page] 4 Fourthely, that notwithstandinge here were graunted the Celebration of the Sacrament, yet it cannot be forced thereof, that the Prieste receiued alone.

5 Fifthly, that although this were proued a priuate Masse, yet hath M. Harding vtterly missereckened him selfe, and so gotten nothinge. For it was without the compasse of sixe hundred yéeres.

6 Laste of al hereunto I adde, that the place, where these thinges are imagined to be doone, was il chosen, and very vnlikely to serue this purpose. For M. Hardinge is not hable to proue, that in the Citie of Alexandria, was euer any one priuate Masse saide, either before that time, or euer sithence.

M. Hardinge. The .33. Diuision.

Amphilochius Bishop of Iconium the heade Citie of Ly [...]aonia [...] A fabul [...] tale vnder the name of Amph [...] lochiu [...]. to whome S. Basile dedicated his booke De spiritu sancto, and another booke intituled Ascetica, writinge the life of S. Basile, or rather the miracles through goddes power by him wrought, whiche he calleth, woorthie of recorde, true, and great miracles: specially suche as were not by the three most woorthie men Gregorie Nazianzene, Gregorie Nyssene, and Holy Effrem, in their Epitaphical or funeral treatises before mentioned: amongst other thinges reporteth a notable storie wherein we haue a cleare testimonie of a Priuate Masse. And for the thinge that the storie sheweth, as muche as for any other, of the same Amphilochius, he is called Co [...]lestium virtutum collocutor, & angelicorum ordinum comminister, A talker togeather with the heauenly powers, and a fellowe seruaunte with orders of Angels. The storie is this. This holy Bishop Basile besought God in his praiers, he woulde geue him grace, wisedome, and vnderstandinge, so as he might offer the sacrifice of Christes bloude shedinge proprijs sermonibus, with prayers and seruice of his owne makinge: and that the better to atchieue that purpose, the holy ghost might come vpon him. After sixt dayes he was in a traunce for cause of the holy ghostes comminge. VVhen the seuenth day was come, he beganne to minister vnto God, that is to witte he saide Masse euery day. After a certaine time thus spent, through faithe and prayer, he beganne to write with his owne hande, Mysteria ministrationis, the Masse, or the seruice of the Masse. On a night our lorde came vnto him in a vision with the Apostles, and layde breade to be consecrated on the holy altare, and stirringe vp Basile saide vnto him. Secundum postulationem tuam repleatur os tuum loude &c. Accordinge to thy request, let thy mouthe be filled with praise: that with thine owne woordes thou maiste offer vp to me sacrifice. He not hable to abide the vision with his eyes, rose vp with tremblinge, and goeinge to the holy Altare, beganne to say▪ that he had writen in paper thus: Repleatur os meum laude, & hymnum dicat gloriae tuae domine Deus, qui creasti nos, & adduxisti in vitam hanc, & caeteras orationes sancti ministerij. Let my mouthe be filled with praise, to vtter an hymne to thy glorie Lorde God, which hast created vs, and brought vs into this life, and so foorthe the other prayers of the Masse. It followeth in the storie. Et post finem orationum, exaltauit panem, sine intermissione orans, & dicens: Respice Domine Iesu Christe &c. After that he had donne the prayers of Consecration, he lifted vp the breade, prayeinge continually and sayeinge, Looke vpon vs Lorde Iesus Christe out of thy holy tabernacle, and come to sanctifie vs, that sittes [...]e aboue with thy Father, and arte here present inuisibly with vs, vouchesafe with thy mightie hande to deliuer to vs, and by vs to al thy people,The peopl [...] ansvveared: yet was there no people there. Sancta sanctis, thy holy thinges to the holie. The people answeared, one holie, one our Lorde Iesus Christe, with the holy Ghost, in glorie of God the Father, Amen.

Nowe let vs consider what followeth perteininge moste to our purpose, Et diuidens panem in tres partes, vnam quidem communicauit timore multo, alteram autem reseruauit consepelire secū, tertiam verò imposuit Columbae aureae, quae pependit super altare. He diuided the breade into three partes, of whiche he receiued one at his Communion,The bu [...] inge of the Sacrament [...] Seuē yeer [...] after he ha [...] seene this vision. with greate feare and reuerence, the other he reserued, that it might be buried with him, and the thirde parte he caused to be put in a golden pixe, that was hanged vp ouer the Altare, made in the forme and shape of a Dooue. After this a litle before the ende of this treatise, it followeth, howe that S. Basile at the houre that he departed out of this life, receiued that parte of the hoste himselfe, which he had purposed to haue [Page] enterred with him in his graue, and immediatly as he lay in his bedde, gaue thankes to God, and rendred vp the ghoste.

That this was a Priuate Masse no man can denie. Basile receiued the Sacrament alone, for there was no earthly creature in that Churche with him. The people that answeared him were suche as Christe brought with him. And that al this was no dreame, but a thinge by the w [...]l of God doone in deede, though in a vision as it pleased Christe to exhibite, Amphilochius plainely witnesseth, declaringe [...]that one Eubulus, and other the chiefe of that Clergie standinge before the gates of the Churche, whiles this was in dooinge, sawe lightes within the Churche, and men clothed in white, and hearde a voice of people glorifieinge God, and behelde Basile standinge at the Altare, and for this cause at his comminge foorthe fel downe prostrate at his feete.The forcinge of this fable. Christe and his Apostles bringe breade frō heauen. Here M. Iuel and his consacramen [...]ar [...]es doostagger, I doubte not: for graunte to a Priuate Masse they wil not, what so euer be brought for proufe of it. And therefore some doubte to auoide this authoritie must be deuised. But whereof they should doubte, verely I see not. If they doubte any thinge of the bringinge of the breade and other necessaries to serue for consecration of the hoste: let them also doubte of the Breade and fleash, that Elias had in the ponde of Carithe.3. Keg. 17. Let them doubte of the breade and potte of water he had vnder the Iuniper tree in Bersabee.3. Reg. 19. Let them doubte of the potte of potage brought to Daniel for his dinner,Daniel. 14. from Iewrie into the Caue of Lions at Babylon, by Abacuk the Prophete. But perhaps they doubte of the [...]uthoritie of Amphilochius that wrote this storie. It may wel be that they woulde be gladde to discredite that woorthy Bishop. For he was that vigilant Pastour, and good gouernour of the Churche, who first with Letoius Bishop of Melite,Theod. in hist. eccle. li. 4. ca. 11. and with Flauimus Bishop of Antioche ouerthrew and vtterly vanquished the Heretiques called Messaliani, otherwise Euchitae, Rather the first parētes of hypocritical▪ and idle Mōkes. the firste parentes of the Sacrament arie heresie: whose opinion was that the holy Eucharistie, that is the blessed Sacrament of the Altare, doothe neither good nor euil, neither profiteth ought, nor hurteth: Euen as our Sacramentaries doo ascribe al to faithe onely, and 40The .40. Vntrueth. VVe neuer called it so. The glorious paintinge of a shadovve. cal the most woorthiest Sacrament none other but tokeninge breade, whiche of it selfehath no diuine efficacie of operation. Therefore I wondre the lesse I say, if they woulde Amphilochius his authoritie to be dimished. But for this I wil matche them with great Basile, who esteemed him so muche, who loued him so intierly, who honoured him so highly with the dedicatiō of so excellent woorkes. I wil ioyne them also with the learned Bishop Theodoretus, Theodor. lib. 5. eccles. hist. ca. 16. who seemeth to geue him so soueraine prayse as to any other Bishop he writeth his stories of, neuer naminge him without preface of great honour, nowe callinge him admirandum, the wonderful, at an other time Sap [...]en [...]ssimum, the most wise, and most commonly Laudatissimum mostprayse woorthy. If they [...]Basile him selfe, whether he were a man woorthie to obteine by his praier of God such a vision, it may please them to peruse what Gregorius Nyssenus, what holy Ephrem of Syria, and specially what Gregorie Nazianzene wrote of him, whiche two Gregories be not affraide to compare him with Elias, with Moses, with S. Paule,In Monodi [...]. and with who so euer was greatest, and for vertue of most renoume. VVherby without al enuie he hath obteined of al the posteritie to be called, Magnus, Basile the greate, much more for deserte of vertue and learninge, then those other for merite of Chiualrie, the Great Charles, the Great Pompey, the Great Alexander. If they denie the whole treatise, and say that it was neuer of Amphilochius dooinge, that were a shifte in deede, but yet the woorst of al, and furthest from reason and custome of the best learned, and muche like the facte of kinge Alexander, who beinge desirous to vndoe the fatal knotte at Gordium a towne in Phrygia, hearinge that the Empier of the worlde was boded by an olde prophecie to him that coulde vnknitte it, not findinge out the endes of the strenges, nor perceiuinge by what meanes he coulde doo it, drewe foorth his swoorde, and hewed it in pieces, supplyinge wante of skil, with wilful violence. For thautoritic of this treatise, this muche I can say. Byside that it is set foorth in a Booke of certaine holie mennes liues printed in Colen,Set abroade lately vvith other fables. and biside very great likelihoode appearinge in the treatise it selfe: it is to be seene in the Librarie of S. Nazarius in the Citie of Verona in Italie, writen in veleme for three hundred yeeres past, bearinge the name of Amphilochius Bishop of Iconium.

The B. of Sarisburie.

If this serue not the turne, nothinge I trowe, wil euer serue. The authoritie of S. Basile and Amphilochius is so greate: the mater so cleare: the wonder so [Page] straunge:The fable of Amphilochius. the antiquitie so auncient: the fable so likely: the dreame so plaine: The original hereof at Verona in Italie in the Librarie of Nazarius, keapte as a Relique, faire writen in veleme aboue thrée hundred yéeres agoe: Basile a woorthie Bishop: Ephrem a holy Father: Amphilochius a man that had conference with the heauenly powers: Not one shewe or circumstance leafte out, that may serue to winne credite. And what shoulde néede so muche a doo, if there were not some suspicion in the mater? He that neuer saw this Booke, nor knoweth the contentes thereof, happely by suche circumstances and colours may be deceiued.

But I mee selfe haue had this vnknowen Doctour in my poore Librarie these twentie yéeres and more, written likewise in veleme, as true, as faire, and of as good recorde in al respectes, as that other of Verona: in déede not vnder the name of Amphilochius: but no doubtes very auncient, as it may soone appeare. For the same Authour in the same booke hath written also the life of Thomas Becket, who liued at the least seuen hundred yéeres after that Amphilochius this writer was dead. Therefore that storie writen by him of one that was to come so many hundred yéeres after him, must needes be a Prophecie, and not a storie.

The very names of olde godly Fathers are woorthy of muche honoure. But as it is wel knowen, many vaine tales haue béene couered vnder the name of olde Fathers. The life of S. Basile hath béene set foorthe fully, and faithefully by sundrie olde woorthie writers, as by his owne Brother Gregorius Nyssenus, by his déere frende Gregorie Nazianzene, by Gregorius Presbyter, by Socrates, by Theodoretus, by Sozomenus, by Nicephorus, touched also in diuerse places by Chrysostome. And not withstandinge of late yéeres he that wrote Vitas 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 confer [...]nce with Diuels,The contentes of M. Hardinges Amphilochius. Tertul. lib. 5. cō tra Marcionem. 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,Socr. li. 4. ca. 26 Sozom. lib. 6. ca. 17. that Basile in his youth was Libanius Scholar: M. Hardinges Amphilochius saithe,Nazian. invita Basilij. 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:Gregor. Presbyter invita Nazianzeni. M. Hardinges Amphilochius saithe, that at his returne from Pontus, whiche was soone after, Eusebius knewe him not, neither had euer spoken [Page] 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,Nazian. invita Basilij. 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,Nazian. in oratione. 2. contra Iulian. 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,Socrates lib. 3. cap. 25. & slewe Themperoure Iulian, & that the same Speare was founde bloudie afterwarde: Nazianzene, Socrates, Theodoretus, and Sozomenus say,Theodor. lib. 3. cap. 21. it coulde neuer be knowen, by whome he was slaine.

M. Hardinges Amphilochius saithe, Basile foretolde the death of Iulian: Theodoretus saieth,Sozom. li. 6. ca. 2. 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,Theodor. li. 3. ca. 23. and would not yéelde. M. Hardinges Amphilochius saithe, Nazianzenus was present at S. Basiles burial:Sozom. li. 6. ca. 16 Nazian. in Monodia. 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:Gregor. Presbyter in vita Nazianzen. 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 Constātinople, 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.De verbor. & rer. significat. Quaeret aliquis▪ How be it Vlpian saithe, Etiam monstra, & po [...]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 ye 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 Sozomenus li. 6. ca. 29. Angel euermore ministred the Sacrament vnto Marcus that holy Mounke: Or that Nic [...]phor. li [...] 11. ca. 26. Angels came from heauen to consecrate Amphilochius Bishop of Iconium: Paulus Aemili [...]s. Or that [Page] Paulus Aemili [...]s. the holy Ghost was sente from heauen to Remigius with a boxe of Holy Oyle: Henricus Herfordien. Ca. 49. M. Hardinge falsifieth his owne fable. 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 at the Aultare at midnight. What, shal we thinke he was the Sextine there, or laye al night, like Eli or Samuel, in the Churche: and yet beinge so famous a Bishop had no man to attende vpon him?

He diuided the Breade,The Golden Dooue. and laide vp the thirde parte of it in a Golden Dooue, that honge ouer the Aultare: and yet by his owne tale, his golden Dooue then was not yet ready made. For it followeth immmediatly in the nexte lines, After Basil had donne these thinges, and had communed with Eubulus, and others, the nexte day he sent for a Golde smithe, and made a Dooue of pure Golde. It behooueth a liar to be mindeful what he sayeth. If this Dooue were made before, howe was it made afterwarde? If it were not made before, howe coulde it then hange ouer the Aultare? Or howe coulde Basile put his breade in it before it was made? And to what ende was that breade so keapte in the Dooue? And wherein, or where, was the other thirde parte keapte, that Basile thus reserued purposely to be buried, or as M. Hardinge termeth it, to be interred with him? Wherein M. Hardinges Amphilochius bothe vttereth woordes of manifeste blasphemie, and also shamefully belieth that holy Father, and doothe him great and open iniurie. It was but fondly donne by S. Benet, Dialogorum, li. 2. ca. 24. as Gregorie reporteth of him, to cause the Sacrament to be layde vpon a deade mannes breaste: and likewise it was as fondly donne of others that ministred the Sacrament vnto the deade, and gaue it into their mouthes: which thing [...] is namely forbidden by the Councel of Carthage. Concil. Carthagin. 3. can. 6.

But the Sacrament beinge, as M. Hardinge woulde haue the worlde beleue, no Bre ade,The buryinge of the Sa [...]rament. nor Wine, and so no Sacrament at al, but onely the Natural and real Bodie of Christe, it were horrible blasphemie to burie it, and, as a dead thinge, to laye it in the graue.

Further as this Doctour saithe, S. Basile had this Dreame or Uision, and reserued this portion of the Sacrament,The Sacrament reserued seuen yeeres. immediatly after he was made Bishop of Caesarea: and after that, as it is cleare by other stories, continued Bishop there seuen yeres at the leaste. Nowe iudge thou (Gentle Reader) what kinde of breade that woulde haue béene after seuen yeeres kepinge, to be geuen to a sicke man in his death bedde. So manie absurdities, and contrarieties, may easily be founde in the very shewe, and sight of this childishe fable.

Yet saith M. Hardinge, Here dooth M. Iuel with his Consacramentaries stagger, and knoweth not what to saye. Yea verely, M. Hardinge, wee are astonied to consider the wonderful, and iuste iudgementes of God, that any man shoulde so wilfully renounce Goddes knowen truthe, and be thus vtterly geuen ouer to folowe lyes: [Page] or so muche to presume of his owne witte and eloquence, that he thi [...]keth himselfe hable to ouer rule and leade al the worlde with a fable. As for a [...]es or [...] struments to hewe vp this knotte, we néede none. Euery childe maie see [...]: It openeth, and looseth it selfe. Christe commeth with his Apo [...] [...] from heauen to heare Masse: The Apostles singe Masse by note: Christe [...] the Clerkes parte, and attendeth the prieste: Amphilochius writeth Thomas Beckettes Life seuen hundred yeeres before he was borne: S. Basile li [...]th al night in the Uesterie: He hangeth vp a golden Dooue fyrst, and maketh it afterwarde: He keepeth a portion of the Sacrament seuen yeeres togeather: He receiueth the same in his death bedde, and is buried, or, as M. Hardinge deliteth rather to saye, is interred with it: besides a multitude of other like folies, and fables. This is that woonderful Gordius fatale knotte, that can neuer be opened without an are.

And although M. Hardinges Amphilochius were a manifest,The true Amphilochius. and an impudent lyer, yet I confesse, and it is wel knowen, that the true Amphilochius of Iconium, was a godly and a woorthy Bishop, stoute and couragious in suppressinge the Messalians, the first parentes, as M. Hardinge here saithe, of the Sacramentarie Heresie. How be it the reste of his bretherne, and he him selfe els where saithe, Berengarius was the fyrst father of that Heresie. For afterwarde in the Fifth Article he writeth thus:M. Hardinge muche for g [...]atteth himselfe. Berengarius first beganne openly to sowe the wicked seede of the Sacramentarie Heresie. So it appeareth that M. Hardinge neither is resolued in the Heresie, nor can tel when it first beganne. Notwithstandinge the seede that he calleth wicked, was first sowen, neither by the Messalians, nor by Berengarius, but by Christe him selfe, and by his Apostles.

In deede the Messalians, The first Fa [...]h [...]s of [...]Monkes. Augustin. ad Quod [...]ult Deū. whom Amphilochius suppressed, were Heretiques, the Fathers of many idle swarmes, yet remaininge in the worlde. They were named in Gréeke [...], or [...], of theyr longe counterfeite prayeinge. S. Augustine saieth, They prayed so muche, or so fast, that a man, that knew it not, wold not thinke it possible. They thought it vnlawful for a Monk, to labour for his liuinge, and therefore became Monkes, that they might be free from labour. Thus farre S. Augustine.

Theodoretus saithe,Theodoret. H [...] ret. Fabular li. 4. De opere Monachorum. Ca. 22. Theodor. li. 4. ca. 11. Orationi vacantes, maximam diei partem dormiunt, They geue them selues to Contemplation, and sleape the moste parte of the daie. S. Augustine saithe, Tanquam conseruatricem Euangelij praedicant pigritiam, They highly commend slewthe, as if it were the maintenaunce of the Gospel. For these causes Amphilochius beinge the Archebishop of Lycaonia, and Flauianus the Bishop of Antioche withstoode them, and draue them from their Dioceses: and Letoius beynge an earnest and a zelous man vtterly consumed, [...]. and burnt their Monasteries, or rather, as Theodoretus termeth it, their Dennes of Theeues.

These were the Messalians, not the open mainteiners of any errour touching the Mystical Supper: neither dooth eyther S. Augustine, or Epiphanius reporte any suche mater of them.

In déede Theodoretus saithe, they had certaine secrete instructions emonge them selues, that Sacramentes did at al neither further, nor hinder: meaninge thereby aswel the Sacramente of Baptisme, as the Sacrament of Christes Bodie: into whiche errour they were ledde, for that they gaue al perfection and holinesse to their praiers, and in respect thereof refused the Communion of their brethren.

But where as M. Hardinge saithe, This is also our doctrine, and that we teache the people, the Sacrament of Christes Bodie to be nothinge els but tokeninge Breade, his owne conscience knoweth it is a sclaunder, and wil be required of him in ye day of the Lorde. Our doctrine is, that the Sacramentes of Christe vnto the Godly are the instrumentes of the Holie Ghoste: & vnto the wicked are increase of further iudgement: [Page] Like as S. Augustine also saithe, Sacramentum sumitur quibusdam ad vitam, quibusdam ad exitium. Res vero ipsa cuius est Sacramentum, omni homini ad vitam, nulli ad mortem: August. in Iohā nem tractat. 26. quicunque eius particeps fuerit. The Sacrament is receiued of some vnto life, of some vnto destruction. But the thinge it selfe, (that is the Bodie of Christe) whereof it is a Sacrament, is receiued of al menne to life, and of no man to destruction, who so euer be partaker of it. Here S. Augustine maketh great and manifest difference betwéene the Bodie of Christe, and the Sacrament of the same. And this is not the Messalian Monkes heresie, but S. Augustines, and the Catholique faithe.

Nowe to denie, that euer this was Amphilochius dooinge, that (saith M. Hardinge) were a shifte in deede. Thus he is bolde to say, I beleue, for that he neuer considered the whole Booke. For otherwise he might soone haue séene it is but a rude geatheringe out of the Tripartite storie in many places woorde by woorde, without discretion, with interlacinge of lies, and fables of his owne without shame. Neither can M. Hardinge iustly prooue,Amphilochius neuer wrote S. Basiles life. that euer Amphilochius wrote S. Basiles life. For notwithstandinge a clause in Nazianzenes Monodia touchinge the same, as it is now extant in Latine, yet must he vnderstande, that the saide clause was thrust in by Volaterane the Translatour, a man that hath peruerted, and altered a greate parte of that Booke, as by conference to any learned man may appeare: and is not to be founde in the Gréeke. But false translation maketh no proufe.

But, This Booke is founde at Verona in Italy: he might aswel haue saide, at Falsona. It is written in Veleme: this is but a simple allegation. A Calues skinne is no sufficient warrant of trueth: lies haue beene written in letters of golde.

The allegation of the Booke called [...], which M. Hardinge saieth, S. Basile dedicated to Amphilochius, Nazianzen. in M [...]nodia. rather hindreth, then furthereth his mater. For Nazianzenus reckening vp al S. Basiles Bookes, passeth that Booke by, as none of his. And Sozomenus saithe, it was euer doubted of, and thought of many neuer to be writen by S. Basile,Sozomen. lib. 3. cap. 13. but rather by an Heretique named Eustathius, a booke ful of superstition, and wicked doctrine, and namely condemned by the Councel of Gangra. Praefatio in Cō cil. Gangrense. [...]ubulus.

But, Eubulus is witnesse of these thinges. He peered in at the creauie, and espied what was donne. Certainely a méete witnesse for suche a mater. I haue hearde sometime a man without a name: but here we haue founde a name without a man. M. Hardinges Amphilochius euer maketh this Eubulus the chiefest man aboute S. Basile in al his affaires: Yet neither doothe Basile in any of al his Epistles, or other woorkes, nor Nazianzene, nor Socrates, nor Sozomenus, nor Gregorius Nyssenus, nor Gregorius Presbyter, once make mention of any suche. Thus muche for the credite of M. Hardinges Amphilochius.

But if al this were good recorde, and mater of trueth, yet were it but a miracle, but a vision, and perhaps but a dreame, but one mans fac [...]e, but once donne, not in the day time, but at midnight, and that without companie, and without witnesse. If this Eubulus, whiche doubtelesse was No Bodie, had not espied it, No Bodie shoulde euer haue hearde of it.

Now as touchinge the very Masse, that S. Basile saide in deede, we may soone learne thorder of it without any dreame or vision. S. Basile him selfe in the Liturgie, that beareth his name,Liturgia Basil [...]. plainely declareth the whole order in this sorte. The Priest speaketh thus alowde vnto the people: The whole people maketh answeare, One is holie, One is the Lorde, One Iesus Christe in the glorie of the Father. Then (saithe S. Basile) the queere [...]ingeth the Communion: and so they communicate altogeather.

Here may wée clearely sée the very order and vsage of S. Basiles Masse. Here was no Sole Receiuinge: no Single Communion: no Priuate Masse: the whole people prayed a lowde togeather with the Prieste, and receiued the Communion [Page] al togeather.

And what if M. Hardinges owne Amphilochius, notwithstandinge al his fables, saye the same? Can any man desire more substantial witnesse? Uerely his woordes be plaine,S. Basiles Masse is a Communion, and no Masse that there was people in the Churche with S. Basile, and receiued the Communion at his hande. For thus saithe S. Basile, euen as it is here writen by this Amphilochius, Voutchesaue O Lorde to geue vnto vs, and by vs vnto al the people, holy thinges vnto the holy: The people answereth, One is holy, &c. I shuffle not these woordes: but leaue them euen as this Amphilochius hath written them, and M. Hardinge him selfe hath here alleged them.

Nowe Marke (good Reader) what healpe M. Hardinge hath here founde for his Priuate Masse.M. Hardinge and his Ampholochius can not agree. M. Hardinges owne Amphilochius saithe, The holy thinges were geuen vnto al the people: M. Hardinge saithe, S. Basile receiued alone. M. Hardinges owne Amphilochius saithe, there was people in the Churche: M. Hardinge saithe, there was no people there.

But this people (saith M. Hardinge) was Christe and his Apostles. No doubte a strange kinde of people: And Basile beinge so notable a man for his eloquence, was not hable to vtter his minde in his owne mother tounge: but saide, Al the people: and yet sawe no people there at al: and, Geue this to al: and yet knewe there was no body there to geue vnto. Thus may we conclude accordinge to M. Hardinges owne construction, that, that People was no People: that Christe, no Christe: that Eubulus, no Eubulus: that Amphilochius, no Amphilochius: that Basile, no Basile: that Dooue, no Dooue: and that Masse, no Masse at al. Suche be the proufes of Priuate Masse.

M. Hardinge. The .34. Diuision.

Nowe one place more for proufe of Priuate Masse, at the windinge vp of this mater, and then an ende of this article. 41The .41. Vntruthe. Priuate Masse is neuer founde in Chrysostome. This place is twise founde in Chrysostome, in an Homilie vpon the Epis [...]le to the Ephesians,Homil. 61. ad popul. Antioch▪ and more plainely in an Homelie Ad populum Antiochenum, where he hath these very woordes: Multam video rerum inaequalitatē. In alijs quidem temporibus, cùm puri frequenter sitis, non acceditis: In Pascha vero licet sit aliquid à vobis patratum, acceditis. O consuetudinem, ô praesumptionem. Sacrificium frustra quotidianum. In cassum assistimus altari. Nullus qui Communicetur. I see greate inequalitie of thinges amonge you. At other times, when as for the most parte ye are in cleane life, ye come not to receiue your rightes. But at Easter though ye haue doone some thinges amisse, yet ye come. O what a custome is this: O what a presumption is this? The daily Sacrifice is offred in vaine. VVe stande at the Aultare for nought. There is not one that wil be houseled.

Here is to be noted, where as Chrysostome saithe, the daily Sacrifice was celebrated in vaine, and the priestes stoode at the Aultare in vaine: it is not to be vnderstanded of the Sacrifice in it selfe, as though it were in vaine, and frustrate: but this is to be referred to the people: it was in vaine for their parte, that shoulde haue receiued their Communion with the priestes, who waited daily for them, and cried out as the manner was, Sancta Sanctis, Holie thinges for the Holie: and after that they had receiued the breade them selues, shewinge the Chalice to the people, saide: Cum timore dei, & fide, & dilectione accedite. Come ye vp to receiue with the feare of God, with faithe, and charitie. But al was invaine. 42The .42. Vntruthe. There came many, both of the people, and also of the Cleregie. 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 43The .43. Vntruthe. There vvas no such daily preachinge: As shal appeare. M. Hard. seeketh vp his Masse in litle tovvnes and Villages. 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 [Page] 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 nu [...]ber euer Communicated with him, that celebrated the Daily Sacrifice, in that greate and famous Churche of Antioche, where many Priestes and Deacons were,Priuate Masse proued by a simple Collection. 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 44The .44. vntruthe. Christe cō maunded no suche daily Sacrifice. 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, 45The .45. vntruth. This is not yet proued. 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. Chrysostom. Ad populum Antiochen. hom. 61. 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 ye 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 e [...]aggeration in respecte of the whole, calleth No body. The like manner of speache is vsed also sometimes in the Scriptures.Iohan. 3. 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,Chrysost ad Hebr [...]os. hom. 1 [...].nemo cōtemnit ea quae in terra sunt, nemo attendit ad Coelū: 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 [Page] 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,Ignatius ad Trallianos [...]. 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. Chrysostom. in Liturgia. By whiche woordes appeareth bothe a number of the Ministerie, and also prouision for them that woulde receiue.

Cornelius writeth,Epistola Cornelij ad fabium Antiochenum ex Eusebio. li. 6. ca. 43. 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,Nazian. in Apologetico, [...]. 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 Subdeacons: one hundred and tenne Readers, and fiue & twentie Singers. Hereby wée may sée, that Chrysostome beinge at Antioche in so Populous a Citie, although he had none of the Lay people with him, yet coulde not be vtterly lefte alone.

Now if wée say,In Authen. Collatione prima Titul. vt determinatus sit numerus Clericor [...] that some of these Priestes, Deacons, or other Communicated with the Bishop, I tel them (saithe M. Hardinge) boldely, and with a solemne countenaunce, whiche must needes make good proufe, This is but a poore shifte, and wil not serue their purpose. But if it be true, it is ritche yenough: if it agrée with Chrysostomes owne meaning, it is no shifte: & therefore sufficiently serueth our purpose.

And bicause he sitteth so fast vpon the bare woordes, and reposeth al his hope in Nemo, if wée liste to cauil in like sorte, wée might soone finde warrant sufficient to answeare this mater, euen in ye very plaine woordes of Chrysostome. For thus they lie. Frustra assistimus Altari, In vaine wee stande at the Aultare. Wee stande (saith he) and not, I stande: and therefore includeth a number, & not one alone. How be it our shiftes are not so poore: wée néede not to take holde of so smal aduantages.

It is prouided by the Canons of the Apostles,Canon. Apost. Ca. 9. That if any Bishop, or Priest, or Deacon, or any other of the Quiere, after the Oblation is made, doo not receiue, onlesse he shew some reasonable cause of his so dooinge, that he stande Excommunicate. [...]. There was then neither suche number of Aultares, nor suche cheuisance of Masses, as hath beene sithence.De Con. dis. 1. Episcopus. Con. Nic. Can. 14▪ Al the Priestes receiued togeather at one Communion. The like law in the Churche of Rome was afterwarde renewed by Pope Anacletus.

The Councel of Nice decréeth thus: Accipiant Diaconi secundum ordinem post [Page]Presbyteros ab Episcopis, vel a Presbytero Communionem. Let the Deacons in order after the Priestes receiue of the Bishops, or of the Priest the holy Communion.

Likewise the Councel of Carthage, Concil. Carthaginen. 6. ca. 18. Accipiant Diaconi ex ordine Eucharistiam post Presbyteros, eis dante Episcopo, vel Presbytero. Let the Deacons receiue the Communion in order after the Priestes, either the Bishop, or the Priest ministring it.

So the Councel of Laodicea: Concil Laodic. ca. 59. It is lawful onely for the Priestes of the Churche, to enter into the place, where the Aultare standeth, and there to Communicate.

So the Councel of Toledo: Concil. Toletan. 4. ca. 17. Let the Priestes, and Deacons Communicate before the Aultare: the Clerkes in the Quiere: and the people without the Quiere.

Nicolaus Cusanus writinge vnto the Clergie and Learned of Bohemia,Nicolaus Cusanus ad Clerum & literatos Bohemiae.hath these woordes: Hoc est singulariter attendēdum, quod Sacerdotes nunquā sine Diacono celebrabant: & in omni Missa Diaconus de manu Sacerdotis accepit Eucharistiam sub specie Panis, & Sacerdos de manu Diaconi Calicem. This thinge is specially to be noted, that the Priest did neuer Celebrate without a Deacon: and that in euery Masse the Deacon receiued the Sacrament in the kinde of Breade, at the Priestes hande: and the Priest the Cuppe at the Deacons hande.

But what néedeth muche proufe in a case that is so playne? Chrysostome him selfe in the Liturgie,Chrysostom. in Liturgia. that commonly beareth his name, followeth the same order.

After that the Priestes haue receiued (saith he) the Archedeacon commaundeth the Deacons to come foorthe: and they so comminge receiue as the Priestes did before. This was the very order of Chrysostomes Masse, touchinge the Clergie, and that by the witnesse of Chrysostome him selfe.

Now let M. Hardinge iudge vprightly, whether these shiftes be so poore, as he woulde make them.

But if the whole Clergie had béene so negligent, that not one of them al, being so many, and so straitely charged, woulde haue Communicated with the Priest, as M. Hardinge séemeth to condemne them al, onely vpon his owne woorde without any euidence, Yet let vs sée whether M. Harding [...]s Nemo, were hable of necessitie to shutte out al the rest of the people.

Chrysostome in diuers places séemeth to diuide the whole multitude into three sortes, whereof some were Penitent, some Negligent, and some Deuoute. The Penitent were commaunded away, and might not Communicate: The Negligent sometime departed of them selues, and woulde not Communicate: The Deuoute remained, and receiued togeather. Now, that the Deuoute remained stil with Chrysostome the whole time of the holy Mysteries, it is plaine by the very fame place,Chrysost. ad populum Antioch. Hom. 61. that M. Hardinge here allegeth for his purpose. For thus Chrysostome saith vnto the people, Thou art come into the Churche, and hast songe praises vnto God with the rest, and hast confessed thee selfe to be one of the woorthy, in that thou departedste not foorth with the vnwoorthy. By these woordes he sheweth that some were woorthy, and some vnwoorthy: that the vnwoorthy departed, and the woorthy remained.

And againe in the same Homily he saithe, The Deacon standinge on high, calleth some to the Communion, and putteth of some: thrusteth out some, and bringeth in some. Chrysostome saith, Some are called, and some are brought in to Receiue with the Priest.

Where then is now M. Hardinges Nemo? Uerely if there were some people with the Priest, then was there no place for No body: If No body receiued, then is it not true that Chrysostome saithe, that Some Receiued.

Here of a false Principle, M. Hardinge, as his wonte is, gheasseth out the like Conclusion: If there were so few Communicantes in that populous Citie of Antioche, where the Scriptures were daily expoūded and preached, then it is likely in Countrie Churches there were none at al. This argument hangeth onely by likelyhoode, as doo the reast of his makinge: and beinge set in order, it standeth thus: There was no Priuate Masse in [Page] the greate Citie of Antioche: Ergo, there was Priuate Masse in the Countrie. Surely▪ (Good Reader) this is a very Countrie Argument, what so euer it seeme to M. Hardinge.

And further, where as to aduance the Citie, and to abase the Countrie, he saithe, The people in Cities were duly taught by opèn Sermons, herein he must n [...]des be content,Chrysost. in Act [...] Aposi. Hom. 45. Idem in Matth. Hom. [...]. that his gheasse geue place vnto the truethe. For Chrysostome h [...] selfe saithe farre otherwise. Thus he speaketh vnto the people in the Citie. Dum per Hebdomadam semel vocamus vos, & ignaui estis, & alij quidem non aduenitis, al [...] a [...] tem praesentes sine [...]ucro disceditis, quid non faceretis, si nos hoc continu [...] [...]remus? Where as beynge called by vs but once in the weeke, yet yee be slothful, and some of you come not at al, and other some beynge present departe without profite, what would yee not doo, if wee should cal you euery daye? I note not this for that I misselyke with daily preachinge, but for that vntrueth so boldly presumed shoulde not passe vntouched.

Yet saithe M. Hardinge, In smal Countrie Churches either the priest let cease the daily Sacrifice, or els he receiued alone. But the daily Sacrifice ceassed not: for then that had beene leafte vndoone, that Christe commaunded to be doone. Ergo there was Priuate Masse. O M. Hardinge, is it not possible, your doctrine may stande without lyes? So many vntruethes, in so litle roome, without shame of the worlde, without feare of God? Where did Christe euer commaunde you to make your Sacrifice? By what Commission? By what woordes? Where did Christe wil you to doo it euery daye? Where did Christe euer cal it the daily Sacrifice? Or where euer learned you that the remembrance of Christes death perteyneth more to the priest, then to the people? And if your Masse be that Sacrifice, who euer commaunded your priest to saye your daily Masse? What Lawe, what Decrée, what Decretal, what Legantine, what Prouincial? Or what priest euer was there, that saide if daily.

Peccham in his Prouincial was neuer so straite.De celebrat. Miss. Can. Al [...]issimus. He saithe no more but thus: Statuimus vt quilibet Sacerdos, quem Canonica necessitas non excusat, conficiat omni [...]ebdomada saltem semel. We ordeine that euery priest, onlesse he be excused by some Canonical necessitie, doo Consecrate euery weeke once at the least. There is oddes betweene once a weeke, and once a daye.De Con. dist 2. Quotidie. Extra de Celebratio. Miss. Dolentes. And Linwoode writinge vpon the same, allegeth these woordes of S. Augustines, Quotidiae Eucharistiae communicare, nee laudo, nec vitupero: As for receiuinge the communion euery daye, In Summa Parte vl [...]im. Q [...]. 82. arti [...]. I neither prayse it nor dispraise it. Innocentius the thirde noteth, that there were priestes in his time, that woulde scarcely saye masse at foure times in the yeere. And Thomas of Aquine thinketh it sufficient for a prieste that is not charged with Cure, to say Masse onely vpon principal feastes. It is also written in Vitis Patrum, that a certaine holye man beinge made prieste, woulde notwithstandinge neuer saye Masse, while he liued. Yet was there none of these euer charged with fores [...]owinge or ceassinge the daiely Sacrifice, or leauinge vndoone that thinge, that Christe had commaunded to be doone.

Concerninge the priestes Sole receiuinge, whiche is grounded onely vpon it selfe, without further proufe: Uerily I sée no cause, but that Nicolaus de Cusa beinge a Cardinal of Rome, ought to carie as good credite herein, as M. Hardinge with al his gheasses.Nicolaus de Cusa Ad Cle [...] & literatos Bohaemiae. He saithe, and willeth his woordes to be specially noted, as it is before touched, that in those daies the priest did neuer receiue without the Deacon. Yet hath M. Hardinge a certaine surmise by him selfe, that the priestes in the Countrey receiued alone.

But what a woonderful case is this? The Masse, that we must needes beleue is so Auncient, so Uniuersal, so Catholique, so Holy, so Glorious, cannot be founde neither in Churches, nor in Chapels, nor in secrete Oratories, nor in Priuate houses in Towne or Citie, but must be sought out in some Petie parishe in the Countrie, and that by coniecture onely, and by gheasse, and by suche recordes as [Page] directely condemne the whole order of the Masse, and wil suffer no man to be present thereat, but onely suche as wil receiue.

For thus saithe Chrysostome: Chrysostom. ad Ephesios hom. 3. If thou stande by, and doo not Communicate, thou arte maliperte, thou art shamelesse, thou art impudent. Thyne eies be vnwoorthy the [...]ight hereof, vnwoorthy he thine eares. O thou wilt saye, I am vnwoorthy to be partaker of the holy Mysteries. Then art thou vnwoorthy to be partaker of the praiers: thou mayste no more stande here, then a Heathen, that neuer was Christened. And touchinge him selfe he saithe, In vaine wee come to offer the daily Sacrifice: In vaine wee stande at the Aultare, Meaninge thereby, as may appeare, that if he saide Priuate Masse for lacke of companie, it was in vaine. Here M. Hardinge séeinge that his Masse, euen by his owne authoritie is shrewdly crac [...]te, and leafte for vayne, assayeth to salue it, as wel as he may.

The Masse (saithe he) is not in vayne in it selfe, but vnto the people that wil not come.

This is a Glose biside the texte: yet let vs take it, as it were true. But if hearinge of the Masse be a thinge pleasaunt vnto God, and meritorious vnto the people: if Christe be there offred in déede for the sinnes of the worlde: if the Priest alone may receiue for al the rest: if it be sufficient for the people to Communicate spiritually, as M. Hardinge hath auouched, then is not the saieinge of the Masse in vaine, no not vnto the people: no although they neuer woulde Communicate.

Chrysostome saithe, It is in vaine: M. Harding saithe, It is not in vaine. And yet, to sée a greater contradiction, M. Hardinge him s [...]lfe in this place saithe, It is in vaine vnto the people: Diuision. 9. fol. 13. b. And yet the same M. Hardinge hath saide before, It is commaunded by Councels: it is sufficient for the people to Communicate in spirite: it is not in vaine vnto the people.

If M. Hardinge wil stande vnto the auth [...]ritie of Chrysostome, let him not dissemble, but speake plainely vnto the people▪ as Chrysostome spake. Let him saye to them that come to heare his Masse, If yee receiue not, ye are shamelesse, yee are impudent: yee are not woorthy to be partakers of the common praiers: departe yee from the Churche: yee haue no more place here, then Turkes and Heathens: Your eies [...]e vnwoorthy to see these thinges: vnwoorthy be your eares: our Masses can not profite you: they are not meritorious for you: they please not God: they prouoke his anger: they are al in vaine.

This is Chrysostomes sense, and plaine meaninge: and this is a fayre winding vp of M. Hardinges Clewe.

Now let vs examine this inuincible argument, wherewithal euery Childe, as M. Hardinge vaunteth, is hable to proue the Priuate Masse.

The Maior, is this, The Sacrifice in Chrysostomes time was daily offred.

The Minor, is this, But many times no man came to Communicate with the Priest:

The Conclusion, Ergo, There was Priuate Masse.

Here the Maior is apparent false: The Minor proued at aduentures onely by blinde gheasse, and so not proued at al: Therefore the Conclusion must néedes follow after as it may. Onlesse M. Hardinge looke better to it, I trow it wil proue but a childish argument.

As for the Maior, Concil. Constantinop. 6. Can. 52. Aug. tractat. 26 Basil. ad Caesar. Concil. Laodic. Ca. 49. it is plaine by the sixte Councel of Constantinople: by S. Augustine vpon S. Iohn: by S. Basil Ad Caesariam patritiam. By the Epistle of the Councel of Alexandria in the defence of Macarius, and by the Councel holden at Laodicea, and by sundrie other authorities to that purpose before alleged, that the Sacrifice was not daily offred, as M. Hardinge imagineth.

Touchinge the Minor, it is not proued, but hangeth, as I haue saide, onely by gheasse. M. Hardinge him selfe sawe, that this is but a sclender proufe, Chrysostome Ministred euery day, Ergo, he receiued alone: And therefore he sought further to [Page] finde his Single Communion in ye Countrie. But Chrysostome saith, There is No body to Communicate. By this it may appeare, as I haue already saide, that Chrysostome him selfe did not Communicate: onlesse wée wil say, Chrysostome was No bodie: and so No body receiued alone: and No body him selfe saide M. Hardinges Priuate Masse. And therefore No body may come foorthe, and iustly require me to subscribe. Thus the Maior beinge false, the Minor not proued, the Conclusion not following, thou séest, good Christian Reader, what inuincible force M. Hardinge hath brought to proue his Masse.

But bicause he séemeth to set somwhat by the windinge vp of his Clewe, it shal not be from the purpose, to vnwinde it againe, and to lay it abroade, and to consider the stuffinge of it, and to sée how closely and handesomely it is wounde togeather.

First there is not one threade of the holy Scriptures in al this Clew, but the 1 plaine example of Christe, and his Apostles quite refused.

Secondly the Priuate Masse is founded vpon the negligence, and, as M. Hardinge 2 calleth it, the vndeuotion of the people.

Thirdely, there is a way diuised, how twoo Priestes saieinge their Masses in 3 diuerse countries, may Communicate togeather in Breakinge Breade, be the distance betwéen them neuer so greate: and that without any manner warrant of Scripture or Doctour.

Fourthly, Laye people, wemen, sicke folkes, and boyes, that receiued or ministred 4 the Sacrament alone, are brought in for this purpose: as though it had béene lawfull then for wemen or boyes to say Masse.

Fifthly, bicause S. Ambrose, S. Augustine, S. Hierome, S. Chrysostome, S.5 Basil, and suche others woulde not serue, there is brought in a greate number of Pety Doctours, al of doubtful credite, and many of them longe sithence misseliked, and condemned by the Churche.

Sixthly, the mater is made good by Uisions, Dreames, and Fables.6

Seuenthly there are alleged Canons of Councels not extant in any Councel,7 geathered without greate iudgement by one Gratian, and yet none of them neither proouing, nor once naminge the Priuate Masse.

Eighthly, bicause M. Harding coulde not finde his Masse in the whole Church 8 of Rome, within the space of sixe hundred yeres after Christe, he hath therefore made searche at Alexandria in Egypte, at Antioche in Syria, at Caesaria in Cappadocia, a thousande Myles beyonde the Limites of al Christendome, where as was neuer Priuate Masse said, neither then, nor before yt time, nor neuer sithence.

Nienthly, for that he stoode in despaire of Cathedral and other like great Churches,9 he hath sought out Chapels, Celles, Oratories, and Priuate houses: and because he had no hope to spéede in Townes, or Cities, he hath sought out the litle Churches in the Countrie.

Tenthly, notwithstandinge al this inquirie, he hath not yet founde neither 10 the name of Priuate Masse, nor any Priest that euer ministred, & receiued alone.

To be shorte, the whole substance of his proufes hangeth onely vpon his 11 owne surmise, without any certaintie, or appearance of truthe.

These be the contentes of M. Hardinges Clew, and thus substantially hath he prooued the antiquitie, and vniuersalitie of his Masse.

Now, good Reader, to geue thee onely a taste of some parte, that may be saide of our side, firste it is apparent, that Christe our Sauiour at his laste Supper Ministred the holy Communion, and no Priuate Masse, and bade his Disciples to doo the same in his remembrance.

Likewise S. Paule willed the Corinthians one to waite, and tarie for an other, [Page] in the holy Ministration,Communion. and to conforme them selues to Christes example.

Wherevpon S. Hierome saithe,Hieronym. in. 1. Cor. 11. as it is before alleged, The Lordes Supper must be Common vnto al: for the Lorde deliuered the Sacramentes equally vnto al the Disciples that were present. Ambros. 1. Cor. 11. And S. Ambrose likewise expoundinge these woordes, Inuicem expectate, waite one for an other, saith thus, That the Oblation of many may be celebrate togeather, and may be ministred vnto al.

In the Canons of the Apostles it is Decréed, that if any man resort vnto the Churche,Can. Apost. Canon. 9. and heare the Scriptures, and absteine from the Communion, he stande excommunicate, as one that troubleth the Congregation.

The like Decrées are founde vnder the names of Calixtus,De Con. dis. 2. peracta.Anacletus, Martinus, Hilarius, and others: by whiche it is certaine, that the whole Churche then receiued togeather.De Con. dis. 1. Episcopus.

Clemē. Epist. 2. Clemens, as M. Hardinge calleth him, the Apostles fellow, writeth thus: Let so many Hostes be offred vpon the Aultare,De Con. dis. 2. Si non. as may be sufficient for the people.

August. de Sermone dom. in Monte. lib. 2. S. Augustine saithe of the Congregation in his time: Euery day wee receiue the Sacramente of Christes Body.Augustin. in Psalm. 10. And openinge the same more particularly, he saithe thus, De Con. dis. 2. Si quis. Vnde confido in eis, quibus heri Communicasti, & hodi [...] Communicas, & cras Communicabis? What trust can I haue in them, with whom thou diddest Communicate yesterday, and doost Communicate to day, and wilt Communicate againe to morrow?

Augustin. in Psalm. 10. Clemens Alexandrinus saithe, After that certaine, as the manner is, haue diuided the Sacrament, they geue euery of the people leaue to take parte of it.

S. Chrysostome plainly describeth the very order of the Communion that was vsed in his time, by these woordes: The spiritual and reuerende Sacramentes, are set foorth equally to riche and poore:Clemē. stroma. lib. 1. neither doothe the riche man enioye them more, and the poore man lesse: they haue al like honour, and like comminge to them. The Sacramentes beinge once laide foorthe (as then the manner was for the people to receiue) are not taken in againe,Chrysostom. in. 1. Cor. Hom. 27. vntil al the people haue Communicate, and taken parte of that spiritual meate: but the Priestes stande stil and waite for al, e [...]en for the poorest of them al.

Againe he saithe, There are thinges wherein the Priest differeth nothinge from the people:Chrysost. 2. Cor. hom. 18. as when wee must vse the feareful Mysteries. For wee are al of one woorthinesse to receiue the same.

S. Gregorie saithe,Gregorius Dialogor. li. 2. ca. 23. that euen in his time the order was, that in the time of the holy Communion, the Deacon should stande vp, and say alowde vnto the people, Si quis non Communicat, det locum, If there be any body, that is not disposed to Communicate, let him geue place.

This Latine woorde, Missa, Missa. in the time of Tertullian, and S. Cyprian, signified a dimissing, or a licence to departe: and was specially applied vnto the Communion, vpon this occasion that I must here declare.Isido [...]us in Lexico. They that were then named Catechumeni, that is to saye, Nouices of the faithe, and not yet Christened, were suffered to be present at the Communion, vntil the Gospel was ended. Then the Deacon commaunded them foorthe, pronouncing these woordes alowde, Catechumeni exeunto: Or thus, Ite, Missa est. Goe ye foorthe, ye haue licence to departe. Of this dimissing or departinge foorthe of the Catechumeni and others, the seruice it selfe was then called Missa. The reast remained stil in the Churche, and receiued the Communion togeather with the Priest. Further, the breakinge of the Breade,The breakinge of the Breade. August. ad Paulinum. [...]pist. 59. whiche euen now is vsed in the Masse it selfe, signifieth a distribution of the Sacrament vnto the people, as S. Augustine saithe vnto Paulinus, Ad distribuendum comminuitur, It is broken to the ende it may be diuided. Moreouer, the Priest him selfe in his Masse saithe thus. This holy Mixture and Consecration &c. be vnto me, and to al that shal receiue it, vnto Saluation. Thus the very name of the Masse, the very Breaking of the Breade, the very Gestures and Woordes that ye Priest [Page] vseth at his Masse, beare manifest witnesse against Priuate Masse.

Here I leaue out a greate number of Councels, & Canons, and olde Fathers, as Iustinus Martyr, Dionysius, Tertullian, Epiphanius, and Eusebius, with sundrie other auncient writers, bothe Gréekes and Latines: thinkinge it sufficient by these fewe to haue geuen a taste of the reste.

Our proufes hange not vpon coniecture, or vncertaine Gheasses: we pray not ayde of Sicke folke, Wemen, Boyes, and Children, for the Proufe of the holye Communion, as M. Hardinge is driuen to dooe for proufe of his Masse: we séeke not out secrete Oratories, or priuie Chapels: wée forge no new Doctours, suche as the worlde neuer knewe before, as these men dooe for lacke of others: wée allege neither Dreames, nor Uisions, nor fantastical Fables.

Wée rest vpon the Scriptures of God: vpon the authoritie of the aunciente Doctours, and Councels: and vpon the Uniuersal practise of the moste famous Cities and Churches of the worlde.

These thinges wel compared and weighed togeather, iudge thou now (gentle Reader) whether M. Hardinge haue hitherto iuste cause, either to blowe vp the Triumphe with suche courage, or to require any man to Subscribe.

THE SECONDE ARTICLE OF COMMVNION VNDER BOTHE KINDES.

[Page]

The B. of Sarisburie.

Or that there was then any Communion ministred vnto the People vnder one kinde.

M. Hardinge. The first Diuision.

This being a Sacrament of Vnitie, euery true Christian man ought in receiuinge of it to consider, how vnitie may be atchiued and keapte, rather then to shew a streightnesse of conscience aboute the out warde formes of Breade and wine, to be vsed in the administration of it: and that so muche the more, how muche the ende of euery thinge is to be esteemed more, then that, whiche serueth to the ende. Otherwise herein the breache of vnitie is so litle recompensed by the exacte keepinge of the outwarde Ceremonie, that accordinge to the saieinge of S. Augustine, who so euer taketh the Mysterie of vnitie, and keepeth not the bonde of peace, he taketh not a Mysterie for him selfe, but a testimonie against him selfe. Therefore they haue greate cause to weigh with them selues, what they receiue in this Sacrament, who mooued by sclender reasons made for bothe kindes, doo rashely and daungerously condemne the Churche, for geeuinge of it vnder one kinde, to al, that doo not in their owne personnes Consecrate and offer the same in remembrance of the Sacrifice once offred on the Crosse. And that they may thinke the Churche to stande vpon good groundes herein, may it please them to vnderstande, that the fruite of this Sacrament, whiche they enioy that woorthely receiue it, dependeth not of the ou [...]warde formes of Breade and Wine, but redoundeth of the vertue of the Fleashe and Bloude of Christe. And where as vnder either kinde, 46The .46. [...]truth, proceding only of the grosse errour of Transubstantiati [...] whole Christe is verely present (for now that he is risen againe from the dead, his Fleashe and Bloud can be sundred no more, because he dieth no more) this healthful Sacrament is of true Christian people with no lesse fruite receiued vnder one kinde, then vnder bothe. The Sacramentaries that beleeue not the truthe of Christes Body and bloud in this holy Sacrament, I remit to sundrie godly treatises made in defence of the right faith in that pointe. I thinke it not necessarie here to treate thereof, or of any other mater▪ whiche M. Iuel hath not as yet manifestly touched in his sermon.

The B. of Sarisburie.

The former article of Priuate Masse, by M. Hardinges owne confession procéedeth not from God, but from the negligence of the people: but the abuse of the Communion vnder one kinde, from whence so euer it first procéeded, standeth now onely vpon the wilfulnesse of the Priestes: who séeinge, and knowinge the Institution, and Commaundement of Christe, yet notwithstandinge haue diuised waies against their owne knowledge, violently to repel the same. And that the whole case may the better appeare, the Question, that standeth betweene vs, is moued thus: VVhether the holy Communion at any time vvithin the space of sixe hundred yeres after Christe, vvere euer Ministred openly in the Churche vnto the People vnder one Kinde.

For proufe whereof M. Hardinge hath here brought in Wemen, Children, Sicke folkes, Infantes, and Madde men: that these haue sometimes receiued the one kinde: some in their Priuate houses: some in their death beddes: some otherwise, as he did before, for proufe of his Priuate Masse. If in al this longe treatie, he haue brought any one example, or proufe sufficient, of the Ministration in one kinde openly vsed in any Churche, it is good reason he be beléeued.

But if he after al these vauntes, hauinge published suche a booke, as al the worlde, [Page] as it is supposed,Differēce betvveene Priest and Laye. is not hable to answeare, haue hither to brought no suche, neither example, nor proufe, then may we iustly thinke, there is nothinge to be brought at al: but that by his eloquence and faire speache, he seeketh to abuse the simplicitie and ignorance of his Reader.

The Councel of Basile aboue one hundred and thirtie yéeres paste,Concil. Basil. made no conscience to graunte the vse of bothe kindes vnto the kingedome of Bohemia: and this Councel nowe presently holden at Trident,Concil. Trident. vpon certaine conditions hath graunted the same to other Kingedomes, and Countries: and were it not, they should séeme to confesse, the Churche of Rome hath erred, they woulde not doubte to graunte the same freely to the whole worlde. None of them al can tel, neither when, nor where, nor how this errour firste beganne.St. G. in the D [...] uels Sophistrie. Tertullian. de virginibus velandis. Some thinke it sprange only of a certaine superstition and simplicitie of the people. But whence so euer it first beganne, as Tertullian writeth of the frowardnes, that he saw in certaine of his time, it must now néedes be mainteined, and made good against the trueth. His woordes be these: Consuetudo initium ab aliqua ignorantia, vel simplicitate sortita in vsum per successionem corroboratur, & it a aduersus veritatem vendicatur. Sed Dominus noster Christ [...]s Veritatem se, non Con [...]uetudinem, cognominauit. Viderint ergo, quibus nouum est, quod sibi vetus est. Haereses non tam nouitas, quam veritas reuincit. Quodcunque aduersus veritatem sapit, hoc erit Haeresis, etiam vetus consuetudo. Custome, either of simplicitie, or of ignorance, geatinge once an entrie, is inured, and hardened by succession: and then is defended against the trueth. But Christe our Lorde called him selfe the Trueth, and not Custome. Let them take heede therefore, vnto whome the thinge seemeth newe, that in it selfe is olde. It is not so muche the noueltie of the mater, as the trueth that reproueth an Heresie. What so euer sauoureth against the trueth, it is an heresie, be the Custome thereof neuer so olde.

To come néere the mater, Vnitie, saithe M. Hardinge, is the substance of this Sacrament, and who so receiueth not the same in Vnitie, receiueth a testimonie against him selfe. As this is true, & auoutched by S. Augustine, and of our parts not denied, so is it also true that S. Ambrose writeth,Ambros. 1. Corinth. 11. Indignus est Domino, qui aliter Mysterium celebrat, quàm ab eo traditum est. Non enim potest deuotus esse, qui aliter praesumit, quam darum est ab authore. He is vnwoorthy of the Lorde, that doeth otherwise celebrate the Mysterie, then it was deliuered of the Lorde. For he cannot be deuoute, that taketh it otherwise, then it was geuen of the authour. But this excuse vnder the pretence and colour of vnitie, séemeth to importe some defaulte. For what, thinke these folke, that vnitie cannot stande without the breache of Christes Institution? Or that the Apostles, and holie Fathers, that ministred the Communion vnder bothe kindes, were not in vnitie? Or that there was neuer vnitie in the Churche for the space of a thousande, foure hundred and moe yéeres after Christe, vntil the Councel of Constance, where this mater was firste concluded? Herein standeth that Mystical Unitie, that one Breade is broaken vnto al, and one Cuppe is deliuered vnto al, equally without difference:Chrysosto. in. 2▪ and that, as Chrysostome saithe, in the reuerende Sacrifice,Corint. hom. 18. there is no difference betweene the Prieste and the people, but al is equal. But our aduersaries haue herein forced a difference betweene the Prieste, and the people, without cause: and say, There must néedes be suche a difference.

And when ye Frenche King,Iohan. Sleidanus. li. 9. who vntil this day receiueth stil in Bothe Kindes, had moued his Clergie, wherfore he might so doo more then others, they made him answeare,Gerson in Tractatu contra haeeresim communicandi Laico [...] sub vtra (que) specie. Gabriel Biel▪ for that kinges are annointed, as wel as Priestes. Gerson saieth, that if Laye men should Communicate vnder bothe kindes as wel as Priestes, Dignitas sacerdotis, non esse [...] supra dignitatem Laicorum, The dignitie of the Prieste shoulde not be aboue the dignitie of Laye menne. And Gabriel Biel extolleth the Prieste aboue our Ladie, & al Hallowes, bicause he may Communicate vnder bothe kindes, and they cannot. [Page] And so haue they altered the Sacrament of equalitie,VVhole Christe in either parte. and vnitie: and made it a Sacrament of difference and dissension.

The fruite of the Sacrament (saith M. Hardinge) hangeth not of the formes of Breade and Wine. This is a straunge forme of speache vnto the ignorant, that knoweth not what these formes meane. Beware, good Reader: for vnder this woorde there lieth a snare.1. Corin. 11. S. [...]ule fiue times in one place calleth it Br [...]ade: but this man saithe, it is the Forme, the Appearance, and shew of Breade: but he woulde haue thee beléeue, that in déede it is no Breade.

Wée know wel, The fruite of the Sacrament standeth not, neither in the Formes, nor in the Breade, or Wine, whiche are outwardely receiued with the bodily mouthe: but in the Fleashe and Bloud of Christe, whiche onely are receiued spiritually into the soule.

He addeth further, Whole Christe is vnder either kinde: therefore he that receiueth in one kinde onely, hath no wronge. If any auncient Doctour had saide the same, it might the rather haue béene beléeued. But M. Hardinge of false Principles of his owne, thinketh he may boldely geather the like Conclusions. These toyes are sufficient to please vayne fantasie: but they are not sufficient to content a godly conscience. But dooth M. Harding so surely know, that whole Christe is in either kinde, and did Christe him selfe not know it? Or if Christe did know it, was not he hable to breake his owne ordinance, & to prouide for this inconuenience, as wel as others? We know, and it is our beléefe, that Christes whole Humanitie both Fleashe and Bloud is in Heauen. But that the same humanitie of Christ is in the Sacrament, in suche grosse sorte, as is supposed by our aduersaries, notwithstandinge many bolde vauntes thereof made, yet was it hitherto neuer proued. And although this mater be moued by M. Harding out of season, as being no parte of this Question, yet I thinke it not amisse briefely to signifie by the way, what the olde Catholike Fathers haue thought of it.

Consentius demaundeth this question of S. Augustine,Lib. Epist. whether the Body of Christ being now in Heauen,Epist. 146.haue in it bloud or no. Here to leaue S. Augustines answeare, it is easie for any man to consider, if Consentius had béene perswaded, as M. Hardinge woulde séeme to be, that Christes Body hath Bloud in it in the Sacrament, he woulde neuer haue mooued this question of the Body of Christe, yt is in Heauen. To leaue these new fantasies, whereof it dooth not appeare, that euer the olde Catholike Doctours made any reporte, wée must vnderstande, that the Breade is the Sacrament of Christes Body, and the Wine is the Sacrament of his Bloud. So saithe Beda,Beda in Lucam ca. 22. li. 6. Panis ad Corpus Christi Mystic [...], Vinū refer [...]ur ad Sanguinem. The Breade in Mystical manner hath relation to the Body of Christe: the Wine hath relation vnto his Bloud. So likewise saith S. Paule, The Breade that we breake, is it not the Cōmunication of the Body of Christe? And the Cuppe of the blessinge, whiche wee blisse, is it not the Communication of the Bloude of Christe? S. Paule saithe not, eche parte is in other: but eche hath a peculiar signification by it selfe.

But if it were so as M. Harding, and certaine others of late daies haue grosly imagined, yet notwithstanding the people takinge but one kinde onely, receiueth iniurie, as M. Hardinge may sée by Alexander of Hales, and Durandus, and other of his owne Doctours. Alexanders woordes be these, Licet illa sumptio, quae est in accipiendo sub vna specie,Alexander. 4. q. 53. M. 1.sufficiat, tamen illa quae est sub duabus, est maioris meriti. Although that order of receiuinge the Sacrament, which is vnder one kinde, be sufficient, yet the other whiche is vnder bothe kindes, is of greater merite. And immediatly after: Sumptio sub vtra (que) specie, quem modū sumendi tradidit Dominus, est ma [...]oris efficaciae, & maioris complementi. The receiuing vnder bothe kindes, whiche order the Lorde deliuered, is of greater strength,Alexander. 4. q. 40. M. 3. art. 2.and of greater fulnesse. And the same Alexander againe saithe, Totus [Page]Christus non continetur sub vtra (que) specie Sacramentaliter: sed Caro tant [...]m sub specie Panis, & sanguis sub specie Vini. Whole Christ is not conteined vnder eche kinde by way of Sacrament, but the fleashe onely vnder the forme of Breade, and the Bloud vnder the forme of Wine. The like might be reported out of Durandus, and others. Here M. Hardinges owne Doctours confesse, that the people receiuinge vnder one kinde, receiueth, not the ful Sacrament, nor the Bloud of Christe by way of Sacrament: and that their dooinge therein is of lesse strength & merite, then the dooinge of the Priest. Wherefore M. Hardinge in sayeinge The people receiuinge onely vnder one kinde taketh no iniurie, doothe the people double iniurie.

But to passe ouer these Scholastical subtile pointes, it behoueth vs to know, that Christe the Sonne of God, appointed the Sacrament of his Body to be geuen in Breade, and the Sacrament of his Bloud to be geuen in Wine. These be the holy Mysteries of Christes Body and Bloud. Wee may not here accompte what may be in either of them by the drifte of vaine fantasie: but rather wée ought to consider, what Christe in the first Institution hereof did, and what he commaunded to be doone. Neither doo wee here condemne the Church, as it pleaseth M. Harding vniustly to charge vs: but wee wishe, and pray to God, that his whole Churche may once be reformed after the example and Institution of Christe: without whom the Churche is no Churche: neither hath any right, or claime without his promisse: nor any promisse without his woorde.

Nowe, whereas M. Hardinge saieth, The reasons that we make for the maintenaunce of Christes Institution, are so sclender, If he had first weighed his owne, perhaps he woulde the more fauourably haue reported ours. I meane not the reasons, that others of that side haue taken of mennes Beardes, of feare of the Palsie and shakinge, or other diseases, or inconueniences that may happen: but euen of the same, that he hath here planted in the firste ranke, and entrie of his cause. The firste is this:

It is a Sacrament of vnitie: Therefore if it be abused, we maie seeke no redresse.1

The seconde is this: The fruite of the Sacrament dependeth not of the fourmes of Breade 2 and wine: Therefore we may breake Christes Institution.

The thirde is this: Whole Christe (as M. Hardinge saithe) is in eyther parte of 3 the Sacrament: Therefore there is no wrong [...] doone in barringe the people from one kinde. Certainely these reasons séeme very sclender, and specially to countermaunde the plaine Woorde of God. The sentence that S. Basile vseth in this case, is very terrible. Basil. Moral. Sū ma. Ca. 14. Who so forbiddeth the thinge that God commaundeth: and who so commaundeth the thinge, that God forbiddeth, is to be holden accursed of al them that loue the Lorde.

M. Hardinge. The seconde Diuision.

Nowe concerninge th [...]outwarde formes of Breade and VVine, 47The .47. Vntruthe. For the Breade and VVine signifie the bodie and bloud of Christe: the vvhitenes, the roundnes, and other outwarde formes signifie nothing their vse is imployed in signification onely, and be not of necessitie, so as grace may not be obteined by woorthy receiuinge of the Sacrament, onlesse bothe kindes be ministred. Therefore in Consecratinge of the Sa [...]rament, according to Christes Institution, bothe kindes be necessarie: for as muche as it is not prepared for the receiuing onely, but also for renewinge and stirringe vp of the remembraunce of our Lordes deathe. So in as muche as the Sacrament serueth the Sacrifice, by whiche the Death and Oblation of Christe is represented, bothe the kindes be requisite: that by diuers and sundrie formes, the bloudde of Christe shedde for our sinnes, and separated from his bodie, may euidently be signified. But in as muche as the faithful people dooe receiue the Sacrament, thereby to attaine spiritual grace and salua [...]ion of their soules, diuersitie of the formes or kindes, that be vsed for the signification onely, hath no further vse ne profite. But by one kinde, because in it whole Christe is exhibited, abundance of al grace is once geuen: so as by the other kinde thereto ouer added (whiche geueth the same and not an other Christe) no further augmentation of spiritual grace may be atteined. In consideration of this, the Catholique Churche taught by the Holy Ghoste al truethe, Whiles in the daily Sacrifice the memorie of our [Page] Lordes Death and Passion is celebrated, for that it is necessary therin, to expresse moste plainely the sheddinge and separatinge of the Bloude from the Bodie, that was Crucified: hath alwaies to that purpose diligently vsed both kindes of Breade and VVine. But in distributinge of the blessed Sacrament to Christian people, hath vsed libertie (whiche Christe neuer imbarred by any commaundement to the contrary) so as it hath 48The .48. Vntruethe. The church neuer thus ministred the Sacramente vnto the people in any ope [...] Cōgregatiō vvithin the space of sixe hundred yeeres. euer beene moste for the behoufe and commoditie of the receiuers: and hath ministred sometimes bothe kindes, sometimes one kinde onely, as it hath bene thought most expedient, in regarde of time, place, and personnes.

The B. of Sarisburie.

Here is muche talke, and no proufe. I graunt, the Priest if he minister the Communion orderly, and as he shoulde, doeth renewe the memorie of Christes Passion, accordinge to his owne commaundement, Doo this in my remembrance. Yet al this concludeth not directly, That therefore Christes ordinaunce may be broken. Neither is it yet so clearely proued, that the priest in his Masse representeth the separation of Christes Bloude from his Bodie. For, beside that there is no auncient Doctour here alleged for proufe hereof, I might wel demaunde, by what woordes, by what gesture, or to whom dooth he represent this Separation? His woordes be strange: his gesture secrete: the people neither heareth, nor seeth ought, nor knoweth what he meaneth. And beinge graunted, that the Separation of Christes Body and Bloude, is represented in the holy Mysteries, yet howe knoweth M. Hardinge, that the priest ought more to represent the same, then the people? Doubtlesse Christes Bloude was shedde indifferently for al the faithful, as wel for the People, as for the Priest: betwéene whom and the people, as I haue before shewed out of S. Chrysostome,Chrysost in. 2. ad Corin. Hom. 18. in this case there is no difference. For whereas M. Hardinge taketh the name of Sacrifice for some shewe of proufe in this mater, it behoueth him to knowe, that not onely the portion receiued by the priest, but also the portion that is distributed vnto the people, is of the olde Fathers called a Sacrifice. S. Augustine hath these woordes, In Carthage the manner was, that Hymnes shoulde be saide at the Aultare out of the Booke of Psalmes, Retracta. lib. 2. either when the Oblation was made, or when the thinge that was offered, was diuided vnto the people.

By these plaine woordes we may sée, that bothe the priest and people receiued one Sacrifice. And Clemens (as M. Hardinge calleth him, the Apostles fellow) saithe thus,Clemens Epist. 2. Tanta in Altario Holocausta offerantur, quanta populo sufficere debeant: Let there be so many Sacrifices offred at the Altare, as may suffice for the people.

And whereas it is further saide, that the prieste by receiuinge bothe partes in seuerall, expresseth, as it were, vnto the eye, howe Christes Body and Bloude were doone asunder, the Scriptures, and auncient Fathers, haue taught vs otherwise, that not any gesture of the priest, but the very Ministration of the holy Communion, and the whole action of the people, expresseth vnto vs the manner and order of Christes deathe. S. Paule saithe, As often as ye shal eate this Bread and drinke this Cuppe, 1 Cor. 11. ye shal declare the Lordes death vntil he come. And this, S. Paule writeth, not onely to the priestes, but also to the whole Congregation of the Corinthians. And in like sorte writeth S. Augustine touchinge the same, Cum frangitur hostia, & Sanguis de Calice in ora fidelium funditur, quid aliud quàm dominici Corporis in Cruce immolatio, De Con. Dist. 2. Cum frangitur. eiusque Sanguinis de latere effusio designatur? When the Oblation is broken, and the Bloud from the cuppe is powred into the mouthes of the faithful, what thinge els is there signified, but the offringe of the Lordes Bodie vpon the Crosse, and the flowinge of his Bloude from his side? Thus it is cleare, that the separation of Christes Body and Bloude, is represented as wel by the People, as by the Priest. Wherefore to diuise a difference without cause, and of the same to conclude an errour, it is double folie.

[Page] The diuersitie of formes and kindes (saithe M. Hardinge) serueth for signification onely, and hath no further vse ne profite. Notwithstandinge this saieynge were otherwise true, yet the issue thereof séemeth daungerous. It is our parte to be obedient, and not to discusse, or rectifie Gods Commaundementes: and to saye, any thinge that Christe the Sonne of God hath appointed vs to doo, is vtterly voide of vse and profite. As for the libertie of the Churche, that is here claimed, if we shou [...]de demaunde where, and when it was graunted, perhaps the Chartar woulde not be founde. The libertie of the Churche, is not to be against God, nor to controlle any his ordinaunce. Neither hath M. Hardinge yet proued, that the Churche within sixe hundred yéeres after Christe, in open Congregation and assemblie of people (whiche is the state of this question) euer vsed any suche kinde of libertie.

In these woordes M. Hardinge hath priuily cowched sundrie arguments, which of what value or force they be, I pray thée (Gentle Reader) to vnderstande.

The first is this, The prieste Consecrateth the Sacrament: Therefore the 1 people is not bounde to receiue in bothe kindes.

The seconde is this, The priest offereth the Sacrifice, and representeth the 2 separation of Christes Bodie and Bloude: Ergo, it is sufficient for the people to receiue in one kinde.

The thirde is this, The Churche hath hir libertie, Ergo, she is not bounde 3 to Christes Institution.

Alas howe sclenderly hange these thinges togeather? Yet these are the argumentes, that, as it is supposed, are neuer hable to be answeared.

M. Hardinge. The .3. Diuision.

As touchinge the woordes of Christe, Bibite ex hoc omnes: Drinke ye al of this: They perteine to the Apostles onely, and to their successours. For to them 49The .49. Vntruthe. For these vvoordes perteined as vvel to the people, as to the priestes, as shal appere. onely he gaue cōmaundement to doo that, which he did in his supper,Ante passionem nobis solis praecepit hoc facere, inquiunt Apostoli apud Clementem. li. 8. Constitu. Apostolicarum Cap. vltim. as Clement saithe: to them onely saiynge, doo this in my remembrance, he gaue Commission to consecrate, offer, and to receiue the Sacrament in remembrance of his deathe and passion, by the same woordes ordeininge them priestes of the newe Testamente. VVherefore this belongeth not to the laye people, neither canne it iustely be geathered by this place, that they are bounde of necessitie, andHere M. Hardinge altereth the case. vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes.

The B. of Sarisburie.

When I reade these woordes of M. Hardinges, I am striken with horrour, to consider the terrible iudgement of God. It is muche to be feared, that he, that is ledde awaye of this sorte, offendeth not of ignorance, for so were the faulte the more pardonable, but againste the manifest knowen truthe, and againste the spirite of God. For whereas Christe saithe, Drinke ye al of this, if he wil followe the letter, the woordes be plaine, that al shoulde drinke. If he wil leaue the letter, and take the meaninge, S. Paule hath opened it. For writinge vnto the whole Congregation at Corinthe,1. Cor. 11. he saithe thus, As often as ye shal eate this Breade, and drinke of this Cuppe, ye shal declare the Lordes deathe vntil he come. If he doubte S. Paule, yet the very practise, and continual order of the Primitiue Churche, fully declareth what Christe meante. And they saye, Consuetudo est optima interpres Legis. Custome is the best Interpreters of the lawe. If he wil take neither the woordes of Christe, nor Christes meaninge, then I know [...]ot how to deale with him.

Once againe he bringeth foorthe Clement the Apostles fellowe. And what Clement? Uerily euen the same, that ministred and deliuered the holy Communion to the faithful, that then were in Rome, vnder bothe kindes, as appeareth by [Page] the longe vsage of that Churche, euen as Christe deliuered it to his Disciples: and M. Hardinge is not hable to shewe, that the same Clemente euer ministred otherwise. He seeth, & knoweth, that the woorde Omnes, is against him: the meaninge against him: The practise of the Churche against him: his owne Clement against him. Yet he beareth his countenance so, as if al were with him. To be shorte, if Christ, when he saide, Drinke ye al, meant not that al shoulde drinke, why did S. Paule and al the Apostles, and the whole primitiue Churche expounde it, and practise it, as though he had meante so: And if he meante so, why dothe M. Hardinge deceiue the worlde, and say, he meante not so?

But Clement saithe, Christe spake these woordes, doo this in my remembrance, onely vnto the Apostles. Therefore (saieth M. Hardinge) These woordes, drinke ye al, pertaine to the Apostles onely, and to their successours. Understande, good Reader, that Clement in the place here alleged, speaketh not one woorde, either of one kinde, or of bothe: but onely saithe thus, That Christe appointed his Apostles to the office of the holie Ministration, whiche he calleth the spiritual oblation. Therefore thou maiste sée,Spiritualis hostia. that M. Hardinge shewinge the one thinge for an other, and of the same concludinge what him liketh, cannot séeme to deale plainely.

The argument that hereof is geathered, standeth thus: Clement saithe, that Christe gaue onely vnto his Apostles, the office of the Ministerie, and authoritie to offer the spiritual Sacrifice, Ergo, these woordes, drinke ye al of this, perteine nothinge to the people. Here is a very fainte conclusion. For by force of this reason, he may take from the people bothe partes of the Sacrament, as wel as one, and so leaue them no Sacrament at al.

M. Hardinge. The .4. Diuision.

And this vnderstoode they whiche aboue one hundred yeeres past, 50The .50. Vntrueth. They chaunged not, but restoared the olde custome. chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie, woulde needes vsurpe the Cuppe also. For seeinge them selues not to haue sufficient proufe, and warrant for their dooinge,Ioan. 6. of these woordes, drinke ye al of this, the better to bolster vp their newe fangled attempte, they thought it better to aliege the woordes of Christ in S. Iohn. Excepte ye eate the fleashe of the Sonne of man, and drinke his bloude, ye shal not haue life in you: which woordes, for al that our newe Masters of fourtie yeeres paste, wil to be vnderstanded of the spiritual, and not of the Sacramental eatinge, as it may be, and is taken for bothe, of the Doctours, vewed a parte: Yet in al that Chapter, there is no mention of the Cuppe, nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe, cannot finde in al the Scriptures neither commaundement, where he gaue charge, the Sarcament so to be geuen, neither so muche as any example, where Christe gaue it vnder bothe kindes to any other then to thapostles. VVhere as contrariwise it may be shewed of our parte, that the Sacrament was geuen vnder one kinde onely to the twoo Disciples, that went to Emaus.Luc. 24. For that the Bre [...]de, whiche Christe there tooke, Blissed, Brake, and gaue to them, was not simple and common Breade, but the Sacrament of the Bodie and Bloude of Christe. For soIn Matthaeū hom. 17. Chrysostome, De cōsensu Euang. li. 3. ca. 25. Augustine, In Lucam. Bede, andIn Lucam. Act. 2. Theophylacte, with one accorde doo witnesse. It appeareth also, that the Communion vnder one kinde was vsed at Hierusalem amonge Christes Disciples, by that S. Luke writeth in thactes of the Apos [...]les of the breakinge of the Breade. If M. Iuel here thinke to auoide these places by their accustomed figure, Synechdoche, amonge his owne secte happely it may be accepted: but amonge men of right and learned iudgement, that shifte wil seeme ouer weake and vaine. Now to conclude touchinge the sixth Chapter of S. Iohn, as thereof they can bringe no one woorde mentioninge the Cuppe, or VVine, for proufe of their bothe kindes: so it sheweth, and not in verie obscure wise, that the forme of Breade alone is sufficient, whereas Christe saieth, Qui manducat panem hunc, viuet in aeternum, he that eateth this Breade, shal liue for euer.

The B. of Sarisburie.

In these woordes M. Hardinge chargeth not onely vs, but also the Apostles [Page] of Christe, and al the Fathers of the Primitiue Churche, with great ouersight: who in their times ministred the holy Sacrament vnto the Uulgare people, as it is nowe supposed by these men, without any example of Christe, and without Commission.

Touchinge the Institution of Christe, I haue alreadie saide so muche, as vnto a quiet minde may séeme sufficient. Yet for further declaration, I woulde demaunde of M. Hardinge, what thinge he requireth to Christes Institution. If VVoordes, Christes woordes be plaine: If Example, Christe him selfe ministred in bothe kyndes: If Authoritie, Christe commaunded his Disciples, and in them al other Ministers of his Churche, to dooe the like: If Certdi [...]etie of his meaninge, The Apostles indued with the Holy Ghoste, so practised the same, and vnderstoode, he meante so: If Continuance of time, he badde the same to be continued vntil he come againe. If neither the Woordes, nor Example, nor Commaundement of Christe, nor the vnderstanding & practise of the Apostles, can warrant vs Christes Institution, alas what warrant then haue they, that beinge vtterly voyde of al these thinges, onely staye them selues,St. Gard. in the Diuels sophistry as it is confessed by the best of that side, by the simple deuotion of the people? When Christe had deliuered bothe kindes vnto his Disciples, he saide vnto them, This doo yee, the same, that ye sée, I haue doone. But where did Christe euer saye, Minister vnto your selues one waye, and an other waye vnto the people: or, Receiue yée in bothe kindes, and let al the rest receiue in one?

Although these thinges be plaine, and euident of them selfe, yet that the folie of these men may the better appeare, it shalbe good to heare the reporte of one of their owne Doctours touchinge these maters. One Gerardus Lorichius, Garardus Lorichius in .7. parte Canonis. in a booke that he wrote De Missa publica proroganda, hath these woordes:

Sunt Pleudocatholici, qui reformationem Ecclesiae quoquo modo remorari non verentur. Hi ne Laicis altera species restituatur, nullis parcunt blasphemijs. Dicunt enim, Christum solis Apostolis dixisse, Bibite ex eo omnes. Atqui verba Canonis habent, Accipite & manducate ex hoc omnes. Hic dicant, oro, num & hoc ad solos dictum sit Apostolos. Ergo Laicis & à specie panis est abstinendum: Quod dicer [...]st haeresis, & blasphemia pestilens, & execrabilis: Consequitur ergo, vtrunque verbum dictum esse ad omnem Ecclesiam.

They be false Catholikes (saithe this man) that are not ashamed by al meanes to hinder the Reformation of the Churche. They, to thintent the other kinde of the Sacrament may not be restored vnto the Laye people, spare no kinde of blasphemies. For they saye, that Christe saide onely vnto his Apostles, Drinke ye al of this. But the woordes of the Canon (of the Masse) be these, Take and eate ye al of this. Here I beseche them, let them tel me, whether they wil haue these woordes also, onely to perteine vnto the Apostles. Then must the laye people absteyne from the other kinde of the Bread also. Whiche thinge to saye, is an Heresie, and a pestilent, and a detestable blasphemie. Wherefore it foloweth, that eche of these woordes was spoken vnto the whole Churche. Thus farre Lorichius, an earnest defender of Transubstantiation, of the Popes Supremacie, and of Priuate Masse: lest M. Hardinge shoulde saye, he were one of Luthers Scholars, and so excepte against him, as beynge a partie. And Leo sometime Bishop of Rome, hearinge of certaine that vsed to dippe the Breade in the Wine, and so to deliuer it to the people, had no waie to reforme them, but onely by Christes Institution. For thus he saithe.De con. dist. 2 Cum omne. Quod pro complemento Communionis▪ intinctam tradunt Eucharistiam populis, nec hoc prolatum ex Euangelio testimonium receperunt. Whereas for accomplishment of the Communion, they dippe the Sacrament, and deluer it vnto the people, they haue not receiued this witnesse of the Gospel. He addeth further: Seorsum enim Panis, & seorsum Calicis, commendatio memoratur. For the deliuerie of the Breade, and the deliuerie of the Cuppe, are mentioned asunder. And thus he speaketh of the ministration of the Sacrament, that is due not onely to the priestes, but also to the people.

[Page] The learned men of Bohemia s [...]we they coulde haue no holde of Christes Institution, and therefore to mainteine their newe fangled attempte, as it pleaseth M. Hardinge to ter [...]e it, they were [...]to take the woordes of Christe out of the sixthe Chapter of Iohn, onlesse [...]fleashe of the Sonne of man, and drinke his bloude, ye shal haue no life in you. But these woordes in the sixte Chapter of S. Iohn, saithe M. Hardinge, our newe Maisters wil haue expounded of the spiritual, not of the Sacramental eatinge. Of the Bohemians, I cannot sée why they shoulde be called newe fangled. Their requeste was none other, but that they might continue the order of the Primitiue Churche,Par. 3. q. 80. art. 12▪ whiche Thomas of Aquine saithe, had continued in diuerse Churches from the Apostles vntil his time, for the space of a thousande and thrée hundred yéeres without controlement. And it may il become a Christian man, and a scholar of thaposto [...]que See, to cal the dooinge of Christe, and of his Disciples, newe fangled. Touchinge their reasons made in this behalfe, I néede not to speake. Goddes name be blissed, they haue preuailed with the best learned of the worlde. What so euer their premisses séeme to M. Hardinge, their Conclusion was this, that no mortal creature shoulde presume, to disallowe the ordinance of the Immortal God.

But our newe Maisters, saithe M. Hardinge, must needes haue these woordes of S. Iohn expounded of the spiritual eatinge. If it be either the violence of nature, or the manner of his Catholike doctrine, that driueth M. Hardinge thus to taunte, he muste be borne with al: notwithstandinge it agréeth not with his promisse. As touchinge the vnderstandinge of the woordes of Christe, in the sixthe of S. Iohn, they are not al newe Maisters, that haue so taken them. For, to leaue S. Augustine, Origen, and others of that age, Nicolas Lyra,Nicol. Lyra in Psal. 111. a man of later yéeres, saieth, The saide woordes of Christe muste néedes be taken spiritually, and none otherwise. Thus he saithe, Ista intelligi debent de manducatione, & potatione spirituali. Quia sequitur, qui manducat meam Carnem, & bibit meum sanguinem, in me manet, & ego in eo. Quod B. Augustinus exponens ait▪ Hoc est manducare illam escam, & bibere illum potum, in Christo manere, & Christum manentem in se habere: quod nihil aliud est, quam esse in charitate Christi. These woordes must be taken of the spiritual eatinge and drinkinge. For it followeth, he that eateth my Fleashe, and drinketh my Bloude, dwelleth in me, and I in him: Whiche thinge S. Augustine expoundinge, saithe thus, This is the eatinge of that foode, and the drinkinge of that drinke, for a man to dwel in Christe, and to haue Christe in him dwellinge: whiche thinge is nothinge els, but to be in the loue of Christe. Here we sée, that Nicolas Lyra a man that liued twoo hundred yéeres agoe, and therefore no very newe Maister, expoundeth these woordes of the spiritual eatinge.

Yet M. Hardinge saithe, The same place may be taken also of the sacramental eatinge. But Lyra thinketh no, Nicol. Lyra in Psalm. 111. and therefore addeth further: Hoc verbum nihil directe pertinet ad Sacramentalem, vel corporalem manducationem. Nam hoc verbum fuit dictum diu, antequam Sacramentum Eucharistiae esset institutum. Ex illa igitur litera, de sacramentali Communione, non potest fieri argumentum efficax: These woordes pertaine not directly vnto the Sacramental or Corporal eatinge. For it was spoken longe before the Sacrament was ordeined. Therefore out of this letter, there cannot be made any good argument for the Sacramental Communion.

Likewise one Michael Uaehe one of late yéeres, Michael Vaehe tractatu. 5. contra Lutherum. a man of M. Hardinges owne side, toutchinge the same mater, writeth thus: Infirmum est argumentum: Quae enim de spirituali manducatione dicta sunt, ille ad sacramentalem torquet. This (saieth he) is but a weake reason: For the woordes that be spoken of spiritual eatinge, he applieth to the Sacramental eatinge. Here may M. Hardinge sée, bisides S. Augustine, Origen, & other olde Catholike Fathers, whose woordes I haue not alleged, what menne he hath called newe Maisters. Nicolas Lyra was an Englishe man, and liued two hundred yéeres before Luther: Michael Uaehe was of late yéeres, and wrote namely against Luther. Uerely if Christe and his Apostles were nowe conuersante in[Page]the worlde, onlesse they woulde forsake their owne doctrine, they shoulde be called Newe Maisters to, as wel as others.

And not withstandinge these woordes in the sixth Chapter of S. Iohn be spoken, and taken, of the spiritual eatinge, as it is alreadie proued, yet are they oftentimes by the olde Fathers applied vnto the Sacrament: but vndirectly, as it is aboue noted by Lyra. To allege the places, specially beinge so many, and not vnknowen vnto the learned, it woulde be tedious. Christes beinge at Emaus, and the Disciples breakinge of Breade at Hierusalem, bicause it hath pleased M. Hardinge to bringe them twise, shal be afterwarde answeared in their places.

The reasons, that M. Harding hath here geathered, be these: In the sixth Chapter of S. Iohn there is no mention made of the Cuppe or VVine: Ergo, the people may receiue vnder one kinde. This reason is very weake: for he may as wel conclude of the same woordes: Ergo, the Priest may receiue vnder one kinde: whiche he him selfe saith is against Christes Institution. He might farre better haue concluded the contrary. The laye people beinge faithful & godly, by Faithe, and in their hartes doo in déede and verely drinke the Bloude of Christe: Therefore they may drinke the Sacrament of the [...]ame. And as Eckius a Doctour of that side saithe,Eckius, In locis communibus. The people drinketh in the person of the Prieste, Therefore, they may drinke in their owne person, as wel, and without daunger.

An other reason is this: It doothe not appeare, that Christe euer ministred in Both Kindes, but onely to his Disciples: Ergo, y• people may receiue in one kinde. I maruel, what lucke M. Hardinge hath to such Conclusions. For what necessarie sequele can there be, either from thapostles to the people: or from bothe kindes to one kinde: or from an Affirmatiue to a Negatiue? The summe of the reason standeth thus: Thapostles are cōmaunded to receiue Both Kindes: Ergo, the people is not commaunded to receiue Bothe Kindes. The weakenesse whereof is euident, & sheweth it selfe. It wil much rather & better follow thus: The people is commaunded to receiue, as Thapostles receiued, for there is expressed no difference: The Apostles receiued in bothe kindes: Ergo, the people is cōmaunded to receiue in both kindes. And thus, notwithstanding it be here stoutely auoutched, that we haue neither example, nor Institution, yet I truste it doothe wel appeare, that we haue bothe the example of Christe, that ministred the Sacrament in bothe kindes: and also Christes Institution, that bade his Disciples to doo the same.

M. Hardinge. The .5. Diuision.

Thus our aduersaries haue nothinge to bringe out of the Scriptures against the vse of the Catholike Churche, in ministringe the Communion vnder one kinde. And yet they cease not crieinge out vpon the breache of Christes expresse commaundement. And M. Iuel for his parte in his firste answeare to D. Cole, saieth, that the Councel of Constance pronounced openly against Christe him selfe. But for as muche as they are so hote in this pointe, I wil sende them to Martin Luther him selfe their Patriarke, that either by his sobrietie in this mater they may be somewhat colded, or by his, and his Scholars inconstancie herein, be brought to be asshamed of themselues. Though the places be wel knowen, as oftentimes cited of the Catholike writers of our time against the Gospellers, yet here I thinke good to rehearse them, that the vnlearned may see, how them selues make not so great a mater of this article, as some seeme to beare the people in hande it is. Luther writeth to them of Bohemiae these very woordes. Quoniam pulchrum quidem esset, vtraque specie Eucharistiae vti, & Christus hac in re nihil tanquam necessarium praecepit: praestaret pacem & vnitatem, quam Christus vbique praecepit, sectari, quàm de speciebus Sacramenti contendere. Where as it were a faire thinge (saieth he) to vse both kindes of the Sacrament, yet for that Christe herein hath commaunded nothinge, as necessarie, it were better to kepe peace and vnitie, which Christe hath euery where charged vs with al, thē to striue for the outwarde kindes of the Sacrament. Againe his woordes be these in a declaration that he wrote of the Sacrament. Non dixi, neque consului, neque est intentio mea, vt vnus aut aliquot Episcopi, propria authoritate alicui incipiant [Page]vtramque speciem porrigere, nisi ita constitueretur & mandaretur in Concilio generali. Neither haue I saide, nor counsailed, nor my minde is, that any one, or moe Bishops, beginne by their owne authoritie, to geue bothe kindes (of the Sacrament) to any person, onlesse it were so ordeined, and commaunded in a general Councel.

The B. of Sarisburie.

It gréeueth M. Hardinge that we should say, the Councel of Constance decréed against Christe him selfe, and therefore he sendeth vs to Luther him selfe, that, seinge his inconstancie, we may be ashamed of our selfe. And thus with one poore syllable, he thought it good merily to refreashe him selfe: & yet touchinge inconstancie, wherein he so triumpheth against D. Luther, he séemeth vtterly to haue forgotten him selfe. For it is knowen to the worlde, that D. Luther in al his life, neuer changed but once; & that from manifest errour to the open confessed trueth. But M. Hardinge, vpon how good occasions I wil not say, hath changed his doctrine, and whole faithe, twise within the space of two yeeres. And so muche woulde I not now haue toutched, sauinge onely to put him in remembrance of him selfe.

That the determination of ye Councel of Constance was against Christe,De Missa publica proroganda. 1. Corinth. 11. bisides Gerardus Lorichius, a Doctour of M. Hardinges owne Schoole, who affirmeth it in vehement woordes, what canne there be so plaine, as that S. Paule writeth vnto the Corinthians? That I receiued of the Lorde, the same haue I deliuered vnto you. After he mentioneth eche kinde aparte, & sheweth, that as Christe tooke the breade, so he also tooke the Cuppe: & that the Apostles receiued both at Christes handes, not onely for them selues, but also to the vse, & behoufe of the people. Therefore, where as M. Hardinge crieth so often against vs, that the deliuerie of the Cuppe vnto the people, is no parte of Christes Institution, if he had considered these thinges wel, or had conferred herein with the olde Catholike Fathers, he woulde haue better aduised him selfe.Cyprian. lib. 2. Epist. 3. For in stéede of many, for shortnes sake, to allege but one, S. Cyprians woordes in this mater be very plaine. Quidam vel ignorāter, vel simpliciter, in Calice Dominico sanctificando, & plebi ministrando, non hoc faciunt, quod Iesus Christus Dominus & Deus noster huius Sacrificij Author, & Doctor fecit, & docuit. Some there be, that in sanctifieyng the Cuppe, and deliuering it vnto the people, doo not that thing, that Iesus Christe our Lorde and God, the authour and teacher of this Sacrifice, both did, and taught. Ad originem Traditionis Dominicae. Quod mandatum est. And addeth further, If any man be in this errour, seeinge the light of the trueth, let him returne againe vnto the roote, and vnto the original of the Lordes Tradition. And after in the same Epistle, we keepe not the thing that is cōmaunded vs, onlesse we doo the same, that the Lorde did. In these few woordes S. Cyprian saith, The Lorde both did it, and taught it to be donne: He calleth it The Lordes Tradition: he calleth it The Lordes commaundement. And here cannot M. Hardinge steale away in the miste, & say, S. Cyprian meante al this of the Cuppe, that the Priest consecrateth for him selfe: for his very woordes be plaine to the contrary. In Calice Dominico sanctificando, & plebi ministrando, that is, in sanctifieinge the Lordes Cuppe, and ministringe it vnto the people. And if S. Cyprian might wel write thus against the Heretiques called Aquarij, which in the holy Ministration would vse no wine, but in steede thereof did Consecrate water, & ministred it vnto the people, muche more may we say ye same against our aduersaries, which Consecrate and Minister vnto the people, no Cuppe at al. Wherfore at thende of the same Epistle he concludeth with these woordes: Not to doo that thinge, that the Lorde did, what is it els, then to cast of his Woorde, and to despise his Discipline, and to cōmitte not worldly, but spiritual robberie, and adulterie, while as a man from the trueth of the Gospel, stealeth away both the sayinges, and dooinges of the Lorde, and corrupteth and defileth Gods cōmaundementes? So it is writen in the prophete Hieremie, vvhat is Chaffe in comparison of Corne? Hierem. 23. Therefore vvil I vpon these prophetes, saieth the Lord, that steale my vvoordes eche one of them from his neighbour, and deceiue my people in their lies, and in their errours.

The woordes that Luther wrote to them of Bohemia, and the others here reported, [Page] were written by him before God had appointed him to publishe the Gospel [...] a [...]d therefore are no more to be alleged againste him for that he wrote afterwarde, as note of inconstancie, then M. Hardinges Sermons preached openly in the [...]of kinge Edwarde, are to be alleged against that he writeth now.

M. Hardinge. The .6. Diuision.

Thus he wrot [...] before he had conceiued perfite hatred against the Churche. But after that he had beene better acquainted with the Diuel, and of him, appearinge vnto him sensibly, had beene instructed with argumentes against the Sacrifice of the Masse, 51The 51. vntrueth, ioyned vvith a sclaunder. Neuer man sp [...]ke more reuerently of the Oblation of Christe vpō the Crosse. that the memorie of our Redemption by Christe wrought on the Crosse, might vtterly be abolished▪ [...]wr [...]te hereof farre otherwise. Si quo ca [...]u Concilium statueret, minime omnium nos vellemus vtraque specie potiri [...]imo tunc primum in despectum Concilij, vellemus aut vna, aut neutra, & nequaquam vtraque poti [...], & eos plaue anathema habere, quicun (que) talis Concilij authoritate potirentur vira (que). [...]f in any case the Councel woulde so ordeine, we woulde in no wise haue bothe the kindes: but euen then in despite of the Councel, we woulde haue one kinde, or neither of them, and in no wise bothe: and holde them for accursed, who so euer by authoritie of such a Councel wold haue bothe. These woordes declare, what spirite Luther was of. They shewe him like him selfe. VVho so euer readeth his bookes with indifferent iudgement, shal finde that sithens the Apostles time, neuer wrote man so arrogantly, ne so dispitefully against the Churche, nor so contrarily to him selfe. Whiche markes be so euident, that who so euer wil not see them, but suffereth him selfe to be caried away into errour▪ hatred of the Churche, and contempte of al godlines, either by him, or by his scholars: excepte he repente and returne, he is guiltie of his own damnation, vtterly ouerthrowen, and sinneth inexcusably, as one condemned by his owne iudgement. But for excuse hereof, in his booke of the Captiuitie of Babylon, he confesseth, that he wrote thus, not for that he thought so, nor for that he iudged the vse of one kinde vnlawful, but bicause he was stirred by hatred and anger so to doo. His woordes doo sounde so muche plainely. Prouocatus, imo per vim raptus. I wrote this, saithe he, otherwise then I thought in my harte, prouoked, and by violence pulled to it, whether 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, [...]hen it shoulde please a man to allowe of it. Notwithstandinge suche interest and authoritie the Pope hath claimed to him selfe,Extra de Consti. Licet Romanus. Syluester Prierias, Magister Palatij. [...]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 gouer [...]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 [Page] haue Goddes wil subiecte to the wil of man.

Yet it appeareth that S. Paule in the like case did the like.Actor. 16. 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,Galat. 2. 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,Eusebius, lib. 2. ca. 2. 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.Tertul. in Apologetico. 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) shalbe 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.Ad nobiles Ordinis Teutonici. 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,Esai. 8. when he saide Inite Concilium, & dissipabitur. Goe, geather your Coū 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 Marci [...]n the Heretique charged S. Paule, that he spake against the Ceremonies, & yet him selfe shaued his head at Cenchreae, Actor. 21. 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 Melanch [...]on, his scholar, and nearest of his Counsaile,In locis communibus. 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 [Page] 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, Sacramentū hoc in vna, vel in vtraque specie sumendi. Ea tamen lege, vt nulli per hoc detur occasio, quem vsum tantopere retinuit Ecclesia, temerè condēnandi, aut inuicem iudicādi. That the controuersie for the one, or both kindes, may be taken away, it shal be very wel done, that holie Churche made it free, to receiue this Sacrament in one or both kindes: yet vnder suche condition, as hereby no occasion be geuen to any bodie, rashely to condemne the vse, whiche the Churche hath so longe time keapte, nor to iudge one an other. Soothly he whiche would haue it free and at libertie, to receiue the Sacrament vnder one or bothe kindes, and holdeth opinion, that the olde custome of the one kinde onely is not to be condemned, seemeth plainely yenough to confesse, that nothinge hath beene instituted or commaunded of Christ toutchinge this mater, as necessarie to saluation.

Thus we may see plainely, that they whiche haue diuided them selues from the Mystical bodie of Christe, that is, his Churche, who were of greatest learninge and iudgement, make it a mater indifferent (as it is in deede of it selfe lefte to the libertie of the Churche) whether the Sacrament be ministred vnder one kinde, or bothe. And thus much hath ben confessed against M. Iuel, and his secte, not onely by the learned aduersaries of the Churche in our time, but also by a learned mā of Bohemia aboue sixe score yeeres past. His name is Iohn Przyxsam, of whose writinges, some are set foorth in printe. This learned man, where as he endeuoured to proue the vse of bothe kindes of the woordes of Christe writen by S. Iohn. Excepte ye eate the fleashe of the sonne of man and drinke his bloude, ye shal not haue life in you, at length vttereth these woordes accordinge to the eloquence of his time.In li. de professione fidei catholicae. Ca. 19. Veruntamen hic Deum timens, & mores impios aliorum praecauens, fateor, quòd quaslibet personas de Ecclesia Communioni fidelium sub utraque specie repugnantes, damnare aut haerericare non intendo. But here hauinge the feare of God before mine eyes, and beinge wel ware, I followe not the wicked conditions of others, I graunte, that what personnes so euer of the Churche repine against the Communion of the faithful people vnder bothe kindes, I intende not to condemne them, nor to holde them for Heretiques. But if it be the commaundement of God, that the Sacrament be receiued of al vnder bothe kindes, why shoulde he be forbidden by the feare of God, to condemne those that withstande that order of Communion? Seeinge that, who so euer gooeth against Gods cōmaundement, is woorthie to be condēned? Therfore by his testimonie the vse of one, or both kindes is indifferent.

Thus we are hable to allege Luther, Melancthon, Bucer, and that learned Bohemian, for the indifferencie of the Communion to be ministred either vnder one kinde or bothe. Whereby I meane nor, that the vse of the Sacramēt is so lefte to euery mans libertie, as he that listeth may require both kindes, and an other may content him selfe with one kinde. Not so: euery man is bounde to follow the ord [...]r of the Churche: but the Churche is not bounde of necessitie by [...]oddes commaundement, to minister it vnder both kindes to the Laitie.

The B. of Sarisburie.

To proue that the halfe Communion is a thing indifferent, he bringeth foorth thauthoritie of Melancthon, Bucer, & a certaine learned man of Bohemia: some of them falsely alleged, & some without any allegation at al. Neither doth he bringe them to thintent to take them for his authours, & to folow them: for they neither in their bookes, nor in the order of their Churches, euer consented to the breache of Christes Institution. But herein he bewrayeth his wante of olde Doctours: for hauinge thauthoritie of them, he woulde neuer haue alleged any of these.

In Melancthon he misseliketh much the manner of his speache, in that he calleth the Sacrament a Signe: whiche woorde (as he saithe) is straunge, and not the accustomed woorde of the Churche. Sauinge that he seeketh occasions, and quarels without cause, as his woonte is, otherwise he knoweth, that a Sacrament [Page] hath beene called a Signe in al times,A Signe. and ages of the Churche.

Petrus Lumbardus thus defineth a Sacrament,Lib 4. dist. 1. Sacramentum est Signum rei Sacrae. A Sacrament is the Signe of a holy thinge. And as it is thought, the very substance and nature of a thinge cannot be better knowen,August. De Doctrina Christia. lib. 3. ca. 15. th [...]n by the Definition. S. Augustine saith, Signa cùm ad res diuinas adhibentur, sacramenta vocantur. Signes, when they be applied to godly thinges, be called Sacramentes. And againe, writinge of the difference that is betwéene the Sacramentes of the Olde Lawe,In Iohan. Tractatu 45. and of the Newe, he saithe thus, In Signis diuersis, eadem fides. The Signes beinge diuerse, the faithe is one. And writinge againste one Adimantus (he saithe) Non dubitauit Dominus dicere, Augustin. contra Adimantum. ca 12. Hoc est corpus meum, cùm daret Signum Corporis sui, The Lorde doubted not to say this is my Bodie, when he gaue the Signe of his Bodie. Likewise saithe Chrysostome, Si mortuus Iesus non est, cuius symbolum, Chrysostom. in Matthae. hom. 83. ac Signum hoc Sacrificium est? If Iesus died not, whose token, and whose Signe is this Sacrifice? And lest any man shoulde be deceiued in the meaninge of this woorde Signe, Augustin. de Doctrina Christ. lib. 2. S. Augustine him selfe hath expounded it thus: Signum est res praeter speciem, quam ingerit sensibus, aliud quiddam faciens ex se in cognitionem venire. A Signe is a thinge, that bi [...]ides the sight it selfe, whiche it offreth vnto the senses, De Con. Dist. 2. Signum est. causeth of it selfe some other certaine thinge to come into knowlege.

Hereby it may appeare, that this woorde Signe, is not so strange, as M. Hardinge would haue it séeme, nor so vnaccustomed vnto the Churche. Although it misselike him, that we should doo, as the olde Fathers did, yet he might geue vs leaue, to vse suche woordes, and phrases, as the olde Fathers vsed.

But (he saithe) Melancthon, and Bucer accompted it as a thinge indifferent. In deede these godly learned men, when they saw, that through the malice of their aduersaries, they coulde not obteine, that Christes Institution might vniuersally be receiued, yet they desired at the least, it might be leafte free without restrainte, for euery Churche to doo therein, as they shoulde thinke good, and that without murmure, or offence of others. And thus farre foorthe their desire was, it might be iudged free: not that they thought, Christe had not ordeined the Sacrament to be ministred vnto the people in bothe kindes, or that in it selfe it is indifferent: but that the faithful of God might indifferently, and freely vse it without controlement, and that it should not be iudged Heresie, to doo as Christe had commaunded.

So the godly Fathers at the beginninge, when they coulde not perswade the Princes of the worlde, with their people, to receiue the Gospel, yet they thought they were gainers, and gaue God thankes, when they might haue place, and libertie for them selues, freely, and with quiet conscience, to meete togeather, and to preache the Gospell.

This libertie M. Hardinge cannot like with al. He woulde haue it free for the whole Churche to determine of it: but not for euery Churche particular. This is a shifte to deceiue the ignorant. For he knoweth wel, that al other Churches throughout the worlde, from the firste plantinge of the Gospel vntil this day, doo stil minister the Holie Communion in Bothe Kindes, as Christe commaunded: and that Christes Institution was neuer openly, and by consente broaken, but onely in the Churche of Rome: whiche Churche also is not vniuersal, but meere particular: and that the same breache in the same Churche of Rome, sprange not of any consent of Bishoppes, or other learned men, but, as it is prooued before, onely of the simple deuotion of the people. And doothe M. Hardinge thinke, the people may safely breake Christes Institution without any General Councel: and may not safely returne againe to the same, without a general Councel? Uerely there needeth no Councel, where as nothinge is donne by Councel.

Touchinge the indifferencie of this mater, wherupon M. Hardinge hath bu [...]lte this whole treatie, and in what sorte the breache of Christes Institution may[Page]séeme a thinge indifferent, I know no better answeare, then that is already made by S. Cyprian, who in the like case maketh answeare thus: Cyprian. li. [...]. Epist. 3. Si quis de antecessoribus meis non hoc obseruauit, & tenuit, quod nos Dominus exemplo, & magisterio suo docuit, potest simplicitati eius de indulgentia Domini venia concedi: nobis veró non poterit ignosci, qui nūc a Domino admoniti, & instructi sumus &c. If any of my predecessours haue not followed, and keapte that thinge, whiche the Lorde by his example, and commaundement, hath taught vs, he for his simplicitie may be pardoned: but (if wee wilfully offende) there is no pardon for vs, that are already warned, and instructed of the Lorde. Wee geue God thankes, that whiles he instructeth vs, what wee shall doo for the time to come, he forgeueth vs that is past, bicause wee haue e [...]ed of simplicitie. Thus farre foorthe the breache of Gods ordinance may be borne with al by the iudgement of S. Cyprian. Cyprian. Ad Iubaianum de Haereticis Baptizandis. But he addeth further, Post inspirationem verò, & reuelationem factam, qui in eo, quod errauerat, perseuerat, prudens & sciens, sine venia ignorantiae peccat, praesumptione a [...] (que) obstinatione superatus: After that God hath once opened and reueled (his truthe) who so continueth stil in his errour, willingly and wittingly offendeth without hope of pardon, as beinge ouercome with Presumption, and Wilfulnesse.

M. Hardinge. The .8. Diuision.

And where as it was ministred in bothe kindes at Corinth, as it appeareth by S. Paule, and in sundrie other places, as wee finde moste euidently in the writinges of diuers auncient Fathers: Yet the Churche hath beene mooued by diuerse and weighty causes, to take order, that the people should receiue their Communion vnder one kinde, not onely in the Councel of Basil, but also in that of Constance, and longe before them aboue a thousande yeeres, in 52The .52. vntruthe. There vvas no suche Canō touched, or once moued in that Councel. the first Councel of Ephesus, as many doo probably geather, and namely Vrbanus Regius a Doctour of Luthers schoole, confesseth in his Booke De locis Communibus. One cause, and not the least, was, that thereby the heresie of Nestorius might the rather be extinguished, who amongst other errours helde opinion 53The .53. vntruth. Nestorius neuer dreamed of any such folie. VVeighty consideratiōs, vvherefore Christs Institution should be broken. that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud: and vnder the forme of the Wine, his Bloud onely without his Body. Many other causes mooued those Fathers to take that order, for the auoiding of many inconueniences, daungers and offences, whiche might happen in the vse of the Cuppe: as vnreuerence of so high a Sacrament, whereof Christen people at the beginninge had a maruelous care and regarde: the lothesomenesse of many, that can not brooke the taste of wine: the difficultie of gettinge, and impossibilitie of keepinge wine from corruption, in countries situated neare to the Northe Pole, in that Clyme, where is knowen to be greate extremitie of colde, biside a number of the like. So that it had beene bisides reason, to haue bounde al to the necessitie of bothe kindes.

The B. of Sarisburie.

He graunteth that S. Paule at Corinthe, and sundrie other holy Fathers, in their seueral Churches ministred the Sacrament in Bothe Kindes. He might as wel haue saide, al the Apostles, and al the holy Fathers, sauinge for hindering of his cause. But the Churche afterwarde vpon good causes, as it is here alleged, tooke order to the contrary, and namely to confute the Heretique Nestorius.

Here must thou marke, good Christian Reader, The Question is, vvhether M. Hardinges halfe Communion, vvere euer ministred openly to the people in the Church vvithin the space of sixe hundred yeres after Christe. For prooufe hereof he allegeth, that this order was allowed in the Councels of Constance, and Basil, the former wherof, was begunne & holden, in the yeere of our Lorde a thousande,Anno. 1414. foure hundred and fouretenth: and the same, neither general, nor euer generally receiued. And what force can he finde herein to prooue his purpose? It is also probably geathered (saithe M. Hardinge) that the same order was taken a thousande yeeres before, in the firste Councel of Ephesus. Here he is driuen [Page] vtterly to leaue his learning, & as he cōmonly doeth, only to holde by bare gheasse. But if this new diuise were brought in to confute the Heretique Nestorius,Nestorius why then tooke it place first in the Councels of Constance, and Basil, a thousande yeres after that Nestorius was dead, & his Heresie quite forgotten? If it were so ordred in the Councel of Ephesus, why is there no Acte, or mention therof extant in that Councel, nor any learned man within a thousand yeres after to recorde the same?

But Vrbanus Regius a Doctour of Luthers Schoole confesseth it. First Urbanus Regius departed this life not aboue twéentie yeres agoe: and therefore is a very younge witnesse, to testifie a thinge doone so longe before. Bysides this, the Booke of Cōmon Places, that is abroade in his name, is nothing els but a heape of thinges geathered togeather by longe readinge, as the manner of studentes is, out of diuers and sundrie bookes, and that as wel of the one side, as of the other, onely for healpe of memorie, and increase of knowledge. Neither was that Booke euer corrected or publisshed by him, but onely deliuered to the Printer, as it was, by his widowe after his death, as appeareth by Pomeranus, that dedicated that booke to the Prince of Mensburg. And therefore these collections doo witnesse his diligence, but not his iudgement. As touchinge that note concerninge the Councel of Ephesus, it may be thought, he had it out of Alardus, or Michael Vaehe, or some other like writer of this age.

Nestorius emongst other errours (saithe M. Hardinge) helde opinion, that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud, and vnder the forme of wyne, the Bloud onely, without his Body. Why shoulde this man thus delite him selfe, to vpholde one falsehead with an other? First he saithe, The Councel of Ephesus decreed against Bothe Kindes. This is vntrue, and was neuer yet prooued. Next, some cause must be diuised, that shoulde leade the Fathers to that Decrée. Whiche, as it is here surmised, was this errour of Nestorius. A cause that neuer was, is good yenough to prooue the effecte, that neuer was. Thus is M. Hardinge driuen not onely to forge New Doctours, and New Decrées of Councels, but also to imagine New Heresies, such as were neuer hearde of before: euen in like sorte, & to like purpose, as by some it is supposed, that Aristotle sometime imagined straunge, and monstrous opinions to be taught by Democritus, Parmenides, Melyssus, and other olde Philosophers: not bicause they had euer taught, or written so in déede, but to the ende to finde occasion of talke, and the better to set abroade his owne learninge. If it be true, that is surmised by Nestorius, then M. Hardinges whole defence standeth but vpon an Heresie: if it be vntrue, as in deede it is, then it standeth vpon an open falsehead: and so, whether it be true, or false, it hath a very weake fundation.

As for Nestorius, it is knowen, he was a wicked, and a blasphemous Heretique, and was woorthely condemned by sundrie holy Fathers and Councelles. Philastrius, Epiphanius, and S. Augustine, haue written namely of his errours:

The Councel of Ephesus, the Councel of Chalcedon, Coelestinus, Gelasius, Leo, Bishops of Rome, Cyrillus Bishop of Alexandria, haue ripte vp, and condemned al the braunches of his Heresies. Yet none of them al euer charged Nestorius with this newe Heresie of M. Hardinges makinge. If there had béene in it any shewe of truethe, M. Hardinge, as he is eloquente, woulde haue layed out al the Circumstances, When this strange errour first beganne, Where, and Howe longe it continued, Who wrote againste it, and by Whom, and in What Councel it was condemned. Uerely this great silence declareth some wante. It must néedes be a very strange Heresie, that neuer had neither beginninge, nor endinge: nor defender, nor reprouer: nor mouthe to vtter it: nor eare to heare it: nor penne to write it: nor time to last in: nor place to reast in. And if al this had béene true of Nestorius, [Page] yet had it béene no reason, that for any one mans priuate errour, Christes Institution shoulde be broken.

But that the vayne folie and manifest falshead of these men may appeare, vnderstande (Good Reader) that where as Nestorius dwelte, and his Heresie tooke place, in those countreis they haue euermore kepte Christes Institution in bothe kindes: but in these countreis, where as neither the name of Nestorius was euer hearde of, but onely vnto a fewe, nor his Heresie euer receiued, there haue they made greate Prouisoes against Nestorius, yea a thousande yéeres after Nestorius was dead. The reast of the causes whiche he calleth so weighty, are scarcely woorthe any answeare. Some men dooe lothe wine: some people can hard [...]ly geate, some can hardely keepe wine: Ergo, there must be made a lawe general, that the whole worlde shal Communicate in one kinde. If the Conclusion had béene, that suche as haue these impedimentes, or wantes, might so Communicate, it had béene more tolerable. For, as it is wel noted by Pomponius,De legib. & Senatuscon. & lō ga consuetud. [...]. Lawes must touche thinges that happen commonly, and for the most parte, not thinges that happen to fewe, or seldome. Otherwise, the like reason may be made for the Priestes: some Priestes by meane of disease can taste no wine: some in certaine countreis can hardely geate, some can hardely kéepe wyne: therefore it were wel prouided, that al priestes shoulde minister vnder one kinde. Certainely where as wine may be prouided for the priest, there may also wine be prouided for the people. For it were straunge to heare, that a carte, or a whole shippe, shoulde come loaden onely with one bottle of wine into a countrie.

Some saye, that the Priestes in Ruscia for lacke of wine,Cornel. Agrippa de vani. scientia. Volateranus. vsed to Consecrate in Metheglen: Some other saye, that Innocentius the eighth, for the like wante, dispensed with the Priestes of Norweye to Consecrate without wine. It were no reason to bynde the whole Churche to the necessitie, or imbecillitie of a fewe. For otherwise the same wante, and impossibilitie, that M. Hardinge hath here founde for the one parte of the Sacrament, may be founde also for the other.Arrianus. lib. 8. Strabo. For Arrianus de rebus Indicis, and Strabo in his Geographie, haue written, that there be whole Nations and Countreis, that haue no breade. Therefore it shoulde séeme necessary by this Conclusion, that in consideration of them, the whole Churche shoulde absteyne from the other portion of the Sacrament also, and so haue no Sacrament at al.

M. Hardinge. The .9. Diuision.

Nowe in very deede, if we woulde graunte to our aduersaries, whiche in no wise we doo not graunte, that it hath bene commaunded of Christe, the laye people shoulde Communicate vnder bothe kindes, by these woordes: Drinke ye al of this, yet this notwithstandinge, the exacte streightnesse of Goddes ordinance may without sinne in cases be omitted, in suche thinges whiche be not necessarily to be obserued of them selues, or of the prescripte of the lawe of nature: so that great and weightie causes (the rule of charitie exactely obserued) require the same. For euident proufe of this, we haue examples bothe of the Olde, and also of the Newe Testament. Did not [...]od commaunde,Leuit. 24. that none shoulde eate of the Shew breade, but the Priestes onely? Dauid eate thereof,1. Regum. 21. and yet Christe cleareth him of al blame. The lawe of Circumcision so straitely commaunded,Mar. 2. was for the space of fourtie yeeres, by the people of Israel quite omitted, whiles they passed from Aegypte,Genes. 17. & 34. to the lande of Promisse, and God founde no faulte with them for it.Exod. 20. God gaue the lawe of keepinge holy the Sabothe day without exception. The Machabees notwithstandinge,1. Mach 1. stickte not to arme them selues againste Antiochus, and to spende that daye in the fielde in their defence, hauinge no scruple of conscience for breache of that lawe. Many the like examples we finde in the olde Testament. But let vs come to the Newe testament, and to the Sacramentes of the time of Grace. In due consideration of whiche, we may finde, that Christe hathe scarcely commaunded any outwarde thinge, the moderation, quali [...]ing, [Page] and orderinge whereof, he hath not lefte to his churche, as accordinge to the condition of the time, it hath been seen moste expedient for the common preferment, and edifieinge of the same. So that, notwithstandinge there be no swaruinge from the scope, and principal intente, and no creature defrauded of that good, whiche by the outwarde thinges is to be attein [...]d.

To [...]chinge the Sacrament of Baptisme, though nothinge be saide of the reaching of them that should be Baptized, neither of the dippinge of them into the water, [...]. which Christes charge in this behalfe geuen seemeth plainely to require, go you (saith he to his Apostles) and teache al nations, baptizinge them &c. And yet the Churche h [...]h not feared to baptize Infantes, that be without capacitie of teachinge, and for the due administration of this Sacrament, to many, [...]ath thought powring, or sprinklinge of water vpon them sufficient: though this be not spoaken of, I say, it is muche to be considered to this purpose, that the Apostles [...]ickte not for a time to alter, and change the very essential forme of woordes, with which Christe woulde this Sacrament to be ministred. For whereas he commaunded them to baptize in the name of the Father, and of the Sonne, and of the Holy [...]host, they Baptized in the name of Iesus Chiste 54The .54. vntruthe. [...] foule dep [...] uation of the Scriptures. Onely, intendinge thereby to make that to be of more fame and celebritie. So to retourne to the Sacrament of the Body and Bloud of Christe, whereof we treate, no man can denye, but many thinges were at th'ins [...]itution of it, doone, by th'example of Christe, and by him commaunded, whiche now be not obserued: and yet in that respecte no faulte is founde.

Christe washed the Apostles feete, and gaue them an expresse commaundement to doo the same,Ioan. 13. with these moste plaine woordes, If I that am your Maister and Lorde haue vvashed your feete, you also ought to vvashe one an others feete. For I haue geuen you an example, that as I haue doone, you doo so likevvise. Whiche commaundement of Christe accordinge to the outwarde letter, verely bindeth no lesse, then these woordes: Drinke ye al of this: yet this commaundement is not keapt, but cleane growen out of vse. Though it appeare by S. Bernarde who calleth it Magnum Sacramentum, In Serm. de Caena Domini. A greate Sacrament, and longe before, by reporte of S. Cyprian, that Christe did not onely wasshe his Apostles feete, but commaunded also by solemne request, and ordeined that the Apostles afterwarde should doo the same.In Serm. de vnctione Chrismatis. VVhether this ordinance of Christe hath been abolisshed, for that it should not be thought a rebaptization, as it may be geathered of S. Augustine,Ad Ianuarium ca. 18. or for any other cause, it forceth not greatly. But this is muche to be marueled at, that this so earnes [...]ly commaunded, is so quietly, and with such silence suffred vndoone, and in the ministration of the Sacrament, the vse of the cuppe so factiously, and with so muche crieing out required. Neither in many other rites and ceremonies, wee doo not as Christe did. Christe celebrated this Sacrament after that he had supped: wee doo it in the morning, and fastinge. Christe sate at the table with his xij. Apostles: neither sitte wee at a table, neither thinke wee it necessarie to obserue suche number. Christe brake the breade: wee thinke it not necessarie to breake the hoste, that is to be deliuered to the faithful participantes. Here is to be noted, that S. Cyprian rebukinge them, which thought sprinklinge or powring of water not to be sufficient for Baptisme, declareth, that the Sacramentes be not to be esteemed according to their extreme and rigorous obseruation, or administration of al the externe elementes: but rather accordinge to the integritie and soundenesse of faithe of the geuer, and of the receiuer: and that diuine thinges vsed in a compendious sorte, conferre, and geue neuerthelesse to the right beleuers their whole vertue. lib. 4. Epist. 7. Many other commaundementes of God concerninge outwarde thinges might here be rehearsed: whiche notwithstandinge by litle and litle in the Churche haue ben omitted: as the forebearinge of strangled thinges and bloud: which was commaunded by God in the Olde Testament, and according to the pleasure and aduise of the Holy Ghoste, decreed by the Apostles in the New Testament: Yet for as much as concerneth outwarde thinges, both this, and many other the like, haue in processe of time growen out of obseruation, and haue without any scruple of conscience beene abrogated.

The B. of Sarisburie.

The best staye, that these men can lay holde vpon, is to denie Christes Institution. And therefore M. Hardinge saith here, In no wise wee doo not graunt it, which is an argument of good courage, but of smal proufe. But he addeth further, If it [Page]were Christes Institution, yet notwithstandinge by the authoritie of the Churche, In the name of Christe onely. and vpon good consideration, it might be broken. His reasons be these, In the olde Testament, Dauid did eate the Shewbreade, notwithstandinge it were forbidden: the people in the wildernesse ceased from Circumcision, notwithstandinge it were commaunded▪ the Machabees fought and defended them selues vpon the Sabboth day,1. Samuel. 2 [...] notwithstanding God had appointed that day to reast.Iosue. 5. In the New Testament, wée Baptize Infantes that can receiue no teachinge:1. Machabae. 1. and sometime wee thinke it sufficient to sprinkle them, or to powre them ouer: and the Apostles contrary to Christes Institution, Baptized in the name of Iesus Onely. If M. Harding coulde haue brought any suche example, or authoritie, as was required, suche poore healpes should not haue needed. For these allegations are partly true, partly false, partly not agréeinge to that wée haue in hande, neither in place, nor in time, nor in ye ende, nor in ye manner of dooing, nor in other circumstances: & therfore make litle to this purpose.

Dauid tooke of the Shewbreade:1. Samuel. 21. but he was forced thereto by extremitie of famine: Neither did he euer decrée, yt it should be lawful for al others to doo ye like.

The people ceased from Circumcision in the wildernesse: Iosua. 5. but they had Gods special dispensation so to doo, as it is noted by Lyra, for that they were in continual trauel from place to place: and people beinge newly Circumcised coulde abide no labour: yet made they no law, that Circumcision should quite be abolished.

The Machabees might lawfully defende them selues vpon the Sabboth day.1. Macha. 2. Matth. 12. For, as Christe expoundeth the law, Man is not made for the Sabbothe, but the Sabboth is made for man. And therefore the Iewes did il, that beinge beséeged vpon the Sabboth day,Dion. as Dion saith, stoode stil, and yeelded them selues vnto their enemies. Yet did not the Machabees proclaime, that it should be lawful vpon the Sabboth to goe to the fielde.

Touching Baptisme, first wée teache the Fathers, & afterwarde wee Baptize them, and their children: and this is no breache of Christes commaundement. For after wée be once become Gods people, God hath promised, That he wil be our God, and the God of our children: And by the Prophet Ezechiel he saithe,Ezechiel. 16. your children be my children. They that sprinkled them that they Baptized, vsed bothe the woorde, and also the element or kinde of water, that was commaunded: neither dooth it appeare, that Christe gaue any commaundement of dippinge the partie into the water. But these men take quite away from the people, bothe the element & kinde of wine, and also the woordes of Consecration.

Last of al, in that he saithe,M. Harding falsifieth the wordes of S. Luke. The Apostles contrary to the Institution, Baptized in the name of Christe Onely, Bisides the méere sophistication of the mater, he also falsifieth the woordes, putting that behinde, that S. Luke set before.

And that thou maist the better perceiue the fraude, I must doo thée, Christian Reader, to vnderstande, that in the time of the Apostles, some that were Baptized, receiued the Holy Ghost in sensible signes, and were hable immediatly, some to speake sundrie tongues, some to woorke other miracles: Some others receiued no suche miracle, but Baptisme onely: as they of Samaria that were Baptized by Philip. Therefore, saith S. Luke, Peter and Iohn praied for them,Actor .8. that they also might receiue the Holy Ghost in visible signes, as wel as others. For the Holy Ghost vntil that time, was come vpon none of them,Onely. but onely they were Baptized in the name of the Lorde Iesus, by this woorde, Onely, excluding nothing els, but the outwarde miraculous giftes of the Holy Ghost.

But M. Harding transposeth and shifteth S. Lukes woordes at his pleasure, and placeth this woorde Onely, in the ende, and therby excludeth the essential forme of Baptisme, as if they had béene Baptized in the name of Christe Onely, and so not in the name of the Father, and of the Holy Ghost. This errour must néedes [Page] holde by the can [...]asinge of the Scriptures.vvashinge of feete.

To Baptize In the name of Christe, is to Baptize according to the Order, Institution, & Commaundement of Christe. Neither doo these woordes, In the name of Christe, importe that Baptisme was ministred in the name of Christe onely, & in none other name biside: no more then these woordes, Paule the seruant of Iesus Christe, doo importe, that Paule was the Seruant of Christe onely, and so not the Seruant of God the Father,Act. 16. nor of the Holy Ghost: Or these woordes, that Paule spake vnto the keeper, Beleeue in the Lorde Iesus, doo discharge him from beléeuing in ye other twoo persons of the holy Trinitie. Doubtlesse he must be very bolde with the Scriptures of God, that wil presume hereby to prooue, either that the Apostles altered ye essential forme of Baptisme, or that they proclaimed them Heretiques, that in Baptizinge woulde folow Christes Institution.

The obiection of wasshing of féete is common, & hath been often answeared. S. Bernarde calleth it a Sacrament. In sermone de Coena Domini. I graunte. But S. Bernarde is a Doctour but of late yeres, and therefore his authoritie herein must weigh the lighter. Neither dooth he so cal it according to the nature, and common Definition of a Sacrament. For neither was there any certaine element namely chosen, nor any special woordes appointed to make it a Sacrament, nor any promisse of Grace thereto annexed. Onely he calleth it a Sacrament by a general kinde of takinge. And in that meaning S. Hilarie saithe,Hilar. in Matt. canon. 5. 11. 12. 23. The Sacrament of Praie [...]: the Sacrament of Fasting: the Sacrament of Fulnesse: the Sacrament of Thirste: the Sacrament of Weeping. And S. Bernarde in an other place in like sorte saithe,Hilar. De Trinita. li. 10. The Sacrament of a painted Crosse: and in this place he saith, that the washinge of féete betokeneth the washing, and purging of venial sinnes,Bernard. De bonis defendēdis. whiche signification he calleth a Sacrament.

But Christe saithe, I haue geuen you an example, that as ye haue seen me doo, ye also doo the like. Therefore (saith M. Hardinge) this commaundement byndeth as wel as the other, Drinke ye al of this. How may a man trust M. Hardinge in the darke, that wil thus deceiue him in the light? For he knoweth that the washinge of feete was neither Institution of Christe, nor any parte of the Sacrament, nor specially appointed to be doone by the Apostles, nor the breache thereof euer déemed Sacriledge,De Con. dist. 2. Comperimus. as Gelasius writeth of this disorder of the halfe Communion. Whether the Apostles for any time after Christes Resurrection obserued it or no, it appeareth not. Neither is there any thing, to my remembrance, writen of it.1. Timoth 5. As wée may perceiue by S. Paule, it was an office more belonging vnto wemen, then vnto men. And it séemeth by S. Augustine, that this Ceremonie in the Churche had relation vnto some other cause, and not vnto the Institution of Christe, neither to the example or practise of the Apostles. For thus he writeth vnto his fréende Ianuarius touching the same:Augustin. ad Ianuar. Epist. 118 If thou demaunde, vpon what consideration this Ceremonie of washinge feete beganne first, notwithstandinge I haue wel thought of it, yet can I finde nothinge, that seemeth more likely, then this: for that the bodies of them that had appointed to be Baptized (at Easter) being il chearished by reason of the Lēten fast, woulde haue had some lothsomnesse in the touchinge, onlesse they had beene washte at some time before: And that therefore they chose this day chiefely to that purpose, vpon whiche day the Lordes Supper is yerely celebrate. Here S. Augustine saithe, it was the fulsomnesse of the bodies, and lothsomnesse of the senses, that first began this Ceremonie, and not the Institution or commaundement of Christ. But as touchinge the Ministration of the Communion in Bothe Kindes, it is most certaine, that ye Apostles vsed it, and that Christ commaunded it to be vsed stil vntil his comminge.

With what indifferent iudgement then can M. Hardinge thus compare these thinges togeather: a Sacrament, with no Sacrament: an Institution, with no institution: a thing, that in the Primitiue Church was euery where vsed, with that [Page] thing, wherof no proufe can be made, that vpon Christes commaundement it was euer vsed. Neither did Christe therefore so abase him selfe, to washe his Disciples féete, to the intente they according to the letter should doo the same: but in him selfe to shew them a perfite example of humilitie▪ For they were yet in a déepe dreame, that Christe should come like a Kinge with al worldly Maiestie, and that they should be Princes,Matthae. 20. & sit with him to rule the worlde. Therfore to breake them out of this sleape, he tooke vpon him this vile and seruile office, that they might sée, that his comming was to serue them, and therefore might learne humilitie, by his example one of them to serue an other.Matth. 18. In like manner Christe set a childe before his Disciples,Math. 10. & willed them al to be as children. He bad them to shake of the dust from their shoes,Matth. 8. & to carie neither rodde nor scrippe aboute them, and to salute no man vpon the way: not that they shoulde practise these thinges according to ye rigour of ye woordes, but to the intent yt by the same, they might be induced to a déeper vnderstanding. Such, was the Sacrament, and meaning of the Washing of féete.

The reasons that follow, are of like value. For Christ said not, Doo this after supper, or sittinge, or at a table, or beinge so many togeather: Neither did the Apostles euer so vnderstande his woordes. But when he had Ministred the Sacrament vnto his Apostles in Bothe Kindes, he bade them doo the same, that he had doone: and so they vnderstoode his woordes, and Ministred the Sacrament vnto the people in Bothe kindes accordingly.

The woordes of S. Cyprian here alleged, are spoken of sprinkeling, or powring on water ouer them, that were Baptized: which is but a Ceremonie, and therefore ought to be at libertie, and is not of the substance of Baptisme. Neither dooth it follow, Wee may breake a Ceremonie, Ergo, wee may breake the substance of Christes Institution. This reason rather maketh against M. Harding and his fellowes. For if Ceremonies should be vsed freely, and without rigour, as S. Cyprian saith, why then be they so precise in their Oyle, their Balme, their Lightes, and other thinges of like value, yt be the abuse thereof neuer so greate, yet they wil remitte nothinge? And if they be so precise, and so earnest in Ceremonies, & diuises of their owne, how muche more ought wée to be earnest, in maters touching the essential forme of the Institution of Christe?

M. Hardinge. The .10. Diuision.

I trust no man wil geather of that I haue saide here, that it is none offence to doo against Goddes commaundement. My meaning is farre otherwise. Neither say I, that this sayeinge of Christe in Matthew, Drinke ye al of this, or that in Iohn, Excepte ye eate the fleashe of the sonne of man, and drinke his Bloud, ye shal not haue life in you: Or other commaundementes of Christ, be not to be keapte: but this is that I say, and that euery Catholike man saithe: that the vniuersal Churche dooth better vnderstande, whiche are the commaundementes of Christe, and how they ought to be keapte, then Berengarius, VViclefe, Hus, Luther, Zuinglius, Caluine, Cranmere, Peter Martyr, or any their scholars, and followers, which now be sundrie sectes. As for example: God hath thus commaunded, Thou shalt not sweare: and, Thou shalt not kil:Math. 5. and if thine eye cause thee to offende,Exod. 20. pul him out, and cast him away from thee. Whereas certaine sectes of Heretiques, as namely they whiche be called VValdenses, and Picardi, by their construction hereof haue mainteined opinion, that no othe ought to be geuen or made in no case or respecte: likewise that in no case or respecte, a man may doo an other to death: and also that after the outwarde letter of the Gospel, sometime a man is bounde to pul out his eye, and cast it from him: whiche thinge hath been doone by some of the Picardes, as it is reported, as though els Gods commaundement were not keapte: this hath so beene vnderstanded by the Catholyke Churche confessing neuerthelesse these to be Gods commaundementes, as in time, in place, and in certaine cases, a man might, and ought, without breache of Commaundement, bothe sweare, and kil: and likewise keape his eye in his head▪ and therein offende God nothinge [Page] at al. So the Catholike Churche vnderstandeth, Drinke ye al of this, to be Christes Commaundement, and of necessitie to be obserued: but of Priestes onely, I meane of necessitie: and that when in the Sacrifice of the Churche is celebrated the memory of Christes deathe, whiche in that degree be the successours of the Apostles, to whom that commaundement was specially geuen, when they were consecrated priestes of the Newe Testament: who so did drinke in deede, as S. Marke witnesseth: Et biberunt ex eo omnes, Marke. 14. and they dranke al of it. To these onely, and to none other, the 55The .55. vntruthe. The Catholike, or vniuersal Churche neuer vnder stoode it so: But onely the Church of Rome, vvhiche is bothe late, and meere Particular▪ Catholike Church hathe euer referred the necessitie of that commaundement. Els if the necessitie of it shoulde perteine to al, and because Christe sayde Drinke ye al of this, if al of euery state, and condition ought to drinke of this Cuppe, of necessitie, howe is it come to passe, that our aduersaries them selues (who pretende so streighte a conscience herein) keepe from it infantes, and yonge children, vntil they come to good yeeres of discretion: specially where as the Custome of the Primitiue Churche was, that they also shoulde be partakers of this Sacrament, as it may plainely be seene in S. Dionyse, Cyprian, Augustine, Innocentius, Zosimus, and other auncient Fathers? what better reason haue they to keepe the infantes from the Cuppe, then the Anabaptistes haue, to keepe them from their Baptisme? If they allege their impotencie of remembringe the Lordes deathe, the Anabaptistes wil likewise allege their impotencie of receiuinge and vnderstandinge doctrine, that Christes Institution in this behalfe seemeth to require.

Thus the aduersaries of the Churche them selues doo agnise, that the vse of the Cuppe in the Sacrament, perteineth not to al of necessitie. So haue they neither godly charitie to ioyne with the Churche, neither sufficient reason to impugne the Churche.

The B. of Sarisburie.

The best defence to colour disobedience, is to improue Goddes Commaundement. Therefore saithe M. Hardinge, The halfe Communion is no breache of Christes Institution. For Christe neuer commaunded, that the whole Communion shoulde be ministred vnto the people in bothe kindes. And that (saith he) the Churche knoweth better, then Luther, or Cranmere, or suche others. What so euer ordinary lighte the Churche hath, she hathe it not of hir selfe,Psalm. 118. but of Goddes holy Woorde, that is a lanterne vnto hir feete. And it is no Christian modestie,Iohan. 3. to make suche boastes of the gyftes of God. Goddes holy Spirite bloweth where it thinketh good.Daniel. 13. Daniel alone sawe the innocencie of Susanna:Sozomenus. li. 1. Cap. 23. the Iudges and Elders sawe it not. Paphnutius alone was hearde againste al the rest of the Nicene Councel. S. Hierome alone is receiued against al the whole Councel of Chalcedon.36. Quest 2. And for as muche as M. Hardinge deliteth him selfe with odious comparisons without cause,Tria legitima. why might not a man likewise saye, The Primitiue Church in the time of the Apostles, and other Catholike Doctours, and olde Councels, that ministred the whole Sacrament vnto the people in Bothe kindes, vnderstoode Christes Institution, as wel as did afterwarde the Councel of Constance, in whiche Councel holden fouretéene hundred yéeres after Christe and more, it was determined, that the Laitie shoulde contente them selues onely with the halfe Communion in One Kinde. But therefore hath God geuen his holy Scriptures, that the Churche shoulde be directed, and neuer erre.August. contra Cresconium Grammaticum. lib. 2. cap. 21. And S. Augustine saithe: Dominus semper veraciter iudicat: Ecclesiastici autem Iudices, sicut homines, plaerunque falluntur. The Lorde alwaies iudgeth truely: but the Ecclesiastical Iudges, for that they be men, are oftentimes deceiued.

The examples of killinge, swearinge, pullinge out of eyes, eatinge of bloude, and strangled thinges, that are here brought in, stande more for a countenance, then for proufe of the mater. Touchinge the firste, God saithe vnto the priuate man,Exod. 20. Thou shalt not kil: Leuit. 20. but vnto the Magistrate he saithe,Deuteron. 18. Thine eye shal not spare: Thou shalt not suffer the wicked sorcerer to liue. This case was neuer doubteful: or if it were, let M. Hardinge shewe, in what Councel it was determined. Touchinge Oathes, it is forbidden, that any shal sweare vnaduisedly, or without [Page] iust cause, & so to abuse the name of God: But otherwise, to sweare before a Iudge in the way of Iudgement,Hieremiae. 4. Iustice,Matth. 5. and Trueth, God him selfe hath commaunded.

The pullinge out of the eye is an allegorie, wherein by a figure, or manner of speache, one thinge is conceiued of an other: and Christes meaninge is, that who so wil followe him, 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,Eusebij lib. 6. cap. 8. 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,De Maioritate & obedient [...]a. Ecce duo gladij h [...]c, Beholde, here be two sweardes, claimeth vnto him selfe bothe the Spiritual, and also the Temporal swearde,Vnam Sanctam. & so the whole iurisdiction of al the worlde.

The forbearing of bloude, and strangled meates,Act. 15. 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,Hieremi. 4▪ God saithe,Ephe. 5. 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? [...]enesis. 20. 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,In Edicto Imperat. Valentin. & Martia. in Chalced. Con. Acti. 3. 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, [Page] but of al togeather.De Missa publica proroganda. 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:De Legibus & Senatusconsult. & lōga consue. Si de. 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 yt the cōmon 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 vtrun (que) dic [...]us, sed id duntaxat quod volumus. De rebus dubijs. In ambiguo. 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 gloa [...]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,Hieronym. we must correcte S. Hierome,1. Corinth. 11. Chrysost. that saithe:2. Corinth. 18. 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 [Page] 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 shalbe 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 shalbe terrible contention, whether the Pope be aboue the Councel, or the Councel aboue the Pope. One Pope shalbe deposed: an other shalbe erected againste h [...]m: and so two Popes at one time. [...]hone shal excommunicate, and curse, and seeke al meanes to depose the other. Kinges and Princes shal be in partes. The whole worlde shalbe troubled. Th [...] shal these meters be concluded. That I comm [...]unde, they shal breake: that I bynde, they shal loose. O [...]lesse M. Hardinge geue suche exposition to Christ [...]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▪ 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 ye Ma [...]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, s [...]ide he, wh [...]le they list: but in the meane time I wil passe through. If the Councel vp [...]n aduise wil restore againe the whole Communion why then dooth Pope Leo cal it,In Bulla Leonis. 10 The Heresie of the [...]reekes, Ce [...]son. and of the Boh [...]mians? Or why dooth Gerson in title his booke, Con [...]a Ha [...]esim Communicandi Laicos sub vtra (que) specie? against the Heresie of [...]the [...]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:

[Page] 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 [...]llege here, that seeme to me very euidently to proue, that the vse of bothe kindes hath no [...] 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 [...]inde vs vnto.

Here may be alleged first th [...]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 vnderS. Luke n [...] meth neither [...]nor ON [...]LY. 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 ofIn the yere of our Lorde 1414▪ Constance, and also by the Councel of Basile, for proufe of the Communion vnder one kinde. That it was the Sacrament, the auncient Doctours doo affirme it plainely, and the woordes conferred with the woordes of our Lordes Supper, doo agree: and that it is not needeful of our owne head to adde thereto th [...]ministra [...] tion of the Cuppe, as our aduersaries doo by their figure Synecdoche: it appeareth by that those [...]wo Disciples, declared to the .xij. Apostles assembled togeather in Hierusalem, howe they knewe our Lorde in fractione Panis, in breakinge of the Breade to them, which cannot be taken for the wine. And as soone as they knewe him in breakinge of the Breade, he vanished away from their sight, er that he tooke the Cuppe into his handes, and blissed it, and gaue it vnto them, 56The .56. vntrueth. Neither S. Augustine, nor B [...]da, nor any other auncient Father hathe any such vvoord but rather the contrary. as it appeareth euidently inough to S. Augustine, to Bede, and to al other that be not wilfully opinatiue.

Againe, what neede is it to vse violence in this Scripture, and ioygne vnto it a patche of our owne diuise, by so simple a warrant of a figure, sithe that accordinge to the minde of the learned Fathers, Christe gaue here to the two Disciples, not a peece of the Sacrament, but the whole Sacrament, as it is proued by the effecte of the same: and the effecte presupposeth the cause. For S. Augustine confesseth by that Sacrament of Breade (so he calleth it) Vnitate corporis participata, remoueri impedimentum inimici, vt Christus posset agnosci, that thereby they were made partakers of the vnitie of Christes bodie, that is to saye, made one Body with Christe, and that al impediment or let of the enemie the Diuel, was taken away, so as Christe might be acknowleged. What more shoulde they haue gotten, if they had receiued the Cuppe also?

The B. of Sarisburie.

If I woulde speake onely by authoritie, and proue nothinge, as M. Hardinges woonte is, I might answeare al this mater in thrée woordes.

[Page] First, that the Breade that Christe brake at Emaus,Emaus. was common table 1 Breade, and not the Sacrament.

Secondly, that, al be it some writers séeme to cal it the Sacrament, yet none 2 of them saithe, it was ministred in One kinde, as M. Hardinge by his sclender gheasses woulde séeme to geather.

Thirdely, althoughe he were hable to proue, that Christe so ministred at that 3 time, and in that place, yet were al this nothinge to proue his purpose. For we ioyne issue of the People: he answeareth of the Priestes. I speake of the Curche: he speaketh of an Inne. And to conclude, by this example it appeareth, that Christe him selfe receiued in one kinde: whiche one thinge ouerthroweth al that M. Hardinge hath [...] builte.

And bicause he maketh him selfe so sure, and certaine, that Christe at Emaus ministred the Sacrament, it may please him to remember, that euen the same Doctours, that he hathe here alleged, and diuerse others of late yéeres, vpon good consideration haue saide,Augustin. in c [...] tena in. 24. Luc [...]. it was not the Sacrament. S. Augustine saithe, the breakinge of Breade there was hospitalitie, and intertaininge of strangers. His woordes be these: Quia hospitalitatem sectati sunt, eum, quem in expositione Scripturarum non agnouerunt, in panis fractione cognoscunt. Bicause they were geuen to hospitalitie, they knewe him in the breakinge of Breade, whome they knewe not in the expoundinge of the Scriptures. Whiche thinge S. Gregorie vttereth in plainer manner.Gregor. in Euā gel. Hom. 23. Mensam igitur ponunt, Panes, cibósque offerunt, & Deum, quem in scripturarum expositione non cognouerant, in panis fractione cognoscunt. They laye the table, and set foorthe Breade and Meate, and God, whome they knewe not in the expoundinge of the Scriptures, they knowe in the breakinge of breade. It were harde to saye, the settinge foorthe of Breade and Meate vpon a table in an Hosterie, was the Ministration of the Sacrament. And to leaue Beda,Dionys. in. 24. Lucae. and others, that folowe the same exposition, Dionysius one of late yéeres, and therefore ledde away with many errours, accordinge to the weakenes of that time, saithe thus: Accepit panem, & Benedixit: non tamen in suum Corpus conuertit, sicut in coena: sed vt moris est benedicere cibum. He tooke breade, and Blissed it: but he turned it not into his Bodie, as he did at his Supper: but onely as the manner is to saye grace, or to blisse the meate. Antonius Iulianus in Postilla maiori. So likewise saithe Antonius Iulianus: Nicolaus Lyra. Accepit panem, benedixit, fregit, & porrigebat illis, sicut consueuerat ante passionem. He tooke Breade, blist it, brake it, and gaue it vnto them, as his manner was before his Passion.

Lyra saithe, they knewe him, for that he brake the Breade so euen, as if he had cutte it with a knife. By these writers it appeareth, it was Common Breade, that Christe gaue to his Disciples, and not the Sacrament.

And whereas M. Hardinge allegeth S. Augustine to the contrary, if he had considered the woordes of one William Wideforde, VVil. VVideford. contra VVi [...]leuum. a Doctour of his owne side, whiche he vseth against Wicklife, I recken, either he woulde haue better aduised him selfe, or els woulde haue refused his owne Doctour. Wildefordes woordes be these: Hic dico, quod non habetur ex textu, vel ex Glosa Lucae. 24. vel per antiquos Doctores, quod ille Panis, quem Christus fregit post Resurrectionem, fuit Consecratus, vel Sacramentalis. Ideo ineptè, & consequenter dico, quod falsò allegat authoritatē Augustini. This I say, it cannot be geathered neither by the texte of S. Luke, nor by the Glose, nor by the auncient Doctours, that the Breade that Christe brake after his Resurrection, was the Consecrate, or Sacramental Bread. And therefore (I say) that foolishely, and by consequence, that falsely he allegeth S. Augustine to this purpose.

The twoo Councels of Constance, and Basil, thus vnderstoode the woorde; of S. Luke: and that (saithe M. Hardinge) in a Catholike mans iudgement ought to weigh muche. The former of these twoo Councels, was holden but of late daies, aboue fouretéene hundred yeres after Christe, and the weight of them is already determined by others. For al the [Page] Dominike Fréers,L [...]doui. Viues in 2 [...] De Ci [...]ta. Dei. Ca [...] 26. and al others that helde with Thomas of Aquine, whiche thought them selues to be the best learned, that were then aliue, vtterly refused the Councel of Basil, and saide, it was neuer lawfully called togeather.

And Albertus Pigghius saithe,I [...]hius in Hierarchia. that bothe these Councels, as wel that of Basil as the other of Constance, Decreed against the order of Nat [...]re, against the manifest Scriptures, against thoutoritie of al Antiquitie, and against the Catholike faith of the Churche.

These be the twoo Councels that M. Hardinge woulde haue to weigh so déepely in a Catholike mans conscience. Neither can it iustly be replied, that any of these were Lutherans. For the Dominike Fréers were a hundred yeres before Luther euer preached: And Albertus Pigghius wrote namely and of purpose against Luther. Uerily these Councels seeme ouer light, to weigh downe al the olde Councels of graue and Catholike Fathers, that were before them. Touching the authoritie of Councels, bicause they séeme oftētimes to vary, Gelasius thought it best to take vp the mater thus:Dist. 50. Domino Sancto. In gestis Conciliorum, quotiescun (que) discors sententia inuenitur, illius Concilij sententia magis teneatur, cuius antiquior, & potior extat authoritas. When so euer contrarietie in sentence is founde in the Actes of Councels, let the sentence of that Councel be taken, that hath the elder, and better authoritie. It this determination of Gelasius be good, there is no cause why these twoo so late Councels should weigh downe any Catholike mans conscience, specially against so many contrary Councels as haue beene before. Doubtlesse it is a maruelous case, that either of these twoo Councels, should at last sée that thing in the woordes of S. Luke, that the Councel of the Apostles coulde not see.

Yet to healpe M. Hardinge foorthwarde, let vs graunte, S. Augustine vnderstoode these woordes of the Sacrament. In déede he calleth it in the same place, Sacramentum Panis, The Sacrament of Breade, meaning thereby, that the substance of Breade in the same remaineth stil: but he calleth it not, The Forme or shadow of Bread, as M. Hardinge doothe. But let vs graunte, it was the Sacrament.

Now haue an eye (good Reader) to M. Hardinges fingers, and marke how he iuggleth with S. Augustines woordes.Augustin. De Con [...]ensu Euangel [...]starum. li. 3. ca. 25. S. Augustine saithe, Per Sacramentum Panis vnitate Corporis participata. These plaine woordes it liketh M. Hardinge to English thus, Thereby they were made partakers of the vnitie of Christes Body, that is to say, made one Body with Christe. Alas, this was no parte of S. Augustines minde. Beware, good Reader: this man séeketh waies to deceiue thee. Lyra him selfe confesseth, that these woordes of S. Augustine haue Mysticam interpretationem, A mystical vnderstandinge, and may not be taken, neither of the Sacrament, nor of Christes Natural Body, but of his Body Mystical, whiche is the Churche: and that who so euer is partaker, or member of the Churche, knoweth Christe: who so euer is without the Churche, knoweth not Christe. But who can better reporte the same, then S. Augustine him selfe? His woordes be these, plaine and cleare, and in the same place: how be it M. Hardinge thought good to dissemble them. Nec quisquam se Christum agnouisse arb [...]retur, si eius Corporis particeps non est [...] id est, Ecclesiae: cuius vnitatem in Sacramento Panis Apostolus commendat, dicens, vnus Panis, vnum Corpus multi sumus. Let no man th [...]nke he knoweth Christe, onlesse he be partaker of his Body (that is to say) of the Churche: the vnitie of whiche Churche the Apostle commendeth in the Sacrament of Bread [...] sayeinge, Wee beinge many, are one Breade, and one Bodie. The Churche was that body whereof the twoo Disciples were made partakers, and members, and so came to the knowledge of Christe.

Now, notwithstandinge wée haue graunted that S. Augustine expoundeth this place of the Sacrament, yet dooth not S [...] Augustine say, that Christe ministred the halfe Sacrament to his Disciples in One Kinde onely. But saith M. Harding, Luke speaketh onely of the Breade: Ergo, There was no wine.

[Page] This argument may be good in M. Hardinges Diuinitie, but it is of smal force in good Logique.

As for your Synecdoche, whereby of the parte ye vnderstande the whole (saieth M. Hardinge) It is but a patche of your diuise, and wil not serue. Yet S. Augustine, S. Gregorie, Bede, Iulianus, Dionysius, Lyra, Wideforde, and others that vnderstande these woordes of S. Luke of hospitalitie, must néedes craue the warrant of a figure, and vnder the name of Breade must néedes conceiue meate, and Wine also: otherwise there had beene a very simple, and a drie feast. Now if M. Hardinge can allowe them the figure of Synecdoche, why may not he as wel allow vs the same? It is a manner of speache commonly vsed in al the Scriptures.

But Christe streight way vanished from their sight vpon the breakinge of the Breade: and therefore had no leasure to deliuer the other portion: neither is their any mention made of the Cuppe. O what miserable straites these menne be driuen into? To make vp their tale, they are gladde to say, that Christ lackte leasure. But there is nothinge written of the Cuppe. I graunte. Neither is there any thinge there written, that Christe did Consecrate the Breade. And this place is priuileged aboue al others. We muste conceiue no more of it, then is spoken. Then was there a Sacrament without Consecration. Neither is there any thinge there written, that either Christ him selfe, or the Disciples did eate the Breade. Thus hath M. Hardinge with muche a doo founde out at last, not a Communion of One Kinde, yt he sought for, but a Communion of No Kinde at al. And so haue we a Sacrament without Sacrament: and a Communion without Communion.

What shal I say further? If I graunte M. Hardinge his whole demaunde, yet hath he wonne nothinge against me: but very muche against him selfe. For the question is moued of Lay people: M. Hardinge bringeth examples of Christe and two Disciples, who were of the number of the seuentie and two, that were sente abroade to preache the Gospel, and therefore it may wel be thought, they were Ministers, and not of the Laye [...]rte. LyraLyra in Lucam [...] ca. 24. and others thinke, the one of them was S. Luke him selfe. Epiphanius thinketh, it was Nathanael. Therefore M. Hardinge may wel geather hereof,Epiphanius contra Saturnilianos. y• Priestes may receiue in One Kinde: which thing he wil in no wise graunte. But he can conclude nothinge against the people. Suche lucke hath he to allege mater againste him selfe.

M. Hardinge. The .13. Diuision.

Here might b [...] alleged the place of thactes in the .2. Chapter, where mention is made of the Communion of breaki [...]e of the Breade, the Cuppe not spoken of: whiche the Heretiques called VValdenses, did confesse that it must be vnderstanded of the Sacrament, In confessione ad vladi [...]aum: and likewise the place of the .20. Chapter, and specially that of the .27. Chapter of the Actes. 57The .57. vntrueth. Chrysostome vnderstandeth it of Commō meate. VVhere Chrysostome and other Fathers vnderstande the Breade that S. Paule in peril of shipwracke tooke, gaue thankes ouer, Brake, and Eate, to be the holy Sacrament.

The B. of Sarisburie.

He thought it not good to recite the woordes, as knowinge, they woulde not greatly serue his purpose. That the two former places were meante of the Sacrament, it appeareth (saieth he) not onely by the VValdenses, but also by thexposition of the olde Fathers. Yet coulde none of them in either of these places, euer finde out the halfe Communion in One Kinde. But here is no mention of the Cuppe: Ergo, saithe M. Hardinge, the Communion was ministred in Breade alone. A learned man, before he conclude so vnaduisedly, shoulde foresee, what woulde follow. M. Hardinge graunteth, as shal hereafter appeare, that if a Priest doo Communicate in One Kinde alone, he committeth sacrilege: for so it is determined by Gelasius. Now let vs laye these two verities of [Page] M. Hardinges both togeather. The firste is, If a Prieste minister in One Kinde, he committeth sacrilege. The seconde is, The Apostles were Priestes, and ministred onely in One Kinde: for here is no manner mention of the Cuppe. These bothe be M. Hardinges premisses.M. Hardinges Conclusion. That the Apostles of Christe committed sacrilege. Hereof it must necessarily follow, and can not be auoided, that the Apostles of Christe committed sacrilege. But what wil not these menne graunte, to winne their purpose?

The weight of M. Hardinges argument, is taken, as they name it in Schooles, ab Authoritate negatiuè: and onlesse it be in consideration of some other Circumstance, it is so simple, that a very childe may soone answeare it. For as he saithe here, There is no mention made but of Breakinge of Breade: Ergo, there was no Cuppe, So might he also say, There is no mention made, but of Breakinge of Breade: Ergo, there was not Christes Bodie. Genes. 46. Or thus: Iacob went downe into Egypte with thrée score and tenne soules: Ergo, in his companie he had no bodies. Certainely, as the soule in that place importeth the whole man: euen so in the other place, the breakinge of Breade importeth the whole Ministration.

As for the Breakinge of Breade in the .27. of the Actes, whiche place as it is auoutched, Chrysostome vnderstandeth of the Sacrament, verely M. Harding was therein muche ouerséene. For the texte is cleare: If S. Paule gaue the Sacrament▪ beinge at that time in the shippe, he gaue it onely vnto Infidels, that knewe not Christe.M. Hardinge misreporteth S. Chrysostome. And Chrysostomes exposition euen in the same place is plaine to the contrary. For thus he enlargeth S. Paules woordes, that he spake to the Mariners. Obsecro vos vt sumatis cibum: hoc enim ad salutem vestram fuerit: hoc est, ne forsan fame pereatis, cibum sumite. I pray you take some sustenance, It is behooueful for you that ye so doo. That is to say, take some meate, leaste perhaps ye die for hunger. Now let M. Harding either say, these woordes are spoken of ye Sacrament: or confesse, that he hath made vntrue reporte of his Doctour.

M. Hardinge. The .14. Diuision.

It is not to be marueled at, al be it S. Paule deliuered to the Corinthians thinstitutiō of our Lordes Supper vnder bothe kindes, that yet vpon occasion geuen, and when condition of time so required, 58The .58. vntrueth. S. Paule neuer ministred the Communion so. he ministred the Communion vnder One Kinde, sithe that without doubte, he tooke that holie mysterie vnder One Kinde,1. Corinth. 10. for the whole Sacrament, as we perceiue by his woordes, where he saithe, Vnus panis, & vnum corpus, multi sumus, omnes qui de vno pane participamus. One Breade, and one Bodie, we beinge many are, al that doo participate of one Breade. 59The .59. vntrueth. For immediatly before he saithe, The Cuppe of Blissing, vvhiche vve Blisse, is it not the Cōmunion of Christes Bloude? VVhere he speaketh nothinge of the Cuppe. And likewise by his woordes, where he speaketh disiunctiuely, as the Greeke, and the true Latine texte hath. Quicun (que) manducauerit Panem, vel biberit calicē Domini indigné, reus erit corporis & sanguinis Domini. VVho so euer eateth the Breade, or drinketh of the Cuppe of our Lorde vnwoorthely, he shal be giltie of the Bodie and Bloude of the Lorde. Whereon dependeth an argument of the contrary, that who so euer eateth this Breade woorthely, or drinketh this Cuppe woorthely, he eateth and drinketh righteousnes and life.

The B. of Sarisburie.

It is no maruel, saithe M. Hardinge, though S. Paule ministred sometimes in One Kinde. But it is muche to be marueled, that any Christian man durst euer thus boldely to publishe open errour vnder the name of S. Paule. What woulde not these men take in hand [...] to proue, that dare thus to allege S. Paule him selfe against him selfe, and that without any testimonie, or woorde of S. Paule? Yes Marie, saiethe M. Harding, S. Paule saithe, We beynge many are one Breade, and one Bodie: and speaketh nothinge of the Cuppe. M. Hardinge chargeth S. Paule with sacrilege. Here by the way, M. Hardinge chargeth S. Paule with manifeste sacrilege. For it is already confessed by al them of that side, that it is sacrilege, if a Prieste, suche as S. Paule was, doo Minister and receiue the Sacrament vnder One Kinde.

[Page] But (he saieth) there is nothinge spoken of the Cuppe. What may we thinke hereof? Whether is this man him selfe blinde, or thinketh he al others to be blinde? Is there nothinge there spoken of the Cuppe? O good Christian Reader, marke the dealinge of this man, and beware of him. Onlesse thou consider wel the places, that he allegeth, he may soone deceiue thee. Thus lie S. Paules woordes.1. Corinth. 10. M. Hardinge misreporteth S. Paules woordes. The Cuppe of the Blissinge, whiche we Blisse, is it not the Communication of the Bloud of Christ? The Breade that we Breake, is it not the Communication of the Bodie of Christe? For we beinge many are one Breade, and one Bodie, al that be partakers of one Breade. Here S. Paule distinctly nameth bothe partes togeather, and the Cuppe before the Breade. Yet, saithe M. Harding, there is nothinge spoken here of the Cuppe. If he haue dealte faithfully herein, thou maiste truste him further for the reste. Uerely S. Hierome noteth it thus:Hieronymus, [...]1. Corinth. 10. Ideo de Calice primum dixit, vt posset postea de Pane latiùs disputare. Therefore S. Paule spake firste of the Cuppe, that he might afterwarde intreate more at large of the Breade.

Further, saithe M. Hardinge, S. Paule vseth a Disiunctiue, as appeareth bothe by the Greeke, and also by the true Latine texte. Suche diligence, and circumspection in searchinge the Scriptures for defence of a trueth is muche to be commended. For there may be oftetimes great weight in one letter, as appeareth by sundrie disputations betwéene the Christians and the Arrians. But this man séeketh so narrowly, onely to finde some Couert for his errour. S. Hierome, Anselmus, Haimo, and many others, bothe in the texte, and in thexposition of the same place, vse the Copulatiue. Not withstandinge, to graunte M. Hardinge his Dis [...]unctiue, yet if he be so skilful in the Digeste, as in other places of his Booke he woulde séeme to be, he mighte soone remember, that the very discretion of the lawe [...]ath determined, that sometimes Disiunctiues stande in stéede of Copulatiues, sometimes Copulatiues in stéede of Dis [...]unctiues.De verbor. & rer. significatione. Saepe ita comparatum est, vt & Coniuncta pro Dis [...]unctis accipiantur, & Dis [...]uncta pro Coniunctis.

But if M. Hardinge haue so good eye to one little Dis [...]unctiue, and meane vprightly, why dothe he so blindely passe by so many Copulatiues in the selfe same place altogeather? 1. Corinth. [...]. For S. Paule saithe, As often as ye shal eate of this Breade, And drinke of this Cuppe: And againe, Let a man examine him selfe, and so eate of that Breade, And drinke of th [...]t Cuppe: And againe, He that eateth, And drinketh vnwoorthely, eateth, And drinketh his owne damnation. Here be foure Copulatiues togeather. And by these it were good reason, that M. Hardinge shoulde expounde his Disiunctiue: specially for that S. Paule, Likewise also the Cuppe. recordinge thinstitution, vseth a Copulatiue: and the order of the Primitiue Churche, and thexposition of S. Hierome, and others, is agréeable to the same. Tertul. aduers [...] Prax [...]am. In suche cases Tertullian hath geuen a good rule. Opor [...]et secundum plura intelligi pauciora. Sed proprium hoc est omnium Haereticorum: Nam quia pauca sunt, quae in sylua inueniri possunt, pauca aduersus plura defendunt, & posteriora aduersus priora suscipiunt. It is meete that we expounde the fewer places accordinge to the moe. But this is the very caste of al Heretiques. For, bicause there be few thinges to be founde in the wood, or in the multitude, therefore they defende a fewe thinges againste many: and thinges lately diuised, againste the firste. Thus doothe M. Hardinge, as we plainely sée: and this, saithe Tertullian, is the very cast of al Heretiques.

M. Hardinge. The .15. Diuision.

For this purpose wee haue a not able place in the Hebrew Gospel of S. Matthew, whiche, S. Hierome saith, he saw in the librarie of Caesarea, and translated it. This place is cited by S. Hierome in his booke De Ecclesiasticis Scriptoribus, in Iacobo fratre domini. The woordes touchinge the Communion, that S. Hierome rehearseth, agree throughly with those of S. Luke. 24. Chapter. Matthaeus [Page]sic refert. Dominus autem, &c. Matthew reporteth thus: when our Lorde had geuen his shrowde vnto the Bishops seruaunte, he wente to Iames and appeared to him: for Iames had made an othe, that he woulde not eate Breade, from that hower he dranke of the Cuppe of the Lorde, vntil he saw him raysed from the dead. It followeth a litle after: A [...]erte, ait dominus, mensam, & panem. Statim (que) addit: Tulit Panem, & benedixit, & fregit, ac dedit Iacobo iusto, & dixit ei: Frater comede Panem tuum, quia resurrexit filius hominis a dormientibus. Bringe the table and set on Breade, quoth our Lorde: and by and by it is added: he tooke Breade and blessed it, and brake it, and gaue it to Iames the Iuste, and saide vnto him: my brother, eate thy Breade: for the sonne of man is risen againe from the Dead. No man can doubte but this was the Sacrament. And wine was there none geuen, for any thinge that may be geathered. For it is not likely, that S. Iames had wine in his house then, for as muche as Egesippus, who was not longe after him, witnesseth of him, that he neuer dranke wine, but at our Lordes supper.

The B. of Sarisburie.

What shal néede longe answeare to him that alleadgeth nothinge? Here is no woorde spoken of the Sacrament,Luc. 24. no more then when Christe did eate of the broiled Fishe, and of the Hony combe. And other proufe thereof there is none brought, but woordes, and boldenesse. For shew and countenaunce of somewhat, there is brought foorth the Gospel of S. Matthew, and that written in Hebrew, as though S. Matthew had written twoo Gospels, in twoo sundrie tongues: and not onely twoo, but also diuers. I know, it is thought of some, that S. Matthew wrote his Gospel in Hebrew, & by reporte of Theophylactus, S. Iohn the Euangelist translated the same into Greeke. But that there should be any contrarietie, or diuersitie of storie, or mater, as M. Hardinge séemeth to meane, I haue not hearde.

But S. Hierome in the place here alleged,Hieronymus. De Ecclesias [...]icis scriptoribus as he not once nameth the Sacrament, so he speaketh not one woorde of S. Matthew. Whiche thinge addeth some more distrust to M. Hardinges dealing. S. Hierome onely nameth the Gospel of the Hebrewes, which (he saith) he him selfe translated both into Gréeke and Latin, and is often alleged by Origen.Euseb. lib. 3. ca. 25. But Eusebius accompteth it for no Gospel, but onely amonge the bastarde Scriptures.

How be it, what so euer the credite of the Booke be, thus it is written: Christe tooke Breade and blist it, and brake it. Here (saith M. Harding) no man can doubte, but it was the Sacrament. I sée wel he woulde faine haue it so. Yet is there here neither by the Hebrewes Gospel, nor by S. Hierome, any one woorde spoaken of the Sacrament. Neither had S. Iames vowed, that he woulde not minister, or receiue the Communion, but that he woulde eate no Common Breade, before he had seene Christe risen againe from the dead. As for the blessynge of the Breade, it was not a thinge peculiar to the Sacrament, but a general manner that Christe obserued, when so euer be vsed Goddes creatures, as it may appeare throughout the storie of the Gospels. That Christe should then minister the Sacrament, it is but M. Hardinges gheasse. No olde writer euer saw so muche before, no not S. Hierome, that wrote the storie. Yet M. Harding, as though he had learned it in the thirde heauen, saith, It is so plaine, that no man may doubt of it.

But be it the Sacrament: Ergo (saith M. Hardinge) There was but one kinde. And how may that be proued? Now must one gheasse healpe an other. For it is likely (saith M. Harding) that there was no wine in the house. And why so? Bycause S. Iames dranke no wine. If gheasses goe for argumentes, this mater is doone. How be it, it seemeth a very séely gheasse, to say, S. Iames dranke no wine, Ergo, He had no wine in his house. Uerely the same Egesippus,Egesippus. Abdias libro. 6. that saithe, S. Iames neuer dranke wine, saithe also, That he neuer was annointed, neuer ware woollen clothe, neuer eate fleashe in al his life.

Hereof by M. Hardinges Logique wée may conclude, that he had neither ointment, nor woollen clothe, nor fleashe in his house. Yet is there here an other greater [Page] inconuenience.Hieronymus de Ecclesia. Scriptoribus. S. Hierome saith that S. Iames continued Bishop in Hierusalem the space of thirtie yeres, vntil the seuenth yere of Nero: if it be true that is here auouched, that in al his life he neuer dranke Wine, but onely at Christes last Supper, then must it follow, that being Bishop in Hierusalem the space of thirtie yeres he neuer saide Masse: whiche thing M. Harding may not wel graunt: Or els that he consecrated in one kinde: which thing by Gelasius is adiudged Sacrilege. Whiche way so euer M. Harding turne him selfe, into one of these inconueniences he must néedes fal.

Againe, if here be mention in déede of the Sacrament, & no Wine to be had in S. Iames house, then did Christe him selfe receiue in one kinde, to whose example, as these men say, Bishoppes and Priestes are bounde to stande. Therefore let them no longer defraude the people, but by Christes example let both Bishops, and Priestes, content them selues with the halfe Communion, as wel as others.

M. Hardinge. The .16. Diuision.

But bicause perhaps our aduersaries wil caste some myste ouer these allegations, to darken the truth with their cloudie gloses, whiche be cleare yenough to quiet, and sobre wittes, that geue eare to the holy ghost speaking to vs by the mouthe of the Churche: I wil bring foorthe suche witnesses and proufes for this purpose out of auncient Fathers, as by no reason, or Sophistical shifte, they shal be hable to auoide. Many of the places, that I alleged in the article before this for Priuate Communion, may serue to this purpose very wel, and therefore I wil not let to recite some of them here also.

The B. of Sarisburie.

God wote it were greate wronge to cast a myste ouer darkenesse. But M. Hardinge hauing alleged suche mater for his halfe Communion, as he him selfe seeth may be easely answeared,VVil. VVidefor [...]dus contra wicleuum. 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 ye Bishop of Tholouse in Fraunce:Hieronym. ad Rusticum. Nihil illo di [...]ius, qui Corpus Domini in canistro vimineo, sanguinem portabat in vitro. There was no man richer th [...]n he, that carried the Lordes Body in a wicke [...] Basket, and his Bloud in a Glasse. Iustinus Martyr in Apologia. 2. Likewise Iustinus Martyr, declaring the order of the Churche in his time, saithe thus: Illis, quae cum gratiarum actione consecrata sunt, vnusquis (que) participat: Eadem, ad eos qui absunt,[Page]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,This Canō is neither sounde in the Greeke, nor extant in the firste editiō, no [...] alleged by Gratia [...]. 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,Rufinus libro. 1. ca. 6. Diaco [...] 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,Canon. 18. namely in the presence of a Priest, yet that it was so vsed in the primitiue Churche, it appeareth by most manifest, and certaine prou [...]es. S. Ambrose imagineth S. Laurence beinge a Deacon, thus to say vnto Sixtus the Bishoppe, when he saw him ledde to his Martyrdome.Ambr. officior. lib. 1. ca [...] 41. Experire vtrum idoneum ministrum elegeris, cui commiseris Dominici sanguinis Consecrationem. O [...]ather, trie whether thou haue chosen a [...]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, Eutropius. 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,Folio. 356. Authen. De Eccle. diuer. capitulus. 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: Cōcil. Ancyran. Can. 2. the woordes be, Diaconi similiter, qui immolauerunt, honorem quidem habeant: cessare verò debent ab omni Sacro ministerio, [...]iue a Pane, [...]iue a Calice offerendo, vel praedicādo. Let the Deacons, yt 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, Bergomen. in Honorio. saith, It was Decreed by Zosimus Bishop [Page] 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 ye Councel holden at Arle in Fraunce, that Deacons should not minister the Sacrament at al. The woordes be, Concil. Arelaten. 1. ca. 15. 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 ye Sacrament reserued, as M. Hardinge séemeth to geather vpon a false texte, being neither in the Gréeke, nor in the former setting foorth of the Councels, nor alleged by Gratian: but that the Deacon in the absence of the Priest, might Consecrate the holy Mysteries, and deliuer the same vnto the people, as may wel be geathered by the woordes of Rufine. But let vs graunt M. Hardinge, that the Sacrament was reserued. Yet hath he gotten very smal aduantage for his halfe Communion. For if he woulde say thus:

The Sacrament was reserued,
Ergo, it was reserued in one kinde,

the Sequele of his argument would be to weake. No Logique coulde make it good.

I graunte, the holy Mysteries were sometimes keapte in the primitiue Churche vpon sundrie occasions: but they were keapte in Bothe kindes, as manifestly appeareth by Nicephorus,Nicephor. li. 13. ca. 19. and by the first Epistle of complaint sent by Chrysostome vnto Innocentius. This beinge true,Chrysost. epist. 1. ad Innocētium. as it can not be denied, that the Sacrament was reserued in bothe kindes, what then hath M. Harding gotten by this inuincible argument, for his halfe Communion in one kinde?

M. Hardinge. The .19. Diuision.

VVhere oftentimes wee finde it recorded of the Fathers, that Christian people in time of persecution receiued of the Priestes at Churche in fine linnen clothes the Sacrament in sundrie portions, to beare with them, and to receiue it secretely in the morning before other meate, as their deuotion serued them: for the same cause, and in respect of other circumstances, it must of necessitie be taken onely, for the kinde or forme of Breade. The places of Tertullian, and S. Cyprian be knowen. Tertullian writing to his wife,Lib. 2. ad V [...] rem. exhorteth her not to marie againe, specially to an Infidel, if he die before her, for that if she doo, she shal not be hable at al times for her husbande, to doo as a Christian woman ought to doo. VVil not thy husbande knovve (saith he) vvhat thou eatest secretely before al other meate? The .60. Vntruth, Stā ding in the false translating of Tertullian. And in case he doo knovv it, he vvil beleeue it to be Breade, not him vvho it is called. S. Cyprian writeth in his Sermon De Lapsis, That when a woman had gonne about with vnwoorthy handes to open her Cofer, where the holy thinge of our Lorde was layde vp, she was made affraied with fier that rose vp from thence, as she durst not touche it, which doubtlesse must be taken for that one kinde of the Sacrament.

The B. of Sarisburie.

The mater, that hangeth in question betwene vs, is whether the people being assembled togeather in the Churche, at any time within the space limited, receiued the Communion vnder one kinde. M. Harding answeareth me, not of the order of the Churche, but of seueral men, and Priuate houses. Thus he flieth that thinge, that should be proued: and the thinge that néedeth no proufe, as nothinge pertinent vnto the mater, he proueth onely to coniecture.M. Hardinge falsifieth Tertullian. In the place of Tertullian he vseth a manifest corruption, as I haue already shewed.

His coniectures be these: Wemen receiued the Sacrament in a linen clothe: Tertullians wife receiued it at home before meates: S Cyprian saith, A woman keapte it at home in a Cheaste: Ergo, The Sacrament was ministred in one Kinde. These be colde gheasses, & no prou [...]es. To say, They had the Breade, Ergo, They had not the wine, is a very fainte reason, and hangeth onely of ignorance, for that M. Hardinge knoweth not, in what order these[Page]thinges were keapte. But that women and others keapte the Sacrament, & carried it about them, and that in Bothe Kindes, it is euident, and cannot be denied.

Gregorie Nazianzene thus writeth of his sister Gorgonia,Nazian. in funere Gorgoniae. [...]. &c. If her hande had layde vp any portion of the tokens of the pretious Body, and of the Bloude, minglinge it with her teares &c. Here Nazianzene, contrary to M. Hardinges iudgement, saith, she had laide vp bothe partes. And what should I stande longe, to heape examples? M. Hardinges owne Amphilochius, Amphilochius. of whome he séemeth to make so greate accompte, emonge other his fables, whereof he hath good stoare, saith, That a certaine Iewe came and receiued emonge the Faithful, and priuily carried parte of either Kinde home with him. How, or wherein, it is not written. Yet wil it not followe: M. Hardinge cannot tel wherein the Iewe carried home the wine: therefore Amphilochius tale is not true.

Now, if M. Harding had his owne request, yet is he farre of from his purpose. For if he woulde reason thus, One woman receiued the halfe Sacrament in one Kinde at home, Ergo, The People receiued in like sorte openly in the Churche, Which is the thing that should be prooued, this argument would hardely holde.

To be shorte, these thrée examples here alleged are nothing els, but méere abuses of the Sacrament.Cyprian. de Lapsis Serm. 5. Conci [...]. Caesaraugust. ca. 3. And therefore as it appeareth by S. Cyprian, God shewed him selfe by miracle, to be offended with it, frayeing ye woman, yt so had keapte it, with a [...]lame of fier. And it was decréed in ye Coūcel holden at C [...]saraugusta in Spaine, That if any man receiued the Sacrament, and eate not the same presently in the Churche, he should be accursed for euer. Thus M. Hardinges reasons holde onely by gheasse: grounded vpon abuse: and beinge graunted, yet are not hable to proue his purpose.

M. Hardinge. The .20. Diuision.

The examples of keepinge the holy Sacrament vnder the forme of Breade onely, to be in a redinesse for the sicke, and for others in time of daunger, that they might haue their necessarie vitaile of life, or viage prouision with them at their departure hence, be in manner infinite. Here one, or twoo may serue in steede of a number. For though M. Iuel maketh his vaunte, that wee haue not one sentence, or clause, for proufe of these articles, whiche he so defaceth with his negatiue: yet I wil not accumulate this treatise with tedious allegation of authorities. S. Ambrose at the houre of death, receiued the Communion vnder one Kinde, keapte for that purpose, as it appeareth by this testimonie of Paulinus, who wrote his life. And bicause it may be a good instruction to others to die wel, I wil here recite his woordes. At the same time as he departed from vs to our Lorde, from about the eleuenth hovver of the day, vntil the houre that he gaue vp the ghost, streatchinge abroade his handes in manner of a Crosse, he praied. VVee savve his lippes mooue, but voice vvee hearde none. Horatus a Priest of the Churche of Vercels, beinge gonne vp to bedde, hearde a voice three times of one calling him, and sayeing to him, arise, and haste thee, for he vvil departe hence by and by. VVho goinge downe gaue to the Saincte our Lordes Body: whiche taken, and swallowed downe, he gaue vp the ghost, hauinge with him a good viage prouision, so as the soule beinge the better refresshed by the vertue of that meate, may now reioyse with the companie of Angels, whose life he lead in the earthe, and with the felowship of Elias.

The B. of Sarisburie.

It is no vaunte to say the truthe. Neither did I denie, that euer any one man receiued the Communion in one Kinde. For I knew al these examples, & the weight of them. Neither is it so harde a mater for a man to know them. But this is the onely thing that I denied, That you are not hable to bringe any one sufficient authoritie, or example, that euer the vvhole people receiued the Communion in the open Churche vnder one Kinde. Hereupon resteth that straunge Negatiue, wherewithal ye are so gréeued. This is it, that ye should proue, and yet hitherto haue not proued. Ye say, ye wil not accumulate [Page] examples, as though ye had yenough to spare.Paulinus. Yet haue ye gotten togeather Sickefolke, Wemen, Infantes, Madde men, Coniectures, Gheasses, Miracles, and Fables: and haue spared nothing that might be founde, although it made nothing to your purpose. Suche is the stoare of your examples.

Touching Paulinus, that, as it is supposed, wrote this life of S. Ambrose, I wil say nothing, as of me selfe, but onely referre you to Erasmus, Erasm. in praefatione in Ambrosium. whose iudgement ye woulde séeme sometime not to misselike. Thus he saith: Idem est artifix, qui tā multa contaminauit in scriptis Hieronymi, & Augustini &c▪ It is the same craftes man, that hath corrupted so many thinges in the writinges of S. Hierome and S. Augustine, a man euen made to suche a purpose. He had the storie of S. Ambroses life written by some other. Vnto the same he set a ioyly preface of his owne: he woaue in a greate many talkes between parties, and therevnto framed a conclusion, and patched on a sorte of Miracles. Compare the very phrase, and maner of speache of the true Paulinus with this fellowes ragges &c.

This is that Paulinus, whom M. Harding hath chosen for his authour.

Touching the mater, if it be graunted, it neither reliueth M. Hardinges purpose, nor hindreth ours. For if S. Ambrose streight vpon receiuyng of the Bread, yelded vp the sprite, & therfore did not receiue the Cuppe, whiche thinge notwithstanding is not yet proued, yet wil it not follow, that this was the common order of the Churche. What example of dieing wel M. Hardinge hath here [...]ounde, I cannot sée: onlesse he meane yt the Sacrament, onely bicause it is receiued, hath power to worke Saluation, and to cause a man to die wel: whiche is a daungerous doctrine,Articulo. 20. and by M. Harding already refused. For, as muche as may appeare by the storie, neither did S. Ambrose in that case cal for the Sacrament, nor vtter any kinde of woorde, nor vnderstoode, what he receiued: but onely lay spéechless, and as soone as he had swallowed the Breade downe, gaue vp the Ghost. But this Paulinus in the same storie, noteth one special sentence of S. Ambrose, much had in remembrance and commended by S. Augustine in his olde age, and here dissembled by M. Hardinge, wherof a man may take great comforte, & in déede learne a good lesson to die wel. For he said lieyng in his death bedde, Non sic vixi, vt pudeat inter vos vinere: nec mori timeo, quia bonum habemus Dominū, Neither haue I so liued that I am ashamed longer to liue amongst you: nor am I affraied to die, for that wee haue a gratious Lorde.

M. Hardinge. The .21. Diuision.

Dionysius Alexandrinus aboute the yere of our Lorde .200. as Eusebius Caesariensis reciteth, manifestly declareth,Ecclesias. hist. lib. 6. ca. 44. how that an olde man called Serapion, was houseled vnder one kinde at his ende. This Serapion after that he had laien speechelesse three daies, sent for the Sacrament. The Priest for sicknesse not hable to come him selfe, gaue to the ladde that came of that errant, a litle of the Sacrament, commaunding him to weate it, and so being moisted to powre it into the olde mans mouthe. Thus much is expressed by the woordes there, as the Greeke is to be construed. [...]. The ladde beinge returned home, moisted with some liquor that diuine meate, to serue the olde man withal, licinge now pantinge for desier to be dimissed hence, and to hast him away to Heauen, and powred it into his mouthe. For that this olde mannes mouthe and throte, had longe benne drie by force of his sickenesse, the Priest, who had experience in that case, prouidently gaue warninge, to moiste the Sacrament with some liquour, and so togeather to powre it into his mouthe. Which was so doone by the ladde, as Dionysius expresseth. Now if the forme of wine had then also been brought by the ladde to be ministred, there had been no neede of suche Circumstance, to procure the olde man a moisture to swallow downe that holy foode. And that this was the manner of ministring the Sacrament to olde men at their departinge, it appeareth by recorde of Theodoritus, who writeth in his Ecclesiastical storie, how one Bassus an Archepriest ministred vnto an olde man called Simeones, of greate fame for his holinesse. Bassus, saith he, as he visited his Churches, chaunced vpon holy Simeones that vvoonder of the vvorlde, lieinge sicke, vvho throughe feeblenesse vvas not hable to speake, nor moue. [Page]VVhen Bassus savve he shoulde dye, he geueth him his rightes before. But after vvhat sor [...]e, it is to be marked. Spongia petita Simeoni o [...] hum [...]ctat atque eluit, ac tum ei diuinum obtulit Sacramentum. He calleth for a sponge (saithe Theodoritus) and therevvith moisteth and vvassheth Simeones mouthe, and then geueth him the holy Sacrament. If at that time the receiuinge of the Sacred Cuppe had beene in vse, suche procuringe of moisture, for the better swalowinge downe of the Sacrament vnder one kinde, had beene needelesse.

Amphilochius that woorthy Bishop of Iconium in Lycaonia, of whom mention is made in the article afore this, writeth in the life of S. Basile, that a litle before he gaue vp his Ghoste, he receiued a portion of the holy Sacrament,The buriynge of the Sacrament. whiche longe before he had caused to be kepte, to thintent it might be put in his graue with him at his burial. VVhiche no man can cauil to be any other then the forme of breade onely.

The B. of Sarisburie.

M. Hardinge rather then he woulde séeme to answeare nothinge, answeareth one thinge for an other. The question is of the vsage & order of the Churche: his answeare is of Serapions deathe bedde, as though there had béene no Churches yet erected in those daies.

This Serapion for open Idolatrie by him committed, was excommunicate from the Churche, and vtterly cutte of from the company of the faithful, and that in suche extreeme sorte for the greatter terrour of others, that duringe his life he shoulde neuer be admitted againe. Notwithstandinge whiche extremitie, vpon good proufes, and tokens of repentance, lest the partie shoulde be vtterly swalowed vp with despayre, the Churche oftentimes with charitable discretion, remitted some parte of that rigour: as may appéere by S. Cyprian, S. Augustine, and others, and by Dionysius that wrote this storie.

S. Augustine speakinge of the times of persecution, Doo not we consider (saithe he)August. Epist. 180 [...] in what multitudes the people in suche daungers resorteth to the Churche, some desiringe they may be Baptized, some that they may be reconciled from excommunication, some that they may be admitted to shewe their repentance (for their open crimes) euery man desiringe consorte, euery man desiringe the participation of the Sacrament? In whiche case if there be no Minister to be had, what misery then followeth them, that departe this life either vnbaptized, or els bounde (in their sinnes?) Likewise S. Cyprian saithe, In this extreeme case of deathe, the partie excommunicate shoulde not tarie to be reconciled by the Bishop (in the presence of the Churche, as the order was then) but discharge him selfe before any Deacon, and so departe vnto the Lorde in peace. Therefore the priest vnderstandinge the state, the olde man Serapion beinge excommunicate stoode in, and beynge not hable for sickenesse to goe him selfe, leaste he shoulde departe confortelesse in desperation, in token that he was reconciled vnto the Churche, sente vnto him the sacrament by the ladde, and sente it not in one kinde onely, but in bothe. For suche was the order of the Churche then,Hieronym. ad Rusticum. as it appeareth wel by the story of Exuperius, Iustinus, Apologia. 2. and by Iustinus, and others. And the boye that caried the Sacrament, for more ease of the olde man in that case, was warned by the priest to moiste the breade in the Sacramental wine that he brought with him, like as Bassus also did vnto Simeones: whom M. Hardinge highly commendeth for his holinesse, not withstandinge he were the founder of the Messalians,Theodoret. li. 4. Cap. 11. and therfore, as he afterwarde saithe, the firste parent of the Sacramentarie Heresie. And what hath M. Hardinge herein founde for his halfe Communion? He wil saye, The boye was commaunded to dippe the Breade: and Bassus was faine to washe Simeones mouth, Ergo, they receiued in one kinde. Uerily, Serapions boye were soone hable to answeare this argument. For what sequele is this in reason, The sicke mans mouthe was drie: Ergo, he coulde not receiue the Cuppe? Who woulde make suche reasons but M. Hardinge? Of this grounde he might better [Page] reason thus:Good Frydaie. The sicke mans mouthe was drie: Ergo, he coulde not receiue the Breade. In my iudgement, the scowringe of the sicke mans mouthe, hath smal force to take from him the Sacrament of Christes Bloude, and so to prooue the Halfe Communion.

As for the fable of M. Hardinges Amphilochius, it were greate wronge to answeare it otherwise then as a Fable. For thus it is: The Breade had beene keapte by the space of seuen yeeres, or more: S. Basile in his deathe bedde called for it, and receiued it, to thentent, as M. Hardinge saithe, it might be buried with him. The former parte hereof, to say, either that the Sacrament was kepte the space of seuen yéeres, or that at the ende of so longe time, it was fitte to be receiued of a sicke manne in his deathe bedde, is méere folie. But to say as M. Hardinge here saithe, that the Bodie of Christe beinge nowe immortal, and glorious, and at the right hande of God may be layed in the graue, and buried, is manifest and wicked blasphemie. Abdias saith, that S. Mathie thapostle when he was stoaned to death, desired that twoo of the firste stoanes might be buried with him, for a witnesse against them, that so vsed him: who, although he be ful of like fables, yet hath he some reason in his fables: but M. Hardinges Amphilochius hath none at al.

Nowe for viewe of M. Hardinges proufes, good Reader, consider this. I demaunde of the Laitie: he answeareth of S. Ambrose, and S. Basile, whiche were Bishoppes. I demaunde of the whole people: he answeareth of seueral menne. I demaunde of the vsage of the Church: he answeareth of personnes excommunicate, that were without the Churche. I demaunde of sufficient and certaine proufes: he answeareth me by gheasses and fables. And these be his inuincible argumentes, that no man can answeare.

M. Hardinge. The .22. Diuision.

It hath ben a 16 custome in the Latine Churche from thapostles time to our daies,The .61. vntruthe. VVithout any colour, or shewe of trueth. that on Good Friday as wel Priestes, as other Christen people, receiue the Sacrament vnder the forme of Breade Onely, consecrated the day before, called the day of our Lordes Supper, commonly Maundie thursday, and that not without signification of a singular Mysterie, and this hath euer beene iudged, a good and sufficient Communion.

The B. of Sarisburie.

This may wel be called a Good Fridaies argument, it commeth in so naked without witnesse. In déede M. Tonstal saithe,Tonstall. de Eucharist. it hath béene vsed of olde in the Latine Church, but he durst not say, from the time of thapostles, as M. Hardinge here saithe. Yet, for augmentation of mater of his side, I wil say further: the firste Councel Aransicane holden sometime in Fraunce,Concil. Aransicanū. 1. li. 1. ca. 4. and Innocentius the firste haue added hereto the holy Satursday, whiche nowe is called Easter Eaue, and say it is a tradition of the Churche, that in those twoo daies the Sacrament in any wise be not ministred. The like whereof is written by Socrates,Socr. li 5. ca. 22 [...] of Good Friday and the Wensday before.Innocent. 1. ca. 4.

The singular mysterie hereof, M. Hardinge holdeth secrete as a Mysterie. Thom. 3. par. de Euch. q. 76. ar. 2 [...] Innocentius saithe, It is bicause thapostles ranne their way that day, and hidde them selues.Gerson contra Floret. li. 4. Thomas of Aquine, & Gerson say, Bicause if any had Consecrate that day, while Christ saie deade, the Bodie had beene without Bloude, and the Bloude without the Bodie. Others say, If the Sacrament that meane while had beene keapte,Tho. 3. par. q. 81. ar. 4▪ it would haue beene dead in the Pix.

Hugo Cardinalis saithe, Innocent. 3. Quinta feria duae hostiae consecrantur, Hugo Cardinal in Euang. secundū Lucā. ca. 24. & altera in crastinum reseruatur, [...]leganter. quod eleganter fit, &c. Vpon Shire Thursday two hostes be consecrate, and thone of them is reserued vntil the nexte day, whiche thinge is very trimly done. For Christes passion is the trueth, and the Sacrament is a figure of the same. Therefore when the trueth is [Page] come, the figure geueth place. These be the greatest mysteries, that I could euer learne toutchinge this mater.

But this, saithe M. Hardinge, was euer coumpted a good Communion. I graunte. But ye haue not yet proued, that this was your Halfe Communion. For if ye say, they Consecrated the day before: Ergo, they receiued in One Kinde onely the day after, this woulde be no formal argument. For the Greeke Churche al the Lente longe vsed to consecrate the Sacrament onely vpon Satursdaies,Sext [...] Synodus Constantinopol. Can. 52. and Sonnedaies, as it is noted in the Councel of Constantinople: & vpon other daies they vsed the Communion of thinges Consecrate before, and yet had they neuer vntil this day the Communion vnder On [...] Kinde. [...]. Yet notwithstandinge vnto this manner of the Greeke Churche,Tonstall. de Eucharist. M. Tonstal resembleth the [...]bseruation of Good Fridaie in the Latine Churche. So farre is M. Hardinge of, from prouinge his purpose by Good Fridaie.

M. Hardinge. The .23. Diuision.

And that in the Greeke Churche also, euen in the time of Chrysostome, the Communion vnder the forme of Breade onely, was vsed, and allowed, it appeareth by this notable storie of Sozomenus a Greeke writer: whiche bicause it is longe,Histor. Ecclesi. li. 8. ca. 5. in Graeco. I wil here rehearse it onely in Englishe, remittinge the learned to the Greeke. VVhen Iohn, otherwise named Chrysostome, gouerned the Churche of Constantinople very wel, a certaine man of the Macedonian Heresie had a wife of the same opinion. VVhen this man had hearde Iohn in his Sermon declare, how one ought to thinke of God, he praised his doctrine, and exhorted his wife, to conforme her selfe to the same iudgement also. But when as she was ledde by the talke of noble wemen, rather then by her husbandes good aduertisementes, after that he sawe counsaile tooke no place, excepte ( (que) he) thou wilt beare me companie in thinges toutching God, thou shalt haue no more to doo with me, nor liue any longer with me. The woman hearinge this, promisinge fainedly, that she woulde agree vnto it, conferreth the mater with a woman seruant that she had, whome she esteamed for trustie, and vseth her helpe to deceiue her husbande. About the time of the Mysteries, she holdinge fast that whiche she had receiued, s [...]ouped downe, makinge resemblance to pray. Her seruant standinge by, geueth to her secretely, that whiche she had broughte with her in her hande. That, as she put her teeth to it, to bite it, hardeneth into a stone. VVith that the woman sore astonied, fearinge leasie some euil shoulde happen vnto her therefore, whiche came by the power of God, ranne foorthwith to the Bishop, and bewrayinge her selfe, sheweth him the stone, hauinge yet in it the printes of her bitte, representinge a strange mater, and a wonderous colour: and so with teares of her eyes, besought forgiuenes, promisinge her husbande she would consent and agree to him. If this seeme to any incredible (saithe Sozomenus) that stone is witnes, whiche to this day is keapt amonge the Iewels of the Church of Constantinople. [...]. By this storie it is cleare, the Sacramēt was then ministred vnder One Kinde onely. For by receiuinge that one forme, this woman woulde haue perswaded her husbande, that she had communicated with him, and with that holy Bishop. Els if bothe kindes had then beene ministred, she shoulde haue practised some other shifte for the auoiding of the Cuppe, whiche had not beene so easie.

The B. of Sarisburie.

I may not disgrace the credite of this storie: al be it in Sozomenus, and Nicephorus, of bothe whome the same is recorded, there be sundrie thinges, that may wel be filed. But I see no cause yet, wherefore M. Hardinge shoulde blowe the triumphe. For in al this longe rehearsal there is not one woorde spoaken of the Communion vnder One Kinde. The Breade so changed into a stone, and keapte for a memorie emonge the Iewels there, was a witnesse of the womans dissimulation, and not of M. Hardinges halfe Communion. Yet (saith he) by this storie it is cleare, the Sacrament was then ministred vnder one Kinde onely. For by receiuinge that one forme, the woman would haue perswaded her husbande, that she had Communicated with him. Els if [Page]bothe kindes had then beene ministred, she woulde haue practised some other shifte, for thauoidinge of the Cuppe, whiche had not beene so easie. Nowe truely here is but a colde Conclusion, hanginge wholy (as it may appeare) onely vpon the sleight of a womans witte. For as this woman had diuised to deceiue her husbande in the Breade, why might she not as wel diuise to deceiue him in the Cuppe? Why might she not take the Cuppe, and faine that she dranke, and yet drinke nothinge? Doubtles suche dissimulation is sooner wrought in the Cuppe, then in the Breade: and she that durst so to dissemble in thone parte of Goddes Sacramentes, would little feare to dissemble in the other.

Here we sée the certaintie of M. Hardinges gheasses. He reapeth the thinge, that was neuer sowen: and geathereth of his authours the thinge, that was neuer spoaken.

But touchinge the trueth of this whole mater, if a man liste onely to goe by gheasse, as M. Hardinge doeth, why may he not thus imagine with him selfe, If this woman would thus dissemble in a case so dangerous, what néeded her to take the Breade at her maides hande, and specially at that time, in that place, and in the sight of ye whole people? Or how coulde she so openly receiue it without suspicion? Or why might she not haue brought it in a Naptkine secretely aboute her selfe? The burthen was not greate: her fayninge and hypocrisie had beene the easier.

And thus muche to answeare one gheasse by an other.

But that there was no suche dismembringe of the holy Communion at that time, we may wel vnderstande both by S. Basile,Chrysost. in. 2. Cor. hom 18. Nazianzene, Gregorie Nyssene, and others of that age, and also by these plaine woordes of Chrysostome, Est vbi nihil differat Sacerdos a subdito: vt quando fruēdum est horrendis Mysterijs. In some cases there is no difference betweene the Prieste and the people: as when they must enioye the reuerende Mysteries. Bysides yt, the Gréeke Churche neuer had this halfe Communion, neither before that time, nor neuer sithence. And therefore Pope Leo the tenthe, calleth the vse of the whole Sacrament according to Christes Institution, the Bohemians, and the Grecians Heresie.

M. Hardinge. The .24. Diuision.

The place of S. Basiles Epistles ad Caesariam cannot be auoided by no shifte nor Sophistrie of the Gospellers. These be his woordes. Al they whiche liue the solitarie life in wildernesse, where is no [...]rieste, keepinge the Communion at home, communicate them selues. And in Alexandria and in Egypte, eche of the people for the moste parte, hath the Communion in his house.

Here I mighte aske M. Iuel [...] how they coulde keepe wine consecrated in smal measures, as shoulde serue for euery mans housel a parte, in those countries of extreeme heate, specially in wildernes, where they had neither Prieste, nor Deacon, as in that place S. Basile writeth: For lacke of whome they keapte it in stoare a longe time, that they might not be destitute of it at neede. Againe,Breade and VVine shifted suddainely into formes. here I mighte aske him, whether it was the forme of Breade onely, or of VVine also, whiche Christen menne, and specially wemen were wonte deuoutely to receiue of the Priestes, in their cleane linnen, or Napkins to beare home with them, takinge great heede, that no fragmentes of it fel downe to the grounde, as both Origen, and also S. Augustine doo witnesse. I thinke he wil confesse, that linnen clothe is not a very fitte thinge to keepe liquour in.

The B. of Sarisburie.

The Gospellers, whome M. Hardinge so often vpbraideth with that name, as if he him self had no parte in Goddes Gospel, haue litle neede to auoide that thing, whereby they sée them selues nothinge hindred. For the question is moued of the whole Congregation: answeare is made of seueral personnes. Wee speake of the order of Churches: M. Hardinge answeareth of forestes and wildernesse. Uerely if [Page] he coulde finde any thing to purpose in the Churche, he woulde not thus hunte the Mountaines: neither woulde he flee for ayde into Egipte, if he coulde finde any neere at home.

The grounde of this argument is the impossibilitie of keepinge Wine: whiche M. Hardinge hath hitherto vttered by the name of Forme: Now that it is come to sowringe, he calleth it wine. There is conninge in shiftinge of termes. But if there be no Wine there remaininge, as these men woulde perswade the worlde, what shal we cal it then, that thus standeth in danger of soweringe? Certainely, Christes bloude wil not sower: and Formes of Wine without substance cannot sower: either of these bothe can as wel abide the hote countrie, as the colde. But Gelasius saithe, There remaineth in the Sacramentes the Nature and Substance of Breade and Wine.

Of preseruinge Wines in hoate countries, I wil not reason. Not withstandinge,Macrobius. I remember, Macrobius saithe, that as the countrie of Egypte is extreme hoate, so the Wines of the same be extreme colde, and therefore, as it may be supposed, the more durable. And although the Countrie of Naples be very hoate, yet the Wines thereof haue béene preserued, the space of fourtie or fiftie yéeres, as it is mentioned by Plutarche,Plutarchus in Lu [...]ullo. Athenaeus,Athenaeus, li. 1. and others. How be it this is not muche material. But as the Wine is in danger of sowringe, so is the Breade in daunger of mouldinge, as appeareth by sundrie cautels of the Masse therefore prouided. Yet one question woulde wel be here demaunded. If the Wine in the Mountaines of Egypte coulde not be keapte in smal quantities a fewe daies, how then coulde the wine that Christe changed out of water in Cana of Galilie,Vinum Archi [...]riclini. be keapte at Orleance in Fraunce as a Relique, for the space of fifteene hundred and thirtie yéeres, euer sithence that time vntil this day, & that stil without soweringe? But let vs yéelde, that wine in the Mountaines coulde not be keapte: yet mought it wel be had and keapte in Churches, at the least duringe the time of the Communion: and that to this purpose is sufficient.

The keepinge of liquoure in a linnen clothe, was M. Hardinges conceite, more to solace him selfe with al, then muche makinge to the mater. For otherwise as the wemen receiued the Breade in a clothe, so mighte they receiue the Wine in a Uial, or some other like thinge. And that they so did, it may wel be geathered by the storie of Gorgonia Nanzianzenes sister: by Eruperius,Nazian. in Funere Gorgoniae. Hieronym. ad Rus [...]cum Narbonen. of whome S. Hierome writeth: and by the fable of the Iewe in M. Hardinges owne Amphilochius. And for that M. Hardinge maketh suche sporte with keepinge liquoure in a clothe, it was decreed in the Councel holden at Altisiodorum, that the Prieste shoulde put his oile in a Chrismatorie, and in linnen, by these woordes: vt Chrisma Chrismario, & lin [...]eo imponant. I doubt not,Concil. Altisiodoren. Can. 6. but M. Hardinge thinketh, a linnen clothe wil holde Wine, as wel as Oile.

M. Hardinge. The .25. Diuision.

Though I might bringe a great number of other places, for the vse of one kinde, whiche after the most common rule of the Churche, was the forme of Breade: yet here I wil staie me selfe, puttinge the reader in minde, that the Communion hath beene ministred to some personnes vnder the forme of VVine onely, and hath beene taken for the whole Sacrament, specially to suche, as for drinesse of their throte, at their death, coulde not swallow it downe vnder the forme of Breade. VVhere as it appeareth by S. Cyprian, and also by S. Augustine,Sermone 5. de [...]. that the Sacrament was geuen to infantes in their time, we finde in S. Cyprian, that when a Deacon offred the Cuppe of our Lordes Bloude to a litle maide childe, which through defaulte of the Nourse, had tasted of the Sacrifices that had beene offred to Diuels: the childe tourned a way her face by the instincte of the diuine Maiestie (saieth he) closed fast her lippes, and refused the Cuppe. But yet, when the Deacon had forced her to receiue a litle of the Cuppe, the yea [...] [Page] and vomite followed, so as that sanctified drinke in the Bloude of our Lorde, gwoshed foorthe of the polluted bowels. If the Sacrament had beene geuen to this Infant vnder the forme of Breade before, she woulde haue refused that no lesse, then she did the Cuppe, that the Deacon then woulde not haue geuen her the Cuppe. And that this may seeme the lesse to be wondred at,De consecrat. dist. 4. Can. 4. Si qui apud illos Haereticos. Ioannes Teutonicus that wrote scholies vpon Gratian, witnesseth, that euen in his time, the custome was in some places, to geue the Sacrament to Infantes, not by deliueringe to them the Bodie of Christe, but by powringe the Bloude into theire mouthes: whiche custome hath beene vpon good consideration, abrogated in the Churche of Rome, and keapte in the Greeke Churche, as Lyra writeth vppon S. Iohn.

The B. of Sarisburie.

What so euer plentie of suche examples M. Hardinge hath, if he had any better, he might wel haue spared these. Here he saithe, Some olde m [...]nne for their age, and drieth, were suffred to Communicate of the Cuppe onely, as beinge not hable to swallow the Breade.M. Hardinge is againste him selfe, and speaketh contraries. A litle before he saide, That S. Ambrose lieinge in his deathe bedde, receiued the Breade onely: And that S. Basile in the like case receiued the Sacrament, beinge then stale and drie, of seuen yeeres keepinge, and that alone without VVine. Seneca saithe, Proprium est [...]xuriae gaudere peruersis. It is the propertie of wantonnesse, to delite in thinges out of order.

Infantes, saithe M. Hardinge, receiued in one Kinde, and thereto he allegeth the authoritie of S. Cyprian: whiche although it made with him to this purpose toutchinge Children, yet to other great purposes it maketh directly against him. For firste by that place of S. Cyprian,Cypria. Sermo. 5. De lapsis. the holy Communion was thought so necessarie to al the faithful, that Children and Infantes were not excluded: whiche plainely ouerthroweth the Priuate Masse: Bisides that, the whole people receiued in Bothe Kindes, as it is manifest by S. Cyprians woordes:M. Hardinge allegeth S. Cyprian againste him selfe. whiche thinge is contrary to M. Hardinges halfe Communion.

Al this he graunteth touchinge the people: wherein onely I ioyned issue: and maketh his whole plea vpon an Infante: and yet of Infantes, as he knoweth, I spake nothinge. If al that he saithe, were proued true, yet hath he gotten but an Infante of his side. But what if [...] this Infant receiued bothe kindes? Uerely, there is nothinge in Cyprian to the contrary. And it appeareth by S. Hierome, S. Augustine and other olde writers,August. De Eccl. Dogma. lib. 1. cap. 52. that they that were Baptized, as wel children, as others, immediatly receiued the holy Mysteries in Bothe Kindes. S. Hierome speakinge of one Hilarius saithe thus:Hieronym. cōtra Luciferian. Non potest Baptisma tradere sine Eucharistia. He cannot minister Baptisme without the Sacrament of thankes geuinge. S. Cyprians woordes toutchinge this mater be these: Vbi solemnibus adimpletis calicem Diaconus offerre praesentibus coepit, & accipientibus caeteris, locus eius aduenit, faciem suam paruula instinctu diuinae Maiestatis auertere &c. After the solemnitie (of the Consecration) was donne, and the Deacon beganne to minister the Cuppe vnto them that were present, and emonge others that receiued, her tourne was come, the childe by the power of Goddes diuine. Maiestie tourned away her face &c. Hereby we may wel geather, that like as the Priest, the Deacons, and the people receiued, euen so the childe receiued to, without any manner innouation, or difference.

He wil say, there is mention made but onely of the Cuppe. Therefore the Childe receiued not the other kinde. This gheasse is ouer s [...]lender: yet is it an ordinary argument with M. Hardinge. But it séemeth, he dothe not wel consider the inconuenience, that thereof may followe. For so may he as wel conclude, that the Prieste him selfe, and the Deacons, and the whole people, receiued onely of the Cuppe. For there is no mention at al made of the other portion.

If the Breade had beene offred to the childe, she woulde as wel haue refused that, as she did the Cuppe. This is an other gheasse without any necessary sequele. This effect followed when God would haue it: of whose dooinges we canne geue no reason.

[Page] Lyra, and Teutonicus, liued at the least thirtéene hundred yéeres after Christ, wherefore their authoritie in this case must needes séeme the lesse. Yet, for ought that I canne sée, Lyra is vntruly alleged, as writinge to an other purpose.

Teutonicus in his glose in the same place, manifestly corrupteth S. Augustines texte. For, where as S. Augustine speaketh namely of Children, & calleth them, paruulos, Litle ones, he saithe in his Glose, Hoc intellige de adultis, Vnderstande this of menne of ripe yeeres. Then to confirme his errour he allegeth a custome, but he knoweth not where: and proueth it also, but he knoweth not by whome. For thus he auoutcheth it, Secundum quosdam, that is, as some men saye: Whiche was neuer good witnesse in any courte. Wherefore M. Hardinge mighte haue spared these Doctours, without any preiudice of his cause.

M. Hardinge. The .26. Diuision.

The fourth Councel of Carthago decreed,Can. 76. if a man in sickenesse (who was enioyned publique penance) doo demaunde his housel, and er he die fal in a Phrenesie, or become speechlesse: that the Sacrament be powred into his mouthe. To take this for the forme of VVine, we are moued by the decree of the Eleuenth Councel Toletane. Where it is saide,Can. 11. that the weake nature of man is wonte at the pointe of deathe to be so farre oppressed with drouthe, that it may be refreshed by no meates, vnneth susteined with conforte of drinke. Then it followeth. VVhiche thinge we see to be so, at departinge of many, who beinge very desirous to receiue their viage prouision of the holy Communion, when the Sacrament was geuen them, haue caste it vp againe: not that they did this through infidelitie, but for that they were not hable to swallow downe the Sacrament deliuered to them, but onely a draught of our Lordes Cuppe. How so euer this be taken, it is plaine by this Councel, as by many other auncient Councels and Doctours, that the manner of the Catholike Churche hath beene, to minister the Sacrament to the sicke, vnder one Kinde.

The B. of Sarisburie.

These authorities answeare them selfe. Beinge euery way graunted, yet is M. Hardinge neuer the neare. The whole mater we stande vpon, is the open order, and vsage in the Churche. For proufe hereof here are brought in Lunatiques, and Madde men. It were a strange sight, to sée a Churche ful of suche people. The substance of his argument reasteth onely vpon this gheasse, that the Breade cannot be powred into the sicke mans mouthe: Concil. Carthag. 3. Ca. 6. and yet he may learne by the thirde Councel of Carthage, and by the Abridgement of the Councel of Hippo, that the Sacrament was then put into De [...]de Mens mouthes. Neither can I sée what necessitie is in this reason: The man is frenetique, or lieth speechelesse, whiche was the suggestion of that Councel: Ergo, he cannot receiue the Sacramental Breade. If there be danger in the receiuinge, there is none more, then in the Cuppe.

The Canon of the Councel of Toledo here alleged, is not an exposition of this Councel of Carthage, as M. Hardinge thinketh: but a declaration of a Canon made in the firste Councel of Toledo:Concil. Toletan. 11. Ca. 11. as it is plaine by these woordes: In collatione nostri coetus relectus est Canon Toletani Concilij primi, in quo praeceptum est, vt si quis acceptam à Sacerdote Eucharistiam non sumpserit, velut Sacrilegus propellatur. In the conference of our Councel there was redde a Canon of the Councel of Toledo, wherein it was ordred, that, if any man receiued not the Sacrament deliuered to him by the Prieste, the same shoulde be Excommunicate, as a wicked doer. This Decrée séemed very straite, specially for that a godly man by meane of sickenesse, or other weakenesse of nature, might happen to refuse, or not to receiue downe the Sacrament, but to caste it vp, against his wil. Therefore the Councel by way of declaration determineth thus: that, if any man happen so to doo by force of sickenesse, he shal not stande in danger of the Lawe.

[Page] Hereupon M. Hardinge concludeth thus: It is plaine by this Councel, and by many other Councelles, and Doctours &c. Other Councel, or Doctour here is none named. This Councel neither maketh any lawe, toutchinge this mater: nor declareth any order, or manner of publique Ministration: but onely excuseth the inuincible necessitie, and weakenes of nature.

But touchinge the manner and order of the Churche, the same Councel,Si quis accept [...] Eucharistiā non sumpserit. Collatam a Sacerdote Eucharistiam reijciunt. in the same selfe place saithe, that the whole Sacrament was offred euen to the sicke: that the sicke did sometime of infirmitie cast it vp againe. Whiche is a good argument, that they did receiue it: And that Infantes did som [...]time the like. Whereof we may geather, that Infantes then receiued the Sacrament, and that in suche sorte, as others did.

Al these thinges considered accordingely▪ M. Harding might wel conclude thus againste him selfe: It was graunted of special fauour vnto Lunatiques, & Madde Menne, and other sicke personnes, that in consideration of their weakenesse, they might Communicate vnder One Kinde without daunger of the Lawe: Therefore the reast, that were not so excepted, Communicated vnder Bothe Kindes, and that by the very force of the Lawe.

M. Hardinge. The .27. Diuision.

Nowe, where as some say, that the Sacrament to be geuen vnder the forme of Breade, was firste dipte in the Bloude of our Lorde, and woulde haue so vsed now also, for the sicke, and that it is so to be taken for the whole and entier Sacrament, as though the Sacrament vnder the forme of Breade were not of it selfe sufficient: let them vnderstande, that this was an olde errour, condemned aboue twelue hundred yeeres past, by Iulius the firste, that great defender of Athanasius who hereof in an Epistle to the Bishoppes through Egypte, wrote thus:De con. dist. 2. Can. Cum omne crimen. Illud verò quod pro comp [...]emento Communionis intinctam tradunt Eucharistiam populis, nec hoc prolatum ex Euangelio testimonium receperunt, vbi Apostolis Corpus suum Dominus commendau [...]t & sanguinem. Seorsum enim panis, & seorsum Calicis commendatio memoratur. VVhere as some deliuer to the people the Sacrament dipte, for the ful and whole Communion, they haue not receiued this testimonie pronounced out of the Gospel, where our Lorde gaue his Bodie and his Bloude. For the geuing of the Bre [...]d is recorded aparte by it selfe: and the geuinge of the Cuppe, aparte likewise by it selfe. And where as some afterwarde in the time of Vitellianus woulde haue brought in againe this abrogated custome, it was in like manner condemned and abolished, In tertio Concilio Braccarensi. Can. 1.

The B. of Sarisburie.

There haue béene many great abuses aboute the holy Mysteries, not onely of late yéeres in the Churche of Rome, whereof we iustly complaine: but also in the primitiue Churche, euen from the Apostles time. For some there were, that ministred in water onely: some that ministred milke in steede of Wine:De Con. dist. 2. Cum omne. some brused grapes into the Cuppe, and so ministred:Augustin. ad Quod vult Deū ▪ some ministred Breade and Cheese together: some dipte the Sacrament of Christes Bodie in the Sacrament of his Bloud. But neither this folie, whereof Iulius speaketh, nor any other like olde folie, was euer renewed by any of vs. In déede M. Hardinge, and al the reste of that side, haue vsed to breake the Breade, and to dippe the thirde parte of it into the Wine, and for the same haue diuised a solemn [...] Mysterie. For some of them say, it signifieth Christes risinge from the deade: some, the faithful that be yet aliue: some others, the Blissed, that be in Heauen. And yet M. Hardinge knoweth, that Iulius calleth it a Schismatical ambition, and a practise contrary to the Apostles Doctrine.

We bothe herein, and in al other cases like, followe onely Christes Institution: who as the Euangelistes haue written, and as Iulius also recordeth, first gaue the Breade aparte, and afterwarde the Wine likewise aparte: and saide not onely, Eate this, but also by expresse woordes, Drinke this. Yet I [...]o saithe, [Page] that for daunger of sheddinge,Iuo de diuinis officijs. Cassander. sometimes the Breade, is dipte into the Cuppe, and so deliuered to the people.

This Iulius here alleged, standeth fully of our side: and therefore I maruel, that M. Hardinge woulde séeke comforte at his hande. For where he saieth, Por [...]igunt Eucharistiam populis, they deliuer the Sacrament vnto the people, he importeth a Communion: where he reproueth the errour of dippinge, and recti [...]ieth the same by Christes Institution,Iulius commandeth Bothe Kindes, contrary to M. Hardinges doctrine. and commaundeth Bothe Kindes to be geuen aparte, he signifieth the whole Communion expressely in Both Kindes: and so quite ouerthroweth, what so euer M. Hardinge hath hitherto builte.

M. Hardinge. The .28. Diuision.

Nowe I referre me to the iudgement of the Reader, of what opinion so euer he be,The question is of the open ministratiō in the Churche. whether for proufe of the Communion vnder one Kinde, we haue any woorde, sentence, or clause at al, or no: and whether these woordes of M. Iuel in his Sermon be true, or no, where he saithe thus: It vvas vsed throughout the vvhole Catholike Church sixe hundred yeeres after Christes ascension vnder Bothe Kindes vvithout exception. That it was so vsed, yea sixe hundred yeeres, and longe after, we denie not: but that it was so alwaies, and in euery place vsed, and without exception, that wee denie: and vpon what groundes wee doo it, let M. Iuel him selfe be iudge. If some of our allegations may be with violence wrested from our purpose, verely a great number of them cannot, the authoritie of the auncient Fathers, who wrote them, remaining inuiolated. Whereof it followeth, that after the iudgement of these Fathers, where as Christe instituted this Blessed Sacrament, and commaunded it to be celebrated, and receiued in remembrance of his Death, 62The .62. vntrueth. Christes Institution perteineth as vvel to the people, as to the Prieste. he gaue no necessarie commaundement either for the one, or for bothe kindes (biside, and without the celebration of the sacrifice) but lefte that to the determination of the Churche▪ Nowe that the Churche for th [...]idinge of vnreuerence, periles, offences, and other vveightie and important causes, hath decreed itThese Councelles vvere holdē fouretene hūdred and fouretene yeeres aft [...] Christ. in twoo general Councels, to be receiued of the laye people in one Kinde onely, we thinke it good with al humblenesse to submitte our selues to the Church herein: whiche Churche, Christe commaundeth to be hearde and obeyed, sayeinge: He that heareth not the Churche,Matth. 18. let him be to thee, as a Heathen, and as a Publican. In doeinge whereof, we weigh aduisedly with our selues, the horrible daunger that remayneth for them, who be authours of schisme, and breakers of vnitie.

The B. of Sarisburie.

Good Christian Reader, now that M. Harding hath said so much, as he is hable, it behooueth thée, as thou wilt iudge indifferently betwéene vs bothe, so to consider, and marke wel the very state, and issue of the mater, wherein the whole question lieth. The negatiue of our side, whiche so muche troubleth him, is this: That for the space of sixe hundred yeeres after Christe, it can not be founde in any old Doctour, or Councel, that euer the holy Communion vvas ministred to the people in the Church, or any open assemblie in One Kinde onely, as it is novve ministred in the Churche of Rome. The issue therefore of the whole mater betwéene vs, standeth vpon the order, and vsage of the Churche.

M. Hardinge for proufe hereof, hath brought certaine particular examples of Drouthe, Infirmities, Sicknesse, Age, Ineuitable Necessities, & Impossibilities, and Weakenes of nature. Uerely, good Reader, I lookte for other proufes at M. Hardinges handes. For al these, & other like thinges I knew before. He hath alleged Christes Breakinge of Bread at Emaus: the allegation wherof to this purpose,VVil. VVidefordus. one of his owne Doctours saieth, is méere folie. He hath alleged twoo Wemen: thrée Sicke Folke in their death beddes: Personnes Excommunicate: Infantes: Phrenetiques: and Madde Menne.

[Page] He allegeth Naptkins, Cheastes, Chambers, Mountaines, and Wildernesse: and for further proufe hath brought Coniectures, Gheasses, Lies, and Fables.

He allegeth abuses, that longe sithence haue beene condemned. He allegeth Scriptures, Doctours, and Councels, plainely, and directly againste him selfe.

He is learned, and hath reade muche: he is eloquent, and canne vtter muche: yea he is hable to make nothinge to appeare somewhat, and a little to séeme much.

He hath had good conference with as many, as he thought meete, either within this Realme, or without. He hath seene, what so euer hath beene written by Coclaeus, Eckius, Pigghius, Hofmeister, Michael Vaehe, Hosius, Staphylus, and suche other of that sorte. He hath had fiue whole yeeres and more, to order, and digeste his Booke. It toucheth him very neere, that any man shoulde be so bolde to say, They haue defrauded the people of halfe the Sacrament, and yet can allege nothinge for it. He sheweth him selfe muche offended, and therefore spareth not his familiar termes, Heretiques, Schismatiques, Aduersaries of the Churche, Goddes Enemies, and suche like. Yet hauinge so muche learninge, so muche eloquence, so much conference, so muche studie, so muche leasure, beinge so affected, and so offended, yet hath he not hitherto brought one woorde, either of auncient Councel, or of olde Doctour, to prooue that thinge that is 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 lea [...]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:Ad Casulanum. 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, yt 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 [...]angeth yet in question.

For the Thomistes say, the Councel of Basile came vnlawfully togeather,Ludo. Viues in 20. lib. De Ciuit. Dei. ca. 26. 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.

[Page] VVe are bounde to heare the Churche,Gelasius. 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 cōgruit, Cyprian. ad Caecil. lib. 2. epist. 3. & 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 the [...]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 e [...]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, De Con. dist. 2. Can. Comperimus. 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,Gelasius vntruely translated by M. Hardinge. VVherein is the holy bodie, abs [...]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▪ 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.

[...]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 [Page] 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 of the people, Gelasius of the Priestes. He complaineth, that the reste of Gelasius is not to be founde, as though it were suppreste by some of vs:In Pontificali, v [...] citatur in primo tomo Concil. in vita Gelasij. and yet it is thought the Pope hath it whole in his Librarie. He diuiseth newe causes of vnitie of the Mysterie, suche as Gelasius neuer knewe. He concludeth at the laste, that this breache of Christes Institution, and Ministration vnder One Kinde, that is nowe vniuersally vsed in the Churche of Rome, was firste brought in, and practised by the Manichees, whiche were in olde time wicked, and horrible Heretiques.

He saithe, I haue guilefully alleged Gelasius, and to the intent it mighte the sooner appeare, he hath noted it specially in the Margin. But if M. Hardinge himselfe had meante no guile, he woulde haue shewed plainely, wherein I haue béene guileful: or what I might haue gotten by this guile: or what aduantage I mighte haue loste by plainer dealinge. For guile without cause is meere [...]olie, and no guile. But I recited the woordes in Latine, and had forgotten to Englishe them. Nowe surely, that is but a simple guile, and might wel haue béene spared out of the Margin.

But my woordes be these: Gelasius saithe, that to Minister the Sacrament in one Kinde, is open Sacrilege. And what guile canne he finde herein? This woorde, Sacrilege, and the refusinge of the Cuppe, are bothe specially named by Gelasius. There remaine onely these woordes, To minister the Sacrament: and there, saithe M. Hardinge, lieth the guile. How be it therein, as it shal wel appeare, I say nothinge, but that Gelasius saithe, and M. Hardinge him selfe woulde haue him say. For thus saithe Gelasius, The diuision of the Mysterie, whereby he meaneth the Sacrament, is Sacrilege:The Prieste ministringe in One Kinde committeth Sacrilege.

But the Priest that Ministreth in One Kinde, diuideth the Mysterie:
Ergo, the Priest that Ministreth in One Kinde, committeth Sacrilege.

This argument is perfite and formal, & founded vpon Gelasius woordes. I trowe this is no guileful dealinge.

The vnitie of the Mysterie, that M. Hardinge hath here fantasied, that either parte is in other, and therefore harpeth so often, as it were by reportes vpon these woordes Vnum, & idem, Vnum, & idem. is but his owne voluntarie. He is not hable to allege either Gelasius, or any other olde Father, that euer expounded Vnum, and Idem, in that sorte. He calleth it one Mysterie, as Hugo Cardinal [...]s saith,Hugo Cardinal. although otherwise a very grosse writer, Propter vnitatem Institutionis, 1. Cor. 11. For the vnitie of the Institution: and for that the Breade and Wine beinge sundrie portions, haue bothe relation vnto one Christe: and for that cause by S. Hieromes iudgement S. Paule saithe,Hieronym. ad Ephes. li. 2. Ca. 4. vna fides, vnum Baptisma, one Faithe, one Baptisme. And for that also, that beinge, as I saide, two sundrie portions, yet they make not two sundrie Sacramentes, but one onely Sacrament.Durand. li. 4. Ca. 24. And therefore Durandus a late writer seemeth to say wel. In multis locis communicatur cum Pane & Vino, id est, cum toto Sacramento. In many places they Communicate with Breade and Wine, that is, saith he, with the whole Sacrament. Of whiche woordes the Reader, be he neuer so simple, may easely geather, that the Communion in One Kinde, is but the Halfe Sacrament: and so the diuision of one Mysterie: and so further, the selfe same thinge, that Gelasius calleth Sacrilege.

M. Hardinge. The .30. Diuision.

But for auoidinge that our aduersaries woulde hereof conclude, it is to be vnderstanded, that [Page] this Canon speaketh against the Heretiques named Manichaei: who in the time of Leo the first abou [...] fourtie yeeres before Gelasius, wente aboute to spreade their Heresie in Rome, and in the partes of Italy. Their Heretical opinion was, that Christe tooke not our fleashe and Bloude, but that he had a phantastical bodie, and died not, ne rose againe truely, and in deede, but by way of phantasie.

And therefore at the Communion, they absteined from the Cuppe: and the better to cloke their Heresie, came to receiue the Sacrament in the forme of Breade with other Catholike people. Against whome Leo saithe thus.Serm. 4. De quadragesima. Abdicant enim se Sacramento salutis nostrae &c. They driue them selues away from the Sacrament of our Saluation. And as they denie that Christe our Lorde was borne in trueth of our fleashe, so they beleue not that he died, and rose againe truly. And for this cause they condemne the day of our Saluation, and gladnes (that is the Sonneday) to be their sadde fastinge day. And where as, to cloke their infidelitie, they dare to be at our mysteries: they temper them selues so in the Communion of the Sacramentes, as in the meane time they may the more safely keepe them priuie. VVith vnwoorthie mouthe they receiue Christes Bodie: but to drinke the Bloude of our Redemption, vtterly they wil none of it. VVhiche thinge we woulde aduertise your holines of, that bothe such men may be manifested by these tokens vnto you, and also that they whose Diuilishe simulation and faininge is founde, beinge brought to light, and bewraied of the felowship of Saintes, may be thrust out of the Churche, by Priestly authoritie. Thus farre be Leo his woordes.

Gelasius that succeded fourtie yeeres after Leo, imployed no lesse diligence then he did, vtterly to vanquishe and abolishe, that horrible Heresie. Of whome Platina writeth, that he banished so many Manichees as were founde at Rome, and there openly burned their bookes. And bicause this heresie should none els where take roote, and springe, he wrote an Epistle to Maioricus, and Ioannes, two Bishoppes, amongst other thinges warninge them of the same. Out of whiche Epistle, this fragment onely is taken: whereby he dothe bothe briefely shew what the Manichees did for clokinge of their infidelitie, as Leo saithe: and also in as muche as their opinion was, that Christes Bodie had not very Bloude, as beinge phantastical onely, and therefore superstitiously absteined from the Cuppe of that holy Bloude: geueth charge and commaundement that either forsakinge their Heresie they receiue the whole Sacramentes, to witte, vnder Bothe Kindes, or that they be keapte from them wholy. Here the woordes of Leo afore mentioned, and this Canon of Gelasius conferred together, specially the storie of that time knowen: it may soone appeare to any man of iudgement, against whome this fragment of Gelasius was written. Verely not against the Church for ministringe the Communion vnder one Kinde, but against the detestable Manichees, who goeinge aboute to diuide the Mysterie of the Bodie and Bloud of Christe, denieynge him to haue taken very fleashe and Bloude, so much as in them laye, loosed Christ, whereof S. Iohn speaketh: [...]. Iohan. 4. and woulde haue made frustrate the whole woorke of our Redemption.

The B. of Sarisburie.

To auoide the inconuenience growinge of this authoritie, M. Hardinge is driuen to auoide the companie of Pigghius, Hosius, Tapper, D. Cole, and al others his fellowes of that side, and to say that Gelasius wrote this decrée againste the Manichées: notwithstandinge al they say, he wrote it againste certaine superstitious Priestes. D. Cole referreth him selfe vnto the construction of the Glose there written.De Con. dist. 2. Comperim. In Closa. The woordes thereof be these: There were certaine Priestes, that consecrated the Bodie and Bloude of Christe in due order: and receiued the Bodie, but absteined from the Bloude. Against them Gelasius writeth. This gheasse of that Gloser, for many good causes séemeth vnlikely: for first it cannot be shewed by any storie, neither where, nor when, any suche Priestes were, that so absteined: & againe, Gelasius séemeth to write of them that should be taught, not of them that should teache: of them that should be remoued from the Sacramentes, not of the Priestes that should remoue them: of the sacrilege & wickednes of the facte, not of the difference of any persones.

But the Glose saithe notwithstandinge, These Priestes Consecrated bothe the Bodie and the Bloude, and receiued the Bodie, and absteined from the Bloude. Here would I [...]aine learne of D. Cole, what then became of the Cuppe. The Prieste dranke it [Page] not: That is certaine: for the Glose saithe so. Againe, the people dranke it not: for so saithe the Glose also: and be it true, or false, it must be defended.

Then must it needes follow, that Christes Bloud was Consecrate, to be cast awaye. D. Cole might haue foreséene, that this Glose woulde soone be taken against him selfe. Now let vs see of this very selfe Glose, what may be concluded of our side. The Sacrament of Christes Bloud was not throwen away: The Priest receiued it not. Ergo, It followeth of very fine force, it was receiued by the people. Thus D. Cole seeking to prooue, that the people receiued not in Both Kindes, him selfe vnawares necessarily prooueth, that the people receiued in Both Kindes.

Wherefore M. Hardinges coniecture carrieth more substance of truth. For the very story, and conference of time, wil soone geue the aduised Reader to vnderstande, that Gelasius wrote this decrée against the Manichees.

Thus muche therefore hath M. Hardyng gotten hereby,Heretiques the first authours of the halfe Communion. that now it appeareth, that the first authours of his halfe Communion were a sorte of Heretiques. They helde that Christe neuer receiued Fleshe of the Blessed Uirgin, neither was borne, nor suffred, nor died, nor arose againe. Which errours are manifestly conuinced by the Sacramentes. For they are Sacramentes of Christes Body & Bloude: therefore who so receiueth the same, confesseth thereby, yt Christe of the Uirgin receiued bothe Body and Bloud. So saithe S. Chrysostome,Chrysost. in Matthae. hom. 83. Cōtra Marcion. li. 4. Si mortuus Christus nō est, [...]uius Symbolum, & signum hoc Sacramentū est? If Christe died not in deede, tel me then, whose token, or whose signe is this Sacrament? Tertullian also by a like argument taken of the Sacrament reproueth Marcion, that helde that Christe had no Body, but onely a shew, and a phantasie of a Body. Christus acceptum Panem, & distributum Discipulis, Corpus suum illum fecit, dicendo, Hoc est Corpus meum, hoc est, figura Corporis mei. Figura autem non esset, nisi veritatis esset Corpus. Caeterum vacua res, quod est phantasma, figuram capere non potest. Christe hauinge receiued the Breade, and geuinge the same to his Disciples, made it his Body, saieing: This is my Body, that is to say, a figure of my Body. But it coulde not be a figure, onlesse there were a Body of a truth. For a voide thing, as is a phantasie, can receiue no figure at al. Thus the Sacramentes doo plainely testify, that Christe receiued not a phantasie, or shew of a Body, but a very Body in déede. Therefore the Manichees absteined from the holy Cuppe, as it appeareth by Leo: notwithstanding S. Augustine in one place,Contra Faustum Manich. li. 20. ca. 14. writinge namely against the Manichees, seemeth to signifie the contrary. These be his woordes. Sacramentum Panis, & Calicis ita laudatis, vt in [...]o nobis pares esse volueritis. Ye so commende the Sacrament of the Breade, and of the Cuppe, that therein you woulde make your selues equal with vs.

Neither were they in deede hable to shew any simple cause, why they should more shunne the one portion, then the other. For the Sacrament of the Breade no lesse consounded their errour, then the Sacrament of the Cuppe. And as they thought that Christes Body was no Body, but onely a phantasie, so they likewise thought that Christes Bloud, was no natural Bloud, but onely a phantasie. But if they woulde not beléeue Leo, or Augustine, that Christe had one Body, how muche lesse woulde they beléeue M. Hardinge, that Christe hath twoo Bodies, the one in the Br [...]ade, the other in the Cuppe, and eche wholy in the other?

M. Hardinge. The .31. Diuision.

And therefore M. Iuel dooth vs greate wronge in wresting this Canon against vs, for as muche as wee doo not diuide this diuine Mysterie, but beleeue stedfastly with harte, and confesse openly with mouthe, that vnder eache kinde, the very fleashe and Bloud of Christe, and whole Christe himselfe, is present in the Sacrament, 63The .63. Vntruth, Gelasius neuer beleued so. euen as Gelasius beleeued. Vpon this occasion, in the parties of Italy, where the Manichees vttered their poyson, the Communion vnder Bothe Kindes was restoared, and cōmaunded to be vsed againe: whereas before 64The .64 vntruth, No of some the Sacramēt was receiued vnder one kinde, [Page] and of some vnder Bothe Kindes.Catholique Congregation euer receiued the Sacrament in One Kinde Els if the Communion vnder Bothe Kindes had beene taken for a necessarie Institution, and commaundement of Christe, and so generally, and inuiolably obserued euery where, and alwaies without exception: what needed Gelasius to make suche an ordinance of receiuinge the whole Sacramentes, the cause whereof by this Parenthesis (quoniam nescio qua superstitione docentur adstringi) plainely expresseth? Againe, if it had beene so inuiolably obserued of al vntil that time, then the Manichees coulde not haue couered, and cloked their inf [...]lclitie, as Leo saith, by the receiuinge the Communion with other Catholike people vnder One Kinde. For whiles the Catholikes wente from Churche, contented with the onely forme of Breade, it was vncertaine, whither he that came to receiue were a Manichee, or a Catholike. But after that for discrieinge of them, it was Decreed, that the people should not forbeare the Communion of the Cuppe any more: the good Catholike folke so receiued, and the Manichees by their refusal of the Cuppe, bewraied them selues. Whereby it appeareth that the Communion vnder One Kinde vsed before by the commaundementes of Leo, and Gelasius, was forbidden, to th▪intente thereby the Manichees heresie might the better be espied, rooted out, and cleane abolished.

Thus bicause wee doo not diuide the Mysterie of the Lordes Body and Bloude, but acknowlege, confesse, and teache, that Christe tooke of the Virgin Mary very Fleashe, and very Bloud in deede, and was a whole and perfit man, as also God, and deliuered the same whole Fleashe to deathe for our redemption, and rose againe in the same for our Iustification, and geueth the same to vs, to be partakers of it in the Blessed Sacrament, to life euerlasting: that Decree of Gelasius can not seeme against vs iustly to be alleged: muche lesse may he seeme to say, or meane, that to minister the Communion vnder One Kinde, is open Sacrilege.

The B. of Sarisburie.

Here M. Hardinge complaineth, wée doo him wronge, to allege this Canon against him: for that he beléeueth euen as Gelasius did, that whole Christe is in eche parte of the Sacrament. It is very muche to allege Gelasius faithe without his woordes: or to founde any new faithe, as this is, without some kinde of proufe. This is M. Hardinges grosse errour, and not Gelasius, or any other of the Catholike Fathers faithe. If the holy Fathers had so beléeued, they had woordes, and were hable to vtter it. If this had beene the faithe of the Catholike Churche, it had not beene keapte so longe in silence.

As for Gelasius,Gelasius contra Eutychem. his owne woordes are sufficiente to declare his faithe. Thus he writeth against Nestorius, and E [...]tyches: Sacramenta, quae sumimus, Corporis, & Sanguinis Christi, diuinae res [...]unt: propter quod & per eadem diuinae efficimur consortes naturae. Et tamen esse non definit substantia vel natura Panis & Vini. The Sacramentes of Christes Body and Bloud that wee receiue, are a godly thinge, and therefore by the same wee are made partakers of the diuine nature. yet there letteth not to be the substance or nature of Breade and Wine. This was Gelasius faithe touching these portions of the Sacrament.

Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe: whereof Gelasius spake not one woorde in this place, neither was it any thinge to his purpose, to speake of it. Bisides this, he imagineth Gelasius to geue a law, that no man shoulde diuide that Mysterie, whereas it neuer lay in the power of man to diuide it. Neither had that béene a diuision, but an vtter dissolution of the Mysterie.

Thus so he may seeme to saye somewhat, he weigheth not greately what he saye, examininge eche thinge as S. Augustine saithe,August. contra Epist. Parmeniani. li. 3. ca. 2. Non in sta [...]era aequa diuinarum Scripturarum, sed in statera dolosa Consuetudinum suarum, Not in the iuste balance of the holy Scriptures, but in the deceitful and false beames of his owne customes.

[Page] Of the Cuppe he maketh the Breade: Of the Breade he maketh the Cuppe: Of one he maketh bothe: Of bothe he maketh one: Of one Mysterie he maketh an other: and thus they deale, euen as Irenaeus Irenaeus li. 1. writeth of the Heretique Ualentinus. Ordinem & textum scripturarum supergredientes, & quantum in ipsis est, soluentes, mē bra veritatis tranferunt, & transfingunt, & alterum ex altero facientes: seducunt multos, ex his quae aptant ex Dominicis eloquijs malè composito phantasmati. Ouerrenninge the order and texte of the Scriptures, and as muche, as in them lieth, dismembring the lymmes of the trueth, they alter and transpose maters, and makinge one thinge of an other, they deceiue many, by that they geather out of the Lordes woordes, and ioyne to their il fauoured phantasie.

The Mysterie whereof Gelasius speaketh, is the holy Sacrament, whiche al be it it stande of two partes, yet is it one Sacrament, and not twoo. The Manichées diuided the same, takinge one parte, and leauinge the other: And this is it, that Gelasius calleth Sacrilege.

Here it is further surmised, that Leo, and Gelasius, by their Decrées, restoared the Catholike people againe to the vse of Bothe Kindes. This is vtterly vntrue. And may be gheassed by M. Hardinge, but cannot any way be prooued.

The Decrées of Leo, and Gelasius, be abroade, and may be knowen. But where are these Decrees? In what Bookes are they written? Or who euer made mention of them? Uerely these godly Fathers reprooued the Manichées for their Sacrilege, and not the Catholikes: and commaunded suche as had offended, to correcte their faultes, and not suche as were faultlesse.

But how coulde the Manichees haue beene knowen (saith M. Hardinge) Onlesse the Catholike people amonge whom they receiued, had Communicate in One Kinde? This question is out of course. I might better saye, Nay how coulde the Manichees haue beene knowen, if they and the Catholikes had receiued in One Kinde bothe a like? For this is the token that Leo woulde haue them knowen by: Sanguinē redemptionis nostrae haurire detrectant. They refuse to drinke the Bloud of our Redemption. By these woordes it is cleare, that the Cuppe was offred orderly vnto them, as vnto others: but they refused it.

Thou séest, good Christian Reader, that M. Harding notwithstandinge he be driuen to leaue his owne fellowes, to shifte one Mysterie for an other, to imagine new lawes, and new Decrées, that were neuer hearde of, to change him selfe into sundrie formes, and to séeke al manner hoales to créepe out at, yet at laste hath founde by the authoritie of Leo, whom he him selfe allegeth, that the Catholike people receiued ye whole Communion vnder Bothe Kindes, accordinge to Christes Institution: and that the patrones and founders of his halfe Communion, were olde wicked Heretiques, named the Manichées: that the same is the diuision of one whole intiere Mysterie: and therefore by the authoritie of Gelasius may wel be called open Sacrilege.

Now to shew, what might be saide of our side, were labour infinite. For our Doctrine taketh no authoritie of Priuate Folke, of Wemen, of Forcelettes, of Naptkins, of Sicke Bodies, of Deathe Beddes, of Miracles, of Fables, of Children, and of Madde men: whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say: But of Christes Institution, of the Scriptures, of ye Practise of the Apostles, of the vsage of the Primitiue Churche, of olde Canons, of auncient Councels, of Catholike Fathers, Gréekes, and Latines Olde, and New: euen of Clemens, Abdias, and Amphilochius,Chrysostom. in. [...]. Cor. ho. 18. Eccl. Hiera. Ca. 3 Ignatius ad▪ Philadelphien. De Con. dist. 2. Quia passus. whiche are M. Hardinges peculiar Doctours. S. Chrysostome saithe, In the receiuing of the holy Mysteries there is no difference betweene Priest and people. Dionysius saith, The vnitie of the Cuppe is diuided vnto al. Ignatius saith, One Cuppe is diuided vnto the whole Churche. S. Augustine saith, Wee drinke al togeather, bicause wee liue al togeather. But to recken vp the authorities of antiquitie, as I saide, it woulde be infinite.

[Page] The Scholastical Doctours of very late yeres haue séene and testified, that M. Hardinges doctrine is but new.Thom. par. 3. q. 80. ar. 12. Thomas of Aquine saithe, In quibusdam Ecclesiis prouidè obseruatur, vt populo Sanguis non detur: In certaine Churches it is prouidently obserued, that the Bloud be not geuen to the people. In certaine Churches, he saith: Not in al Churches.

Likewise Durandus:Durand. li. 4. cap. 42. In multis locis Communicatur cum Pane, & Vino, id est, cum toto Sacramento. In many places they Communicate with Breade and Wine, that is to say, with the whole Sacrament. In many places, Alexan. par. 4. q. 55. m. 1. he saith: but not in al places. Likewise Alexander de Hales, a great Schole Doctour: Ita ferè vbi (que) a laicis fit in Ecclesia. Thus the lay people in the Churche for the moste parte doo. For the moste parte, he saithe: but not in al partes. And Linwoode in his Prouincialles:Lynwoode de sum. trini. & Fide Catholi. Solis celebrantibus sanguinem sub specie vini consecrati sumere, in huiusmodi minoribus Ecclesiis est concessum. It is graunted onely vnto the Priestes that celebrate in suche smal Churches, to receiue the Bloud vnder the forme of Wine. He excepteth onely the smal Countrie Churches, not the greater Churches in Cities and Townes. Al these Doctours liued within the space of three hundred yeres paste. So longe it was before M. Hardinges Doctrine coulde growe general.

Antoninus saith,Antoninus. that Kinge William the Conquerour, that liued a thousande yeres after Christe, caused his whole armie to Communicate, and that as ye order was then,Haimo in. 1. Cor. 11. vnder Bothe Kindes. Haimo that was not longe before him, saithe, Appellatur Calix Communicatio, propter participationem: quia omnes Communicant ex illo. The Cuppe is called the Communication, bicause of the participation, for that euery man receiueth of it. Thus is our doctrine confirmed, not onely by the Olde Doctours, but also by the New.

Wherefore M. Harding thus mainteining the open abuse of the holy Mysteries, offendeth against Christes Institution, against the Scriptures, against the perfection of the Sacrament, against the Confirmation of the New Testament, against the Tradition and practise of the Apostles, against the ancient Councels, against the Canons, against the Doctours, bothe Olde and New. The Apostles of Christe beinge ful of the holy Ghost, so tooke Christes woordes, as wée take them now.Hi [...]rony. ad Galat. li. 3. ca. 5. And S. Hierome saith, Quicun (que) aliter Scripturam intelligit, quàm sensus spiritus sancti flagitat, quo conscripta est, licet de Ecclesia non recesserit, tamen Haereticus appellari potest. Who so euer vnderstandeth the Scriptures, otherwise then the sense of the holy Ghost requireth, by whiche holy Ghost the Scriptures were written, although he be not yet departed from the Churche, yet he may wel be called an Heretique. If M. Harding wil say,Hilarius ad Constantium August. that was true then, and this is true nowe, then may wée answeare him, as S. Hilarie did the Arrians, Veritas ergo temporum erit magis, quàm Euangeliorū. Then truthe must be as pleaseth the time, not as pleaseth the Gospel. And further, as S. Augustine answeared the Donatistes,Augustin. de vnitate Eccle. Ca. 11. Si aliud declamas, aliud recitas, nos post vocem Pastoris nostri, per ora Prophetarum, & os proprium, & per ora Euangelistarum, nobis apertissimè declaratam, voces vestras non admittimus, non credimus, non accipimus. If ye Preache any otherwise, or tel vs any other tale, after wee haue once hearde the voice of our Shephearde, most plainely declared vnto vs by the mouthes of his Prophetes, by his owne mouthe, [...]nd by the mouthes of his Euangelistes, touching your voices, wee take them not, we beleeue them not, wee receiue them not.

But for as muche, as this is a Mysterie of vnitie, God graunte vnto vs suche humilitie of minde, that wée may al submitte our selues vnto his Holy Woorde, that wée may ioyne togeather in holy and perfit vnitie, and as I alleged before out of S. Cyprian,Cyprian. ad Caecilium, lib. 2. 1 p [...] 3. By his aduertisement redresse that thinge, wherein certaine haue erred: That when he shal come in his glorie, and in his heauenly Maiestie, he may finde vs to holde that he warned vs: to keepe, that he taught vs: to doo, that he did. Amen.

THE THIRDE ARTICLE, OF PRAIERS IN A STRANGE TONGVE.

[Page]

The B. of Sarisburie.

Or that the People had their Common Praiers then in a strange tongue, that they vnderstoode not.

TO furnishe out this Article, M. Hardinge hath laide togeather a greate heape of Stories, Antiquities, Obseruations of writers, Erections, Propagations, Canons, and Orders of the Churche, Cosmographie, Situation of Countries, Corruptions and Chaunges of tongues: whiche thinges he might better haue vsed to some other purpose. Now they serue him more for shew of learninge, then for substance of proufe. He hath bestowed vpon this treatie, what so euer he coulde either diuise of him selfe, or finde in others, adding bisides al maner of bewtie, and force vnto the same, bothe with weight of sentence, and also with colour of woordes. How be it, greate vessels be not alwaies ful: and the emptier they be, the more they sounde. The wise Reader wil be weighed with reason, and not with talke. As I saide at the beginning, One good sentence were proufe sufficient. And if there be any one suche in this whole booke, I wil yéelde accordinge to promisse. If there be none, then must M. Hardinge consider better of the mater, and beginne againe. How be it, he hath donne, that was the parte of a good Oratour: that ye learned may say, he hath shewed learning, and eloquence: the vnlearned may thinke, he hath saide some truthe.

M. Hardinge. The .1. Diuision.

If you meane M. Iuel, by the peoples Common Praiers, suche as at that time they commonly made to God in Priuate deuotion, I thinke they vttered them in that tongue, whiche they vnderstoode: 65The .65. vntruth, For vnder the Subiection of the Bishoppe of Rome, the people for the moste parte praieth in Latin and so doo Christian people now for the moste parte: and it hath neuer beene reprooued by any Catholike Doctour. But if by the Common praiers, you meane the Publike seruice of the Church, whereof the moste parte hath beene pronounced by the Bishops, Priestes, Deacons, and other Ecclesiastical Ministers, the people to sundry partes of it sayeing Amen, or otherwise geuinge their assent: I graunte, some vnderstoode the language thereof, and some vnderstoode it not: I meane, for the time you referre vs vnto, euen of sixe hundred yeeres after Christes conuersation here in earthe.

For aboute niene hundred yeeres paste, 66The .66. vntruth, This certaintie vvil neuer be proued. it is certaine, the people in some Countries had their seruice in an vnknowen tongue, as it shalbe prooued of our owne Country of Englande.

The B. of Sarisburie.

The disorder of Praier, that M. Harding hath here taken in hande to defende, is not onely repugnant to the Scriptures of God, but also contrary to the sense of Nature. For if Birdes, and Beastes coulde speake, as Democritus the Philosopher sometime thought, and as Lactantius a Christian writer séemeth partly to say, they doo, yet beinge Birdes, and Beastes, and voide of reason,Lactantius, Institution. li. 3. ca. 10. they woulde not speake, they know not what. Wherefore séeinge this abuse appeareth contrary to God, and Nature, and now also is misseliked and condemned by the common iudgement of al People, therfore it behooueth M. Harding to leaue his gheasses, and soundely, and effectually to séeke to prooue it.

Two special thinges he hath confessed in this treatie, whiche quite ouerthrow his whole purpose: The one is, That the Praiers in the Primitiue Churche were saide in the common knowen tongue: The other is, That it were good euen now, that the people vnderstoode[Page]their owne Praiers. This is the plaine songe, and may wel stande for the grounde: the rest is altogeather discant, and vaine voluntary, and the moste parte out of tuene.

This distinction of Common Praiers, whereof he imagineth some to be made openly by the Minister of the Churche, some seuerally by euery of the people in Priuate deuotion, is bothe vnperfit, and also néedelesse. For the secrete praiers, that the faithful make seuerally by them selues, haue euermore béen called Priuate, and neuer Common. Par. 3. quest. 183. [...]rti. 4. And in this sense Thomas of Aquine thinketh, that a Praier made in suche sorte by the Priest, and in the Churche, may be called Priuate.

He thinketh, That the people vttered their Secrete Praiers in the tongue, that they vnderstoode, and so he saithe, Christian people doo now for the most parte. The former parte hereof is vndoubtedly true. But for the seconde, That Christian people doo so now, Goddes name be blessed, that hath brought it so to passe, not by M. Hardinge, or his Catholike Doctours, but by suche as they haue withstanded for the same, and called Heretiques.

Touchinge the Publique Seruice pronounced by the Priest, wherevnto the people saide, Amen, some (saithe M. Hardinge) vnderstoode the language thereof, and some vnderstoode it not.

Here vnawares he implieth a repugnance in reason,M. Harding implieth a contradiction. & a manifest contradiction.

For if some of the people vnderstoode it not, how coulde al the people say Amen? S. Paules woordes be plaine, How shal the vnl [...]arned say, Amen, to thy thankes geuinge? For he knoweth not what thou saiest. This tenneth directly against M. Harding: Al the people gaue their assent, and saide Amen, to the Common Praiers in the Churche: Ergo, al the people vnderstoode the Common Praiers. The allegation of the Churche of Englande in the time of Augustine, whereof M. Hardinge maketh him selfe so sure, and saith with suche affiance, It shal be proou [...]d, when it shal hereafter come to prou [...]e in déede, shal prooue nothinge.

As concerninge the distinction of Priuate, and Common Praiers, betwéene whiche M. Hardinge woulde also haue a difference of speache, vndoubtedly the tongue, that is godly, and profitable, and wil sturre the minde in Priuate deuotion, is also godly, and profitable, and likewise hable to sturrey• minde in the open Churche. And I maruel, what reason can leade any man, to thinke the contrary.

M. Hardinge. The .2. Diuision.

But to speake first of antiquitie, and of the compasse of your sixe hundred yeeres, it is euident by sundrie auncient recordes, bothe of Doctours, and of Councels,Here M. Harding [...] vvandreth vainely frō the purpose. specially of the Councel Laodicene in Phrygia Pacatiana, holden by the Bishoppes of the lesser Asia, aboute the yeere of our Lorde. 364. that the Greeke Churches had solemne seruice in due order and forme, set foorthe with exacte distinction of Psalmes, and Lessons, of Howers, Daies, Feastes, and times of the yeere, of Silence, and open pronouncinge, of geuinge the Kysse of Peace to the Bishop, first by the Priestes, then by the Lay people, of offeringe the Sacrifice, of the onely Ministers comminge to the Altare to receiue the Communion, with diuers other seemely obseruations.

As for the Latine Churches they had their Praiers and Seruice also, but in suche fixed order, longe after the Greekes. For Damasus the Pope firste ordeined, that Psalmes should be Songe in the Churche of Rome Alternatim, enterchaungeably, or by course, so as now wee singe them in the Quier, and that in the [...]nde of euery Psalme, shoulde be saide Gloria patri, & filio, & spiritui sancto, sicut erat▪ &c. In rescripto Hieronymiad. 2 Epist. Damasi Papae ad Hieronymum Presbyterum. Which he caused to be doone by Councel of S. Hierome, that the faith of the 318. Bishops of the Nicene Councel, might with like felowship be declared in the mouthes of the Latines. To whome Damasus wrote by Bonifacius the Priest, to Hierusalem, that Hierome woulde sende vnto him Psallentiam Graecorum, The manner of the singinge of the Greekes, so as he had learned the same, of Alexander the Bishop in the East. In that Epistle complayninge of the simplicitie of the Romaine Churche, he saithe, that there was in the Sunday but one Epistle of the Apostle, and [Page] one Chapter of the Gospel rehearsed,In. 2. pro [...]emio commentarior [...] Epist. ad Galat. Lib. Confessionum. and that there was no Singinge with the voice hearde, nor the comelinesse of Hymnes knowen amonge them.—

Aboute the same time, S. Ambrose also tooke order for the Seruice of his Churche of Millane, and made Holy Hymnes him selfe. In whose time (as S. Augustine writeth) when Iustina the younge Emperour Valent [...]ians mother, for cause of hir Heresie, wherewith she was seduced by the Arrians, persecuted the Catholike faithe, and the people thereof occupied them selues in deuoute watches, more then before time, ready to die with their Bishop in that quarel: it was ordeined, that Hymnes and Psalmes should be songe in the Churche of Millane, after the manner of the Eastparties: that the good folke thereby might haue some comforte, and spiritual reliefe, in that lamentable state, and continual sorowes. Thereof the Churches of the West foorth with tooke example, and in euery Countrie they followed the same.Cap. [...]. In his seconde Booke of Retractations he sheweth, that in his time suche manner of singinge beganne to be receiued in Aphrica. Before this time, had Hi [...]rius also the Bishop of Poyters in Fraunce, made Hymnes for that purpose, of whiche S. Hierome maketh mention.

The B. of Sarisburie.

Wée may wel suffer M. Hardinge to wander at large in maters that relieue him nothinge. If it were lawful for others so to doo, it were no greate Maisterie to write Bookes. Many maters be here heapte togeather, touchinge order of Seruice, distinction of Psalmes, Lessons, Houres, Daies, Feastes, the geuinge of Peace, the forme of Communion, Singinge in the Churche, when it beganne in Grecia, when in Rome, when in Millane, when in Aphrica, when in Fraūce, and when in other places. These be none of the maters, that lie in Question.

And therefore, as they nothinge further M. Hardinge to this purpose, so in other respectes they hinder him sundrie waies.Concil Laodie. Canon. 59. For in the same Councel of Laodicea it is decréed, like as also in the Councel of Carthàge, That nothing be redde in the Church vnto the people, sauinge onely the Canonical Scriptures. Concil. Cartha. 3. Can. 47. Therefore the Lessons there mentioned, were not taken out of the Festiual, or Legenda aurea, as hath béene vsed in the Churche of Rome: but out of the Chapters of the Holy Bible, as it is now vsed in the Churche of Englande. The Peace geuen to the Bishop, was not a litle Table of Siluer, or somewhat els, as hath beene vsed in the Churche of Rome: but a very Cosse in déede, in token of perfit peace, and vnitie in Faithe, and Religion.In Apologia. 2. So Iustinus Martyr saith, speakinge of the time of the Holy Ministration, Wee salute eche one an other with a Cosse. [...] So likewise Chrysostome and others.

Where he saithe, that the Churche of Rome beinge as then plaine and simple, learned the Psalmodie, and other Ecclesiastical Musique, and the singing of Gloria patri at the ende of euery Psalme, of S. Hierome, and the Bishoppes of the East, he dooth vs wel to vnderstande, that then Rome is not the Mother of al these thinges, neither is so to be taken.

But where he further saithe, Damasus ordeined, that the Psalmes should be Songe Interchangeably, and in sides, and euen so, as they be now Songe in the Quiere, meaninge as it séemeth, that onely the Priestes, and Clerkes Songue, and the people sate stil, it is an open, and a manifest vntruthe. For it is certaine many waies, that the whole people then Songue the Psalmes altogeather.

S. Augustine saithe,Confessionum li. 9. Ca. 7. That S. Ambrose tooke that order in Millane in time of persecution and greate danger, for the solace of the people. Nazianzen. in funebri Oratione De Basilia. Nazianzenus expresseth the terrible sounde of the people so singinge togeather in this wise: [...] When the Emperour Valens was entred into the Churche, where S. Basil Preached, and was striken with the Psalmodie, as if it had beene with a Thunder &c. In Psalm. 65. The like hath S. Hilarie writinge vpon the Psalmes:Theodoret. li. 2. Cap. 24. The like hath Theodoretus of one Flauianus, and Theodorus, that first diuised this order of Singinge in the Citie of Antioche.

[Page] But none plainer then S. Basil:Singinge. his woordes be these:Basil in Epist. ad Clericos Naeocaesarien. The people rise before daye, and highe them to the house of Praier, and there after that in mourninge, and in heauinesse, and cont [...]nual teares, they haue confessed them selues vnto God, standinge vp from their Praiers, they beginne the Psalmodie, and beinge diuided into twoo partes, they Singe togeather, the one parte [...]swearinge to the other. And this order (he saithe) was agreeable to al the other Churches of God. [...] Certainly it se [...]meth that S. Gregorie in his time thought Singinge in the Church to be a thinge fitter for the multitude of people,Dist. 92. In Sancta Roman. 1. then for the P [...]est. For he expressely forbiddeth the Priest to Singe in the Churche: but I doo not remember that euer he forbade the people.

Hereof wée may geather, yt Damasus diuided the whole people into twoo partes, and willed them to Sing [...] the Psalmes in their owne knowen tongue, the one parte makinge answeare by course to the other: sauing onely the [...]ides, nothinge like to that is nowe vsed in M. Hardinges Quiers.

M. Hardinge. The .3. Diuision.

Muche might be alleged for proufe of hauinge seruice in the Greeke and in the Latine Churches, longe before the first sixe hundred y [...]es were expired, whiche is not denied. The thinge that is denied by M. Iuel is this. That for the space of sixe hundred yeeres after Christe, any Christian people had their Seruice or Common Praiers, in a tongue they vnderstoode not. Whiche they of his side beare the worlde in hande, to be a hainous errour of the Churche, and a wicked deceite of the Papistes. And I saye, as I saide before, that 67The. 67. vntruth, M. Hardinge is not hable to shew one nation, that vnderstood [...] not their Common Seruice. the Seruice was then in a tongue whiche some people vnderstoode, and some vnderstoode not. I meane, the Greeke tongue, and the Latine tongue. For that it was within the sixe hundred yeeres, in any other Barbarous, or Vulgare tongue, I neuer reade, neither I thinke M. Iuel, nor any the best learned of his side is hable to prooue. To be the better vnderstanded, I cal al tongues Barbarous and Vulgare, biside the Hebrew, Greeke, and Latine.

The Gospel, and the faith of Christe was Preached, and set foorthe in Syria and Arabia by Paule: in Egypte by Marke: in Ethiopia by Matthew: in Mesopotamia, Persia, Media, Bactra, Hyrcania, Parthia and Carmania by Thomas: in Armenia the greater by Bartholomew: in Scythia by Andrew: and likewise in other Countries by Apostolike men, who were sente by the Apostles, and their nexte successours, as in Fraunce, by Martialis sente by Peter: by Dionysius sent by Clement:Constitu. Apost. li. 7. Cap. 46. Lib. de Scriptor. Ecclesiasticis. by Crescens, as Clement and Hierome writeth: and by Trophimus S. Paules Scholer, and by Nathanael Christes Disciple, of whome he at Arclate, and this at Bourges and Treueres, preached the Gospel as some recorde. In our Countries here of Britaine by Fugatius, Damianus, and others sent by Eleutherius the Pope and Martyr, at the request of Kinge Lucius, as Damasus writeth in Pontificali. Temporib. Anronini Cōmodi anno. Do. 181. Other Countri [...]s where the Greeke and Latine tongue was commonly knowen, I passe ouer of purpose. Nowe, if M. Iuel, or any of our learned aduersaries, or any man liuinge coulde shew good euidence and proufe, that the Publike Seruice of the Churche was then in the Syriacal or Arabike, in the Egyptian, Ethiopian, Persian, Armenian, Scythian, Frenche or Britaine tongue: then might they iustly claime prescription against vs in this Article, then might they charge vs with example of antiquitie, then might they requier vs to yeelde to the manner, and authoritie of the Primitiue Churche .68The .68. vntruthe, For doubtlesse it vvil soon [...] be shevved. But that doubtlesse can not appeare▪ whiche if any coulde shew, it woulde make muche for the Seruice to be had in the Vulgare tongue.

The B. of Sarisburie.

M. Hardinge beinge now out of his digression, foundeth him selfe vpon this Principle, that some people vnderstoode the common Praiers, and some vnderstoode them not. But if it might haue pleased him to shew any one kinde of people, that vnderstoode them not, it had béene sufficient. But he sheweth none, neither here, nor els where. Therefore wée may coniecture, his stoare of suche [...]hinges is not greate.

[Page] He graunteth, that the Seruice was commonly saide in the Greeke,Barbarous Tongue. and in the Latine tongue. Al other tongues he condemneth for Barbarous: by what authoritie I can not tel.Gala. 3. For in respecte of God, There is neither Iewe, nor Gentile: nor Greeke, nor Barbarous: nor any other distinction of tongues: but al are one in Christe Iesu. Otherwise any tongue vnto him, that vnderstandeth it not, appeareth Barbarous. And in that sense S. Paule saithe,1. Cor. 14. Onlesse I vnderstande the meaning of the speache, I shal be Barbarous vnto him that speaketh: and he that speaketh, shal be likewise Barbarous vnto mee. Like as Anacharsis the Philosopher also saide, The Scythian is Barbarous at Athens: and the Athenien is Barbarous amonge the Scythians. And so the Priest, that praieth in an vnknowen tongue, whether it be Gréeke, or Latine, is Barbarous vnto the people: and, if he be ignorant, and him selfe vnderstande not his owne Praiers, he is Barbarous also vnto him selfe. As for the Latine tongue, whiche M. Hardinge so fauourably exceptethe, it hath no suche special Priuilege aboue others. S. Paule makinge a ful diuision of the whole worlde, nameth some Greekes, and some Barbarous: and so leaueth out the Latines emonge the Barbarous. The same Diuision StraboStrabo Cosmograph. li. 1. &. 4 also followeth in his Cosmographie. For thus he saithe, Barbarae sunt omnes nationes praeter Graecos, Al nations be Barbarous biside the Greekes. Afterwarde the Romaines misseliking herewithal, as they increased the state of their Empier, so first they excepted them selues, and in continuance, al other Nations, that woulde become Prouinces, and be subiecte vnto them. And therefore Pope NicolasEpistola Nicolai. 1. the firste made a piteous exclamation against the Gréeke Emperour Michael, that séemed to deface the Latine tongue with that odious name. Appellatis Latinam linguam Barbaram, ad iniuriam eius, qui fecit eam. yee cal the Latine tongue Barbarous, in despite of him that made that tongue. Greate Alexanders modestie is muche commended, who, as StraboStrabo Cosmograph. li. 1. saithe, woulde neuer sorte his subiectes by Gréekes, and Barbarous, but rather by the difference of Good, and Il. For many Greekes (saide he) be il people: and many Barbarous be good. The like modestie might wel haue serued M. Hardinge in this place. For many that knowe the Gréeke, and the Latine tongues, be notwithstanding vngodly: and many be godly, that know them not. Therefore it is very discretely saide by Beda,Beda. 1. Cor. 14. Barbara est lingua, quae Deum laudare non potest: That tongue is Barbarous, that can not praise God.

M. Hardinge maketh a longe discourse of the Apostles, and other Apostolique mennes trauailes throughout the worlde. If he had shewed to what ende, wée might the better haue knowen his purpose. If he wil saye, The Apostles Preache in sundrie Countries: Ergo, The people had their Common Praiers in an vnknowen tongue: Act. 2. This Argument wil hardely holde. For to that ende God gaue vnto them the gifte of Tongues, that they might deale with al nations in their owne Languages.

Here are wée required to shewe some euidence, that in the Primitiue Churche, the Publique Seruice was in the Syriacal, or Arabike, or Egyptian, or any other Barbarous tongue: and it is stoutely presumed, that wee are hable to shewe none. What so euer wée can shewe, this is no indifferent dealinge.

For M. HardingeM. Harding requireth others to shew, beinge him selfe hable, to shew nothinge. beinge required of mée, to shewe but one sentence of proufe for his side, and hauinge as yet shewed nothinge, suddainely altereth the whole state of the cause, and shifteth his handes, and requireth mée to shewe. Whiche thinge although I be not bounde to doo by any order of Disputation, yet that it may appeare that wée deale plainely, and séeke nothinge but the truthe, I am contente onely in one example or twoo, presently to folow his wil, referringe the reast to an other place more conuenient for the same.In the .15. Diuision.

And, for as muche as the firste tongue that he nameth amongst others, is the [Page] Syriacal,Ephrems Homilies let him reade S. Hierome,Hieronym. in Epi [...]aphio Paulae. describinge the pompe of Paulaes funeral.

These be his woordes. Tota ad Funus eius Palaestinarum vrbium turba conuenit: Hebraeo, Graeco, Latino, Syro (que) Sermone Psalmi in ordine personabant. At her Funeral al the multitude of the Cities of Palestine mette togeather. The Psalmes were songe in order in the Hebrew, Greeke, Latine, and Syrian tongue. Here may he sée, that in one Citie foure seueral nations, in their Common Seruice vsed foure seueral tongues, amonge whiche tongues is the Syriacal: whiche thing, M. Hardinge thinketh, al the worlde cannot shew. S. Augustine willing ye Priestes to applie their studies to correcte the errours of their Latine speache, addeth thereto this reason, Vt populus ad id, quod planè intelligit, dicat, Amen. That the people vnto the thinge, that they plainely vnderstande, may say, Amen. This of S. AugustineAugustin de Catechizandis rudibus. Ca. 9. séemeth to be spoaken generally of al tongues. M. Hardinge him selfe at the ende of his treatie confesseth, that the Armenians, Russians, Ethiopians, Sclauons, and Moscouites, haue from the beginninge of their faithe, in their publique Seruice vsed euermore their owne natural countrie tongues. Wherefore by M. Hardinges owne graunte, wée may iustly claime prescription, and charge him with Antiquitie, and require him to yeelde to the authoritie of the Primitiue Churche.

M. Hardinge. The .4. Diuision.

Wherefore M. Iuel in his Sermon, whiche he vttered in so solemne an audience, and hath set foorthe in Printe to the woorlde, saith more then he is hable to iustifie, where he speaketh generally thus. Before the People grevv to corruption, (whereby he meaneth the firste sixe hundred yeres after Christe) al Christian menne throughout the vvorlde, made their Common Praiers, and had the holy Communion, in their ovvne Common and knovven tongue. This is soone spoaken sir: but it wil not by you be so soone prooued.

The B. of Sarisburie.

That M. Iuel there saide, is prooued sufficiently, onlesse M. Hardinge be hable to bringe some example, one, or other, to prooue the contrary. Neither is the mater so harde of our side to be prooued. Thomas of Aquine, & Nicolas Lyra, M. Hardinges owne witnesses, for some good parte, wil prooue it for me.

M. Hardinge. The .5. Diuision.

In deed wee finde, that where as holy Ephrem Deacon of the Churche of Edessa, wrote many thinges in the Syriacal tongue,Lib. De Scriptorib. Ecclesiast. he was of so worthy fame and renome, that (as S. Hierome witnesseth) his writinges were rehearsed in certaine Churches openly, Post lectionem Scripturarū. after the Scriptures had beene reade: whereof it appeareth to Erasmus, that nothing was wonte then to be reade in the Churches, biside the writinges of the Apostles, or at least of suche men, as were of Apostolike authoritie. But by this place of S. Hierome, it seemeth not, that Ephrems woorkes were vsed as a parte of the Common Seruice: but rather as Homilies, or exhortations to he reade after the Seruice, whiche consisted in manner wholy of the Scriptures. And whether they were tourned into Greeke, or no, so soone, it is vncertaine.

The B. of Sarisburie.

M. Hardinge, contrary to the ordre of Rhetorique, woulde confute our side, before he confirme his owne. But I maruel muche, to what ende he should thus allege Ephrem, onlesse it be to heape mater against him selfe. For wil he thus frame his reason,

Ephrem wrote sundry thinges in his owne mother tongue:
Ergo, The people had their Seruice in a strange tongue?

Wil he haue this to be allowed, and goe for an argument? If there were nothing [Page] els▪ here to be geathered, yet hath he touched twoo thinges expressely against him selfe. The one is, that nothinge was then redde in the Church, sauinge onely the Scriptures, or other maters of Apostolique authoritie: whiche thinge is also straitely commaunded by the Councel of Carthage.Concil. Cartha. 3. Can. 47. Yet M. Hardinge in his Churche, euen in the Publique Seruice, readeth Lessons, and Legendes of childi she Fables.

The other is, that Ephrems Homili [...]s were pronounced vnto the people in the Uulgare tongue: yet M. Hardinge him selfe pronounceth Gospels, Epistles, and Homilies, and al what so euer, vnto the people in a straunge tongue.

But to avoide this inconuenience, he saithe▪ The Homilies were no parte of the Seruice. First how is he sure of that? Certainely, the Latine Homilies be redde in the Matins, and accompted parte of the Romishe Seruice. Againe, what necessary Sequele is this:

The people vnderstoode Ephrems Homilies:
Ergo, his Homilies were no parte of the Seruice?

Or what leadeth him to thinke, It was profitable for the people to heare and vnderstande Ephrem, and yet was not profitablé for them, to heare & vnderstande Peter, Paule, or Christe? To be shorte, be confesseth, that Ephrems writinges were exhortations to the Gréeke people: and yet doubteth, whether they were translated into the Gréeke, or no: and so he endeth in vncertaintie, and concludeth nothing.

Now let vs sée, whether the same Ephrem wil conclude any thinge of our side. First, TheodoretusTheodoret. lib. 4. Ca. 29. saithe, He was vtterly ignorant of the Greeke tongue. Whiche thinge is also confirmed by M. Hardinges owne Amphilochius.Amphilochius. Hierom. D [...] Ecclesiast. Scriptor. For in the conference that was bitwéene him and Basil, he saithe, He spake by an Interpreter, as beinge not hable to speake Greeke himselfe. Yet was the same Ephrem a Minister in the Churche, beinge as S. Hierome saithe, a Deacon, and as some others write, the Archedeacon of the Churche of Edessa. Now let M. Hardinge shew vs, in what other tongue he coulde minister the Ecclesiastical ser [...]ice, but in his owne.

If he thinke, this coniecture to be weake, let him vnderstande further, that as TheodoretusTheodoret. li. 4. Ca. 29. reporteth, the same Ephrem made Hymnes, and Psalmes in the Syrian tongue: and that the same were songe at the solemne Feastes of Martyrs: and that, [...]. as Sozomenus saithe plainely, the same Hymnes, and Psalmes were songe in the Churches of Syria.

M. Hardinge. The .6. Diuision.

Neither S. Hieromes Translation of the Scriptures into the Dalmatical tongue (if any such was by him made at al) prooueth that the Seruice was then in that Vulgare tongue. That labour may be thought, to haue serued to an other purpose. But of the Translation of the Scriptures into Vulgare tongues, I shal speake hereafter, when I shal come to that peculiar Article. Verely the handelinge of this present, and of that, hath moste thinges common to bothe. Thus that the people of any Countrie,See the .15. Diuision of this Article had the Churche Seruice in their Vulgare and common tongue, biside the Greeke, and the Latine tongue, wee leaue as a mater stoutely affirmed by M. Iuel, but fain [...]ly prooued: yea nothinge at al prooued.

The B. of Sarisburie.

M. Hardinge séemeth to doubte, whether S. Hierome translated the Scriptures in to the Sclauon tongue, or no. Yet Stanis [...]aus Hosius,Hosius de Sacr [...] vernaculè legendo. one of the greatest of that side, maketh it very certaine, and putteth it quite out of doubte. His woordes be plaine, In Dalmaticam linguā Sacros Libros Hieronymum vertisse, cōstar. It is certainely knowen, that S. Hierome translated the Scriptures into the Sclauon tongue.

[Page] And likewise Alphonsus Alphonsus De Haeresib. lib. 1. ca. 13. de Castro, S. Hi [...]ro. trāslation. Fatemur olim Sacros Libros in Linguam Vulgarem fuisse translatos, Bea [...]m (que) Hieronymum in Linguam Dalmaticam cos vertisse.

Wee confesse, that in olde times, the Scriptures were translated into the Vulgare tongue, and that S. Hierome tourned them into the Sclauon tongue. Neither euer wist I any man, that made doubte hereof, but M. Hardinge. But beinge graunted (saith he) that S. Hierome so translated the Scriptures, yet that prooueth not, that the Seruice was then in the Vulgare Tongue. Good sir: muche lesse it prooueth, that the Seruice was then amonge the Sclauons in the Latine Tongue. He saith further, That labour may be thought, to haue serued to an other purpose. But to what other purpose, he sheweth not. Surely what so euer is thought hereof by M. Hardinge, M. EckiusEckius de Missa Latinè dicenda. one of his owne Doctours, confesseth that the same S. Hierome, that Translated the Scriptures into the Sclauon tongue, procured also that the Common Seruice there should be saide in the Sclauon tongue. And it may wel be thought, his Translation coulde serue to no better purpose. I graunte, S. Chrysostome,Chryso. in Matt. hom. 2. & in Genes. hom. 28. Origen in leuit. hom. 9. and Origene, in their Sermons exhorte the people to reade the Scriptures in their houses at home: which purpose also no doubtes, was very godly. But suche Priuate readinge at home, excludeth not the open readinge in the Churche. Chrysostome saith, It was the readers dewtie openly in the Church to pronounce the Scriptures. And S. Augustine saith vnto the people, The Apostle Chrysost. in Acta Apost. hom. 19. S. Paule witnesseth, that this Psalme whiche ye haue hearde, perteineth to that Grace of God, whereby wee are made Christians: therefore I haue caused the same Lesson to be redde vnto you. I thinke, M. Hardinge wil graunte, that these Lessons, that S. Chrysostome, and S. AugustineAugustin. in Psalm. 31. speaketh of, were vttred in suche a tongue, as the people might vnderstande. For els Origene saith,Origen. in Le [...]iti. ca. 7. Alioqui non fuisset necessarium, legi haec in Ecclesia, nisi ex his aedificatio aliqua audientibus praeberetur. Otherwise it had not beene necessarie for these thinges to be redde in the Church, onlesse some profit might come thereof vnto the hearers.

Yet not withstandinge (saithe M. Hardinge) these matters be stoutely affirmed by M. Iuel. and faintely prooued. My proufes were taken out of the manifeste woordes of S. Paule, S. Ambrose, S. Augustine, S. Chrysostome, Arnobius, Gregorie, and others like: notwithstandinge it please M. Hardinge to cal them so fainte. Let vs therefore sée the weighty reasons, that he and others of his side haue made for the contrary. M. Harding séemeth to reason thus,

Ephrem made Homilies in the Syrian tongue:
And, S. Hierome Translated the Bible into the Sclauon tongue.
Ergo, The Common Seruice was in the Latine or Greeke tongue.

Cardinal Otho Otho Cardin. in statut [...]s Synodi Augusten. saithe, There were three tongues written in the title of the Crosse, the Greeke, the Hebrew, and the Latine:
Ergo, In one of these three tongues, the people must haue theire Common Seruice.

Eckius saithe, Eckius De Missae Latinè dicenda. Christe praied secretely beinge in the Mounte alone,
Ergo, The Seruice must be in an vnknowen tongue.

These, and suche like argumentes be brought by them: I leaue it vnto the discréete reader, to iudge their force.

M. Hardinge. The .7. Diuision.

Now concerning the twoo learned tongues, Greeke, and Latine: and first the Greeke. That th [...] Seruice was in the Greeke tongue, and vsed in the Greeke Churche, I graunte. And to shew what is meante by the Greeke Churche, the learned doo vnderstande, al the Christian people of that Country whiche properly is called Graecia, of Macedonia, Thracia, and of Asia the lesse, and the Countrie [...] adioyninge. The Prouinces that were allotted to the Patriarke of Alexandria in Egypte, and to the [Page] Patriarke of Antiochia in Syria, are of the olde writers called sometime by the name of the Oriental or Easte Churche, sometime of the Greeke Churche. Thus muche by vs bothe confessed, M. Iuel and agreed vpon: I say, that if I can shewe, that the people of some Countries of the Greeke Churche, 69The .69. Vntrueth. For it is certaine, that sundrie of the East natiōs had not their Seruice in the Greeke tongue: as shal appeare. which al had their Cōmon praiers and Seruice in the Greeke tongue, for the more parte vnderstoode not the Greeke tongue, more then Englishe menne nowe vnderstande the Latine tongue: then I haue prooued that I promised to prooue, that some peoples, I meane whole nations, vnderstoode not their Seruice, for that they had it in an vnknowen tongue.

The B. of Sarisburie.

M. Hardinge firste hauinge diuided the whole worlde into twoo Churches, the Gréeke and the Latine, afterwarde maketh offer to prooue his purpose. Whereof it may be geathered, that he hath hitherto prooued nothinge. This diuision of the Churche,The Diuision of the Churche into Greeke and Latine. neither is greately material, nor of our parte muche denied: albeit many waies if séemeth vnperfite. For the greate Churches of Ethiopia, India, and Scythia, planted by S. Matthew, by S. Thomas, and by S. Andrew: bisides Arabia, Syria, Persia, Media, Armenia, and a great number of other Countries, whiche neuer were neither of the Gréeke Churche, nor of the Latine, are here quite leafte out. Twoo propositions M. Hardinge hath here chosen to prooue. The one is, that al the Greeke Churche had the Common Seruice wholy and throughly in the Gréeke tongue. The other is, that some whole countries in the Gréeke Churche, vnderstoode not the Gréeke tongue.

If bothe these propositions be prooued soundely, and substantially, without surmise, or gheasse, then it behooueth me to yéelde. But, good Reader, marke them wel bothe, and consider the proufes. For if he faile in either of these, he prooueth nothinge: as, I hoape, it wil appeare.

M. Hardinge. The .8. Diuision.

Nowe, how wel I am hable to prooue this, I referre it to your owne consideration. The lesse Asi [...] beinge a principal parte of the Greeke Churche, had then the Seruice in the Greeke tongue:A Fallax, or a deceiteful argument. But the people of sundrie Regions, and Countries of the lesse Asia, then vnderstoode not the Greeke tongue: Ergo, the people of sundrie Regions, and Countries, had then their Seruice in an vnknowen tongue. The firste proposition, or Maior, is confessed as manifest: no learned man wil denie it: and if any woulde, it may easely be proued. The seconde proposition, or Minor, may thus be proued. Strabo, who trauailed ouer al the Countries of Asia, for perfite knowlege of the same, nere aboute the time of S. Paules peregrination there, who also was borne in the same, in his 14. Booke of Geographie writeth, that, where as within that Cherronesus, that is the streight betweene sea, and sea, there were sixteene Nations by reporte of Ephorus: 70The .70. Vntrueth. Misreportinge Straboes vvordes. of them al onely three were Greekes, al the reste Barbarous. Likewise Plinius in the sixth Booke Naturalis historiae Ca. 2. declareth, that 71The .71. Vntrueth. Misreportinge the vvordes of Plinie. within the circuite of that Lande were three Creeke Nations onely, Dores, Iones, A [...]oles: and that the reste were Barbarous.Act. 14. Amongest whome the people of Lycaonia was one, who in S. Paules time spake before Paule and Barnabas in the Lycaonical tongue.

The Scripture it selfe reporteth a diuersitie of language there, and there about, as it appeareth by the seconde Chapter of the Actes. VVhere the Iewes geathered togeather in Hierusalem, for keepinge of the feaste of Pentecoste, wonderinge at thApostles for their speakinge with so many sundrie tongues, amonges other prouinces different in language, they reckē Pontus, and Asia, Cappadocia, Phrygia, and Pamphylia. VVhiche twoo prouinces are of al attributed vnto the lesse Asia. VVhiche maketh a good argument, that al Asia the Lesse had not onely the Greeke tongue. And therefore so many of them as were of other language hauinge the Seruice in Greeke, had it in a tongue they vnderstoode not.

They that wil seeme to searche the cause, why that lande had so greate diuersitie of languages, impute it to the often change of conquestes, for that it was ouercome, and possessed of diuerse nations: of whiche euery one coueted with enlarginge their Empier, to bringe into the Countries subdued, their [Page] lawes:Asia the Lesse. their customes, and their language. Nowe this beinge proued by good and sufficient authoritie, that in Asia of sixteene Nations three onely were Greekes, it followeth that the other thirteene hauinge their seruice in Greeke, had it not in their owne, but in astraunge tongue. For els if they had al naturally spoaken Greeke, why shoulde not they haue beene called Greekes? Thus we see it is no newe thinge proceedinge of a general corruption in the Churche, some peoples to haue the Seruice in an vnknowen tongue.

The B. of Sarisburie.

Take heede, good Reader, M. Hardinge hath here throwen a great Miste of learninge, to da [...]e thy sighte. Onlesse thou eye him wel, he wil steale from thee. Thus he frameth his Syllogismus. The lesse Asia beinge a principal parte of ye Greeke Churche, had then the Seruice in the Greeke tongue: But sundrie Countries of the same Asia vnderstoode not the Gréeke tongue: Ergo, they had their Seruice in an vnknowen tongue.

Here is a fayre glosse. But be not deceiued: M. HardingThe discloasinge of M. Hardinges Fallax. knoweth wel yenough, it is but a fallace, that is to saye, a deceiteful argument, named in the Schooles, Ex meris particularibus: or, A non distributo ad distributum. Onlesse he amende the Maior, and make it an vniuersal, and say thus, Al Asia the Lesse had the Seruice in the Greeke tongue, it can in no wise holde. That Asia the Lesse had the Seruice in Greeke, it is doubted of no man, nor learned, nor vnlearned. But, that al Asia ye Lesse had throughout in al partes the same Seruice, if it be denied, M. Hardinge with al his learninge is not hable to proue it: and therefore he did better to tourne it ouer without any proufe at al.

The Minor is this, sundrie Nations in Asia the Lesse vnderstoode not the Greeke. And to prooue this, M. Hardinge hath directed al his drifte, But to what ende? for neither is it denied by any of vs, nor is it any parte of our question. And yet not withstandinge, is not M. Hardinge hable to prooue it with al his gheasses.

He allegeth the Actes of the Apostles,Actor. 2. where as mention is made of sundrie languages, and amonge the same certaine prouinces of this Asia specially named for their difference in speache. But what if answeare were made, That al there rehearsed were not diuerse tongues, but rather certaine differences in one tongue? Certainely BedaBeda in Luc. Ca. 22. li. 6. Ex Hieronymo in Matthaeis Ca. 26. séemeth plainely so to say. His woordes be these: Verely this man was with him, for he is of Galilie: not for that the people of Galilie, and the people of Hierusalem, vsed sundrie tongues: but for that euery prouince (of Iurie) hauinge a peculiar manner of vtterance in their speache, coulde not avoide the same. And hereunto he applieth this storie of the Actes of the Apostles.

But saithe M. Hardinge, There must needes be greater difference betweene these Countries of Asia, and that, bicause of often ouerthrowes and conquestes, that there had happened. The coniecture is good. But the greatest Conquerours that came there, were the Macedonians, the Thebanes, and other Grecians, who no doubte, planted there the Greeke tongue, as it may soone appeare to any man, that can with iudgement consider of it.Actor. 19. S. Paule vnto the Ephesians, the Galathians, and the Collossians, dwellinge al in this same Asia the Lesse, wrote in Greeke. And S. Luke writinge of S. Paules beinge, and preachinge, at Ephesus saith, It came so to passe, Vt omnes, qui habitabant in Asia, audirent Sermonem Domini Iesu, Iudaei simul & Graeci: that al they, that dwelte in Asia, hearde the woorde of the Lorde Iesus, bothe Iewes, and Greekes. Actor. 19. S. Luke that had trauailed ouer that whole Countrie with S. Paule, knewe none other Nation there but Iewes, and Greekes: Maister Hardinge hath a gheasse, there shoulde be some other Barbarous people also: but what they were, or where aboute they dwelte, or what tongue they spake, he can not tel. Uerely Polycarpus was Bishop of Smyrna: Gregorius was Bishop in Pontus: [Page] S. Basile was Bishop of Caesaria in Cappadocia: Amphilochius Bishop of Iconium in Lycaonia: Gregorius S. Basiles Brother Bishop of Nyssa in Caria, or Thracia. Al these in sundrie Countries within Asia the Lesse preached openly in the Gréeke tongue, and the vulgare people vnderstoode them.

Yet, saithe M. Hardinge, Strabo beinge borne in the same Countrie, and liuinge vnder the Emperours Augustus and Tiberius, in the time of S. Paule, writeth in his Geographie, that, where as there were then sixteene sundrie Nations in Asia the Lesse, three onely of them were Greekes, and the reast Barbarous. I knowe not whether M. Hardinge be vnwittingely deceiued him selfe, or wilfully goo aboute to deceiue others. But wel I knowe, that this is no parte of Straboes meaninge. For StraboStrabo Geogra. lib. 14. speaketh not this of his owne time, but of the time of Ephorus, that liued wel néere fiue hundred yeeres before him. This Ephorus reporteth, yt in his time there were but three Greeke nations as yet entred into Asia, but al the reste then were Barbarous. And therefore Apollodorus saith, yt before the Battaile of Troye, no people of ye Gréekes at al euer came ouer, to dwell there. For if Strabo had meante this of his owne time, to what ende should he allege the recorde of Ephorus, yt liued so many hundred yéeres before him, for proufe of ye thinge, that he had so diligently vewed, & seene him selfe: & specially seeing his purpose is not to folow,Strabo li. 14. eodem loco. but to reprooue Ephorus: as it wel appeareth by his woordes. As for Apollodorus, thus he saithe of him. He seemeth not discretely to deale herein: [...]. for he disordereth, and falsely allegeth the woordes of Homer. And vnto this constructiō of Strabo, very wel agreeth the place of Plinius here alleged, & concludeth manifestly againste M. Harding, as it appeareth by the very woordes: In omni [...]o tractu proditur, tres tantùm gentes Graecas iure dici, Doricam, Ionicā, A [...]olicam: Caeteras barbarorū esse. Plin. hist. natur. li. 6. ca. 2. In whiche whole circuite, it is written, that onely three nations be rightly called Greekes: and that the rest are of the Barbariens. In yt he saithe proditur, it is written, he meaneth by Ephorus, Apollodorus, or such others, as had liued longe before. In that he saithe: Caeteras barbarorum esse, the reaste be of the Barbariens, he meaneth, that they had arriued thither, not out of Graecia, as had the other three, but out of other Countries that were Barbarous. But in that he saithe, Tres tantùm gentes Graecas iure dici, that onely three Nations be rightly, or naturally called Greekes, he muste needes meane that the reste were called Greekes also, although not so rightly, and naturally, as the other. For els the exception of this woorde, iure, that is, rightly, or naturally, had beene in vaine. And thus M. Hardinge seekinge to prooue, that the people of Asia were no Greekes, allegeth Plinius, by whose woordes it appeareth necessarily, that they were Greekes.

But M. Hardinge wil force the mater further. Strabo saithe, that these three Nations excepted, the reste were Barbarous: Ergo, they vnderstoode no Greeke. And here vpon reasteth his whole proufe. But this is an other falsification of Straboes minde.M. Hardinge falsifieth Straboes minde. Lib. 14. Geogra. For Strabo calleth them Barbarous, that vnderstoode, and spake Greeke. And what better witnesse can we herein haue, then Strabo him self? Thus he writeth, Barbarismum in his dicere consueuimus, qui malè Ioquuntur Graecè: non autem in illis, qui Caricè Ioquuntur. Sic etiam barbariloquos, & barbari sermonis homines cos accipere debemus, qui mal [...] Graeca pronuntiant. We take a Barbarismus, or a Barbarous manner of speache to be in them, that speake the Greeke disorderly: and not in them that speake a strange tongue, as is the tongue of the Carians. So we ought to take them to be barbarous, or menne of barbarous speache, that is fauoredly pronounce the Greeke. Thou maiste see, good Reader, with what [...]aithe M. Hardinge allegeth the authoritie of olde writers. He woulde prooue by Strabo, yt these people spake no Greeke, bicause they were Barbarous: And Strabo him selfe saithe, not withstanding they were Barbarous, yet they spake Greeke. Nowe therefore, seeinge the Syllogismus M. Hardinges Syllogisme. it selfe, as I haue saide, is a Fallace, the Maior false, the Minor false, and neither of them any way [Page] prooued, and Strabo, and Plinie falsely alleged: to geather hereof, that these people had their Seruice in an vnknowen tongue, must néedes seeme a strange Conclusion.

M. Hardinge. The .9. Diuision.

Here perhaps M. Iuel, or some other for him replieth, and saieth, that the people of Asia commonly biside their owne proper language, spake the Greeke tongue also, and allegeth for the same purpose S. Hierome,In p [...]o [...]mio. 2. lib. Comment. Epist. ad Gala [...]as. who saithe, Galatas, excepto sermone Graeco, quo omnis Oriens loquitur, propriam linguam eādem habere, quam Treuiros. That the Galathians byside the Greeke language, whiche al the Orient or the East speaketh, haue their owne peculiar tongue, the very same that they of Treuers haue. Lo, saithe this replier, S. Hierome affirmeth, al the Orient to speake the Greeke tongue. Ergo, the seruice in Greeke to them was not straunge, and vnknowen.

To this I answeare, S. Hierome meaneth that some of al Countries of the Orient or Easte, spake Greeke, as the Learned menne, Gentle menne, Merchauntes, al of liberal education, and suche other, as had cause to trauaile those Countries. To be shorte, it was without doubte very common, as beinge their onely learned tongue for al sciences, and the tongue that might beste serue to trauaile withal from Countrie to Countrie, within the East, right so as the Latine tongue serueth to the like intentes, for al Nations of the Weaste. And he meaneth not that al, and singular personnes, of what degree, and condition so euer they were, al vplandishe people, Tillers of the grounde, Heardmen, and VVomen, spake Greeke. For if it had beene so, then had they not had peculiar, and proper tongues. For it is not for their simple heades (for the moste parte) to beare away two languages. In that S. Hierome calleth the Galathians tongue Propriam linguam, a proper, and a peculiar tongue to that Nation, he doth vs to vnderstande, the same to perteine to al in particular, that is, to euery one of that Prouince, and the Greeke to al in general, in respecte of other Nations there, so as not of necessitie, it be vnderstanded of euery one.

The B. of Sarisburie.

M. Hardinge ouer muche paineth him selfe to prooue that thinge, that no wise man wil denie him. For howe can it seeme likely, that the whole Easte, whiche is in a manner the one halfe parte of the worlde, conteininge so many, and so sundrie Nations, shoulde speake al one tongue: seeinge we our selues in this one litle Kingdome of Englande, haue the vse of fiue tongues, and not one of them vnderstandinge an other? I maruel that M. Hardinge alleged not the Fables of Herodotus,Herodotus. that Bek in the Phrygians tongue signifieth Breade: Kiki in the Egyptians tongue, an ointement: Achmach, one of the Garde: or Alila, or Vrotal, in the Arabike tongue, and suche like. For these might haue stande him in steede of good proufes, yt al the Nations of the whole East parte of the worlde spake not Greeke.

And although we agree with him in the principal, that in the Easte parte were vsed sundrie languages, and likewise that the Greeke tongue was commonly vsed emonge the learned, yet his distinction of al in General, and al in Particular, that he hath here diuised to shifte of S. Hierome, seemeth very homely, and home made. For how cā it be a General, onles it include euery Particular? By M. Hardinges construction we must take, Al, for Some: or, Al, not for the tenth parte of Al: and by this Rhetorique, lesse then halfe is as muche as Al: and so, Al, is not Al. Thus M. Hardinges General is a meere Particular: and to conclude, his General is no General. So weakely, and so loosely his answeare standeth.

As touchinge the Galathians, of whome S. Hierome saithe, that biside their owne natural tongue, they had also the vse of the Greeke, bicause, as Apollodorus saithe,Strabo Geographi. lib. 14. they of al others arriued laste into that Countrie, it is likely, they keapte their owne Barbarous speache longer then others. But, like as, whether they al of al sortes spake Greeke or no, as M. Harding saithe, of necessitie it cannot be prooued, so in deede it [Page] forceth nothinge. For he cannot prooue thereby, that they that vnderstoode not the Greeke, had their Seruice in the Greeke. Yet is this the Maior, and the grounde of the whole, whiche M. Hardinge so closely dissembleth, and passeth by.

M. Hardinge. The .10. Diuision.

S. Augustine speakinge of the title written by Pilate on the Crosse,Tracta. in Ioan [...] 117. saithe thus: It was in Hebrew, Greeke, and Latine, Rex Iud [...]eorum. For these three tongues were there in preeminence before al other. Hebraea, propter Iudaeos in Die lege gloriantes: Graeca, propter gentium sapientes: Latina, propter Romanos multis ac penè omnibus iam tun [...] gentibus imperantes. The Hebrew, for the Iewes, that gloried in the lawe of God: the Greeke, for the wise menne of the [...]entiles: the Latine, for the Romaines bearinge rule at that time ouer many, and almost ouer al nations. Nowe where he saithe here, that the Greeke tongue was in preeminence Propter gentium sapientes, for the wise men of the Gentiles: he discusseth fully the doubte, that mighte seeme to rise of S. Hieromes sayeinge, and sheweth, that the Greeke tongue was common not to al the vulgare people of the whole Orient, but to the wise men onely, and that for the atteyninge of learninge. And for this it is to be noted, that the Scripture reporteth the vulgare tongue of the Lycaonians, to haue beene vttered in the hearinge of Paule, and Barnabas, not by the Magistrates, or other the chiefe, but by the vulgare people. Turbae leuauerunt vocem sua [...] Lycaonic [...] dicentes &c. Act. 14. And so S. Hierome is to be vnderstanded to speake in that place, not of al menne of the Nations of the Easte, but rather of a greate number, and of some personnes of al nations. For els, if al the East had spoken Greeke, the Souldiers that buried Gordianus the younger Emperour, apud Circeium Castrum, at Circey Castle, neare to the lande of Persie, woulde not haue written his title of honour vpon his Sepulchre, in Greeke, and Latine, in the Persians, Iewes, and the Egyptians tongues, vt ab omnibus legeretur, that it might be reade of al,In Gordian [...]s. as Iulias Capi [...]o [...]inus writeth. VVhiche is an argument, that al the East spake not, ne vnderstoode not the Greeke tongue. As likewise that Epiphantus writeth, where he saithe thus. Most of the Persians after the Persical letters,Li. 2. Haeresi [...]. vse also the Syrians letters. As with vs many Nations vse the Greeke letters, yea where as in euery nation in manner, they haue letters of their owne. And others some much esteeme the profounde tongue of the Syrians, and the tongue that is about Palmyra, bothe the tongue it selfe, and also the letters of the same. Bookes also haue been written of Manes in the Syrians tongue. Againe, if al the East had spoken Greeke, sundrie the holy Fathers woulde not haue beene so [...]n [...]ious to the common weale of the Church, as to hide their singular woorkes from the readinge of al, which they wrote in Barbarous and vulgare tongues, to the commoditie onely of their brethren that vnderstoode the same.Li. de Ecclec [...]ia [...]t [...] Script. Antonius that wrote seuen not able Epistles to diuerse Monasteries of Apostolike sense and speache, as S. Hierome witnesseth, in the Egyptian tongue. Likewise holy Ephrem of Edessa, Bardesanes of Mesopotamia, who wrote very excellent woorkes in the Syriacal tongue.

Euen so did Isaac of Antioche, and Samuel of Edessa priestes, write many goodly woorkes against the enimies of the Church, in the same tongue, as Gennadius recordeth. But what shal we speake of al the East? Neither al the Lesse Asia, and the Countries there adioyninge, spake not Greeke, one generation before the comminge of Christ. For if al had spoken Greeke, Mithridates that renoumed Kinge of [...] ontus, had not needed to haue learned twoo and twentie languages of so many Nations he was kinge ouer, to make answeare to suters, to appointe them orders and lawes, and in open audience to speake to them in so many languages without an Interpreter,Natura. Histor. lib, 7. Cap 24. as Plinie writeth. Here if these .22. Nations of 2 [...] sundrie tongues, had also biside their owne language spoken Greeke, and vnderstanded the same:

Plinie would not haue vttered that woorde sine Interprete, without an Interpreter. And likewise that Kinge had taken vaine labour in learninge those tongues, where one might haue serued his turne.

Neare to this Kinges dominion,Li. 6. Natural, hist. Ca. 5. in the shore of the sea Euxinus, in the lande of Colchis, there stoode a Citie named Dioscurias, so muche haunted of straungers, that, as Plinie writeth by recorde of Timost [...]enes, it was resorted vnto of three hundred Nations of distincte languages, and that the Romaines for the better expedition of their affaires there, had at length lieinge in the same .130. Interpreters. Now, if al the Orient had spoken Greeke, as S. Hieromes woordes seeme to importe, the Romaines should not haue needed, to haue mainteyned there to their great charges, so great a number of [Page] Interpreters, to be their agentes there. But for proufe that al the Orient spake not Greeke, what neede we allege Prophane writers? The knowen place of the Actes maketh mention of sundrie Nations there, that had distincte languages, the Parthians, Medians, and Elamites &c. Act. 2.

To conclude, they that to mainteine their straunge opinion of the vniuersal vnderstandinge of the seruice vsed of olde time in the East Churche, say and affirme, that al the Orient spake [...]reeke: seeme muche to diminishe the Maiestie, Vtilitie, and necessitie of the miraculous gifte of tongues, which the holy Ghost gaue in the primitiue Churche, for the better furtherance of the Gospel. For if al in those parties had spoken Greeke, the gif [...]e of tongues had beene in that respect needeles. Hitherto of the Greeke 72.The .72. vntruth. For he hath not hitherto spoken one vvoorde of the Seruice. and of the Seruice in that language.

The B. of Sarisburie.

This labour may wel be called Vanitas vanitatum. For it is a great token of idlenesse, to be so earnest, and so copious in proouinge that thing, that no man denieth. And yet he forceth the mater so, as if al the right of his cause lay vpon it. He might as wel haue prooued, that the Indians, Arabians, Ethiopians, Tartarians, vnderstoode no Gréeke. It is a lewde kinde of Logique, so stoutely to prooue that thinge, that néedeth no proufe: and to leaue the thinge, that should be prooued. The title of the Crosse written in thrée sundrie languages, as it t [...]ifieth that the Nations of the East parte of the worlde spake not al one tongue, whiche thinge is not of any wise man denied, so it prooueth plainely against M. Hardinge, that the Deathe of Christ should be published in al tongues. For as Albertus, & Lyra M. Hardinges owne Doctours haue witnessed,Albertus & Lyra in. 19. Ca. Iohan. writinge vpon the same, Therefore was the title by Goddes special prouision, drawen in the thrée principal languages, vt omnes, qui de diuersis orbis partibus venerant, possent illum legere: that al they, that were then come to Hierusalem out of sundrie partes of the worlde, might be able to reade it. S. Hierome likewise saithe,Hieron. in Esai. lib. 7. Ca. 20. the same title was so written, In testimonium vniuersarum gentium, for the witnesse of al Nations. For it was the wil of God, that euery tongue should confesse, that Christe is the Lorde in the glorie of the Father.

Wherein M. Hardinge muche abbridgeth the Glorie of the Crosse of Christe, that woulde the title thereof to perteine onely to the wise, and learned of the Gréekes. For Albertus, and Lyra say, It was so written, that al might reade it: and, as S. Hierome saithe, for witnesse of al Nations. Neither can we finde, that there was any great number of Philosophers present at Christes death, to reade that title. As for S. Augustine, by these woordes Sapientes Graecorum, he vnderstandeth Al the Greekes. For as al the Iewes generally gloried of the Lawe, euen so al the Gréekes generally gloried in their wisedome.1. Cor. 1. And S. Paule saithe generally of them bothe. Iudaei Signum quaerunt: Graeci sapientiam. The Iewes cal for Signes, and miracles: and the Greekes cal for knowlege. And therefore one of the Philosophers saide, In olde times there were seuen wise men emonge the Greekes: but nowe there are not so many fooles: for that they al gloried in their wisedome.

The people of Lycaonia spake vnto Paule,Actor. 14. and Barnabas, Lycaonicè: Ergo, saithe M. Hardinge, they spake no Greeke. But what if S. Luke had saide, they spake Ionicè, Aeolic [...], or Doric [...], whiche tongues were adioininge fast vpon Lycaonia, would he therefore conclude, they sapke no Greeke? Uerely if a man by way of contention woulde say, the Lycaonical tongue was a corruption, or difference of the Gréeke tongue, and not a seueral tongue of it selfe, M. Hardinge shoulde haue muche a doo to prooue the contrary. Doubtlesse, they woorshipped Iuppiter, and Mercurie, that were the Goddes of the Gréekes: and had the Gréeke Sacrifice, as it manifestly appeareth by the woordes of S. Luke: and it may be credibly geathered, that Paule, and Barnabas spake to them in Gréeke. How be it, whether it were so, or otherwise, sauinge that M. Hardinge maketh the mater so c [...]rtaine, it improteth [Page] nothinge.

But this one thinge, good Reader, I geue the further to consider. These Lycaonians, as M. Hardinge confesseth,Actor. 14. and as plainely appeareth by S. Luke, beinge yet Infidels, made their praiers vnto their Idolles, Iuppiter, and Mercurie in their owne tongue. And may it any wise seeme likely, that the same beinge afterwarde become Christians, made their praiers vnto Almighty God, and to Christe his Sonne in a straunge tongue? If it behooue Idolaters to vnderstande their owne praiers, muche more it behooueth the people of God, to doo the like.

Certainely, if the same Lycaonians were nowe aliue, they would reproue M. Hardinges errour in their owne tongue.

The blasinge of the younge Emperoure Gordians graue with fiue sundrie languages, like as it was needelesse in this place, as al the reaste, the mater beinge confessed, euen so it weigheth very muche againste M. Hardinges side. For if the Barbarous Souldiers of their dewtie, and allegeance towardes their Prince, thought his deathe woorthy to be published in so many tongues: what maye then be thought of them, that can not suffer the Deathe of Christe to be published in any one tongue? And if they so fournished a mortal mannes memorie, as Capitolinus saithe, Vt ab omnibus legeretur, that it mighte be readde of al men, why then doo these menne so hide, and burie the immortal memorie of the glorie of Christe, that sauinge them selues, they woulde haue it to be readde, and seene of no Man?

The allegation of the Persians, and Syrians letters: Of the tongue vsed aboute Palmyra: of Epistles written in the Egyptians tongue by Antonius, in the Syrian tongue by Bardesanes, Ephrem, Isaac, and Samuel: of Mithridates the Kinge of Pontus, that was hable to answeare twoo and twentie Nations, that were his subiectes, without an Interpreter: of the resorte of three hundred sundrie Nations vnto the Citie called Dioscuri [...] in Colchis: and once againe of the Miracle of tongues, and diuersitie of languages in the Actes of the Apostles, hath some shewe, and ostentation of learninge, and serueth wel either to fille vp roome, or els to reprooue, and controlle S. Hierome: for that he saith, Al the Easte parte of the worlde speaketh Greeke: For againste vs, that neither write so, nor speake so, it maketh nothinge.

We knowe, that by meane of the greate Empier, that the Greekes had gotten ouer many Countries, and Kingedomes, in al the Easte, and partely also for that the Barbarous Nations, whome they had subdued, had greate pleasure in their Philosophie, and other skilful knowlege, the Gréeke tongue was learned of many, and carried aboute into al places of that parte of the worlde: and that Cicero therefore saithe,Cicero pro Archia. Graeca leguntur in omnibus ferè gentibus: The Greeke tongue is readde in manner emongst of Nations. And S. Augustine likewise: Quos Paulus dixit Graecos, eos etiam Gentium nomine significauit: eò quod haec Lingua maximè excellit in Gentibus: Whome Paule called Greekes, them also he vttered by the name of the Gentiles: for that the same tongue chiefely excelleth emonge the Gentiles. And yet we doubte not, but there were other natural tongues and speaches too, bisides the Greeke: as the Egyptian, the Syrian, the Arabik, the Persian, the Bactrian, the Indian, the Armenian, the Scythian, and many others. And it I liste here to dally for pleasure, and vainely to carrie awaie the reader from the purpose, as M. Hardinge doothe, I coulde saie, that ThemistoclesPlutarchus in Themistocle. Liberatus ca. 10. a Gentelman of Athens, before he presented him selfe vnto the Greate Kinge of Persia, firste learned to speake ye Persians tongue: yt the Nestorian Heretiques translated their bookes into the Persian, Armenian, & Syrian tongue: that S. Augustine saith, that [Page] S. Hierome vnderstoode the Hebrew,August. ad Cyrill. citatur a Petro Crinito, li. 6. Ca. 6. the Gréeke, the Chaldée, the Latine, the Persian, the Arabik, and the Median tongue: And that S. Chrysostome saithe, So many tongues and voices there be of the Scythians, of the Thracians, of the Romaines, of the Persians, of the Moores, of the Indians, of the Egyptians, and of a thousande Nations biside: with many other authorities to like purpose,Chrysostom. in 1. Corin. 14 hom. 35. to auoutche the thinge, that M. Harding so earnestly prooueth, and no man denieth: that the Nations of the East parte of the worlde had seueral tongues, and spake not al one onely tongue.

Let M. Hardinge therefore consider better, who they be, that, as he saithe, denie the Maiestie, Vtilitie, and necessitie of the gifte of tongues. For we confesse, that the knowlege thereof is necessary, not onely for the furtherance, but also for the continuance of the Gospel: neither doo we doubte, but by what tongues the Heathens were conuerted vnto God, by the same tongues they made their petitions vnto God: the contrary whereof, M. Hardinge by his silence confesseth, he can not prooue. Which not withstandinge, he passeth ouer the mater by these woordes, Hitherto of the Greeke, and of the Seruice in that language: and so endeth this péece of his treatie with a pretie vntruethe, hauinge in deede prooued somewhat of the tongue: but of the Seruice, whereupon his whole cause resteth, not one woorde at al.

Whiche thinge, that it may the better appeare, let vs lay togeather the partes and members of his argument.M. Hardinges Syllogismus. His Maior is this: Al Asia the Lesse had the Seruice in the Greeke tongue: The Minor, But many Countries of the saide Asia vnderstoode not the Greeke tongue: The Conclusion, Ergo, many Countries had their Seruice in an vnknowen tongue. The Minor he warranteth, but by gheasse onely, and none otherwise: although bothe S. Luke in the nientienth of the Actes, and also the very storie of the times followinge, be to the contrary. The Maior he toucheth not at al. Therefore his Syllogismus halteth downe right of one side, and concludeth onely vpon the Minor. And thus M. Hardinge shoareth vp his straunge doctrine, with a strange Maior, a strange Minor, and a strange Conclusion.

M. Hardinge. The .11. Diuision.

Nowe concerninge the Latine tongue, whiche is the learned tongue of the VVeast. That the Latine Churche, or the VVeast Churche, for so it is called, had the Seruice in Latine, I graunte. The chiefe Regions, and Countries of the Latine Churche, within the foresaide sixe hundred yeeres, were these. Italie, Aphrike, Illyrike, bothe Pannonies, nowe called Hungarie, and Austria: Gallia, nowe Fraunce: and Spaine: The Countries of Germanie, Pole, and Swethen, and those Northe partes receiued the faithe longe sithence. The Countries of Britaine here had receiued the Faithe in moste places, but were driuen from the open profession of it againe, by the cruel persecution of Diocletian the Emperour: at whiche persecution, S. Albane with many others suffered Martyrdome.

After that these Countries had beene instructed in the Faithe, as thinges grewe to perfection, they had their Seruice accordingely: no doubte suche as was vsed in the Churches, from whence their firste Apostles, and Preachers were sent. And bicause .73.The .73. vntrueth. The first preachinge of the Faithe in these vveast Countries came not firste from Rome. the first Preachers of the Faithe came to these VVeast parties from Rome, directed some from S. Peter, some from Clement, some others afterwarde from other Bishoppes of that See Apostolike: they planted and set vp, in the Countries by them conuerted, the Seruice of the Churche of Rome, or some other very like, and that .74.The .74. vntrueth. For the firste Preachers them selue [...] spake no Latine. in the Latine tongue onely, for ought that can be shewed to the contrary. VVherein I referre me onely to the firste sixe hundred yeeres. Nowe that suche Seruice was vnderstanded of those peoples, that spake and vnderstoode Latine, no man denieth. For to some Nations that was a natiue and a Mother tongue, as the Greeke was to the Graecians.

The B. of Sarisburie.

I finde no faulte with M. Hardinges Cosmographie: but, I trowe, Cosmographie [Page] in this case maketh smal proufe. His proufe for the Latine Seruice,The faith came not first from Rome. hangeth vpon twoo pointes. The first is, that al the faithe of the Weast parte of the world, came onely from the Bishoppes of Rome: The seconde is, that the planters of the same Faithe ministred the Common Seruice euery where in the Latine Tongue. He knoweth wel,M. Hardinge witingely, an [...] willingely auoutcheth vntrueth. that either of these pointes is vntrue, and wil neuer be prooued. And somewhat to touche hereof by the way, S. Paule saith, that he him selfe had filled al places with the Gospel of Christe, euen as farre as Illyricum: and that not from Rome, but from Hierusalem: and promiseth, that he woulde passe by Rome into Spaine, as, by reporte of some, afterwarde he did: and Theodoretus saithe, that Paule came into this Ilelande nowe called Englande,Ad Roman .15. Theodoret. de curand. [...]raec. affect. and here planted the Gospel. The like is commonly surmised by the writers of the Brittishe Chronicles, of Ioseph of Arimathaea. And, although Coniectures in suche Antiquities be often vncertaine and darke, yet it may séeme very likely, that the Religion of Christe came first into this Ilelande, not from Rome, but from the Greekes: both for that in the kéepinge of Easter day we folowed the Churche of Graecia, Beda in Histo. Anglo. li. 2. Galfrid. li. 8. Ca. 4. & not the Church of Rome: and also for that, when Augustine was sente in hither by Gregorie, we woulde in no wise acknowlege, or receiue the Bishop of Rome. As for Lazarus, Nathanael, Saturninus, that preached firste in Fraunce, I haue saide before. Auentinus saithe,Aventinus in historia Boiorū ▪ 2. ad Timoth. 4. Lucius S. Paules companion wente into Germanie: and S. Paule saithe, Titus wente into Dalmatia.

It is knowen, that the Churche of Rome, for certaine other causes, and namely for the greate state and renoume of that Citie, euen from the beginninge was notable aboue al others, and was careful in enlarginge the Glorie of Christe, and yelded many Martyrs vnto God. Yet may we not thinke, that al thinges therefore came from Rome.Tertull. contra Marcion. li. 2. For Tertullian calleth Hierusalem Matrem, & Fontem Religionis, The Mother, and the Springe of Religion. And S. Augustine saithe,August. Epis. 178. Fides orta est à Graecis: The Faithe sprange firste from the Greekes.

Nowe that he further saithe, The planters of the Faithe in al these Weaste Countries, made the Common Praiers euery where in the Latine Tongue: bisides that it is manifestly false, as, God willinge, hereafter shal wel appeare, it hath not, no not so muche as any likelihoode, or shewe of truethe.

For, Good Reader, consider this reason: The planters of the Faithe came from Rome: Ergo, they keapte euery where the order of Rome. If this argument woulde holde, then woulde I likewise reason thus: The Churche of Rome was firste planted by them, that came from Graecia, or from Hierusalem: Ergo, Rome keepeth the order of Graecia, or of Hierusalem. But M. Hardinge presuminge this of him selfe, without other proufe, that the Churches of these Countries followed the order of the Churche of Rome, concludeth further: Ergo, they had their Seruice in Latine, as had the Church of Rome. Euery Childe séeth that this is a Fallax, or a deceitful argument, called, A secundū quid ad simpliciter: He might as wel haue saide thus, They folowed the order of the Churche of Rome: Ergo, they had their Exhortations, and Sermons in Latine: for so had the Churche of Rome. M. Harding [...]s reason against [...] him selfe. But is M. Hardinge so vnaduised, or so negligent in his maters, that he seethe not, how aptely his owne argument reboundeth vpon him selfe? Uerely of this grounde we may in good forme, and truely reason thus: These Churches of the Weast folowed the order of the Churche of Rome (This he him selfe hath taken as an vndoubted trueth)

But the Churche of Rome had the Seruice in the natural knowen tongue (whiche thinge he him selfe also graunteth)
Ergo, These Churches of the Weast, had the Seruice in the natural knowen tongue.

This argument is sounde, and perfite, and without Fallax.

[Page] Againe, he might easely haue séene, that of his owne position, and principle, an other necessary argument might soone growe againste him in this wise.

Al Churches, that receiued their Faith from Rome, keapte the orders of the Church of Rome.

But the Churche of Englande folowed not the orders of the Churche of Rome: as it is most manifest by the keepinge of the Easter day, and by refusinge of the Bishop there, as it is already proued: Ergo, the Churche of Englande receiued not her Faith from the Churche of Rome. If M. Hardinge had better aduised him selfe, he woulde not haue builte vpon these groundes.

M. Hardinge. The .12. Diuision.

M. Iuel alleginge for the hauing of the Praiers, and Seruice in a Vulgare tongue (as for Englande, in the Englishe, for Irelande in the Irishe, for Douchelande in the Douche tongue &c.) authorities and examples of the Churches, where in the time of the Primitiue Churche the Greeke, and Latine tongue was the vsual and Common Tongue of the people [...] bringeth nothing for proufe of that, which lieth in controuersie. Arnobius, saithe he, called the Latine tongue Sermonem Italum: S. Ambrose in Millane, S. Augustine in Aphrike, S. Gregorie in Rome preached in Latine, and the people vnderstoode them. Hexameron. hom. 4. What then? No man denieth you this. S. Basile also speaketh of a sounde, vvhiche the Menne, VVemen, and Children made in their praiers to God, like the sounde of a vvhaue strikinge the sea bankes. VVhat can you conclude of this necessarily M. Iuel? Al this may be vnderstanded of the soundinge that one woorde, Amen, ánsweared at the prayers ende, whiche is doone nowe by the Quier, and may be doone by the people also, in the lower parte of the Churche. For S. Hierome leadeth vs so to thinke. VVho commendinge the deuotion of the people of Rome,In. 2. Pro [...]emio comment. ad Galatas. saithe in like manner. Vbi sic ad similitudinem coelestis tonitrui, Amen reboa [...], & vacua idolorum templa quatiuntur? VVhere els are the Churches, and the Sepulchres of Martyrs, with so feruent deuotion, and with so greate companie resorted vnto? (which woordes goe before) where dothe Amen geue so lowde a sounde, like the thunderclappe out of the ayer, so as the Temples emptied of Idoles, shake with it, as at Rome?

The people speaketh vvith the Priest at the Mystical prayers, saieth Chrysostome, alleged by m. Iuel. VVhat then? So was it longe before, euen in the Apostles time, as we reade in Clement, and likewise in S. Cyprian,Constitut. Apostolicarum li. 8. Cap. 16. In oratiombus Mystagogicis. in Cyrillus Hierosolymitanus, and many others. So is it nowe. For he shal finde in the olde Fathers, that to Per omnia soecula soeculorum (whiche Chrysostome speaketh of) to Dominus vobiscum: so light as they make of it: to Sursum corda: and to Gratias agamus Domino Deo nostro, the people answeared, 75.The .75. vntrueth. It is not so novve. M. Hardinge knovveth, The people novve ansvveareth not the Priest. as nowe also they answeare, Amen, & cum spiritu [...]uo, habemus ad Dominum, dignum & iustum est.

The B. of Sarisburie.

Here M. Harding taketh in hande to answeare the authorities by mee alleged, & that with this special note of remembrance in the Margin, M. Iuelles allegation soluted. It appeareth, his solutions be very shorte. For what so euer authoritie be alleged, it is sufficient for him to say, vvhat then? For where as I saide, the Common Seruice, and Ministration in the Churches of Rome, and Millane, and other places within Italy, was pronounced vnto the people in Latine, for that then the Latine tongue was the Common Natural speache of that Countrie, & that therefore Arnobius calleth the same Latine Tongue, Sermonem Italum: & further saide, that longe after that time, S. Ambrose in Millane, S. Augustine in Aphrica, and S. Gregorie in Rome preached vnto the Uulgare People in Latine, & in the same tongue ministred the Common Praiers: al this is soone answeared: for M. Hardinge saithe, VVhat then?

I alleged the saieinge of S. Basile, Basil. Hexamer. 4. That the sounde of Menne, Wemen, and Children prayeinge in the Church togeather, seemed like the sounde of the whaues beatinge against the sea bankes:Hieron. in Secundo prooemio ad Galat. the saieinge of S. Hierome, that the noise of the people soundinge out Amen, togeather, was like the sounde of a thunder: Likewise the saying of Chrysostome, Communes preces & à populo, Chrysostom. 2. Corin. homi. 18. & à sacerdote fiunt, & omnes vnam dicunt orationem. Bene precatur Sacerdos populo, & bene precatur populꝰ Sacerdoti &c. Cōmon petitions be [Page] made togeather, bothe of the people, and of the Priest: al togeather saye one praier. The Prieste wisheth wel vnto the people, and the people vnto the Priest. But, VVhat then, saithe M. Hardinge? Why, vvhat then? Thinketh M. Hardinge that thauthoritie of Arnobius, S. Ambrose, S. Augustine, S. Basile, S. Hierome, S. Chrysostome, and other holy Fathers is so light, that he is hable to blowe them al away, with these two vaine syllables, vvhat then? He wil say, I graunte you the praiers were vsed in the Greeke, and Latine tongue. But ye haue not prooued the same of any other tongue, that was Barbarous. I haue already prooued the same of the Syrian tongue, which is neither Greeke, nor Latine: & therfore by M. Hardinges iudgement, méere barbarous. Hereafter, God willinge, I shal shewe the like largely, & at ful, of other tongues. In the meane season, The priuilege of the Greeke, and Latine tongue. it may stande M. Hardinge in good stéede, if it shal please him to shewe these priuileges, graunted vnto the Gréeke, and Latine tongue, and howe they be specially sanctified aboue others: yt in them onely we may make our Common Petitions vnto God, & in other tongues we may not make them. Touchinge the place of S. Basile, and thother of S. Chrysostome, M. Harding answeareth so, as though he had no great regarde, what he saye. M. Hardinge auoutcheth open vntrueth. For he auoutcheth ye thinge for true, that the simplest of al the people, knoweth to be apparent false: that is, that the people now answeareth the Priest in the time of the holy Mysteries, as they did in Chrysostomes time. The people (saieth he) ansvveared then, as novve also they ansvveare. He taketh no shame to saie, The people ansvveareth the Prieste, and yet knoweth, that the people Answeareth not the Prieste. Thus by this Resolution, He Answeareth, that Answeareth nothinge: He Answeareth, that knoweth not, neither what is demaunded, nor what to Answeare: to be shorte, He Answeareth, that holdeth his peace: and so, Answearinge, and not Answearinge, in M. Hardinges iudgement is al one thinge. Chrysost. in 2. ad Corin. homi. 18. But S. Chrysostome saieth, Et cum Spiritu tuo, nihil aliud est, quàm ea, quae sunt Eucharistiae, communia sunt 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.Ambros. in 1. Cor. 14. 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 thē.In Psal. 18. in expositione secūda. Quid hoc sit, intelligere debemus, vt humana ratione, nō quasi auiū voce, cantemus. Nā & 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,A bare glose. For S. Augustine speaketh of prayeinge, and not of preaching. 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.

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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,Caelius Rhodigin. li. 3. Ca. 32. 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.Ci. De Oratore. 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.August. in Psal. 18. 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 tun [...]hable voice, we must vnderstande and keepe with pure harte. But this can we not doo, onlesse we vnderstande, what we pray.Basil. in Psal. 28. Therefore S. Basil saithe, Lingua cantet: mens autem scrutetur sensum [...]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 [Page] Priestes should celebrate the holy Oblation,Nam in veteri translatione nihil tale habetur. [...]. Cap. 1. 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,De [...]clesiasti [...]is diuersis capitulis. Constitutioone .12 3. Greg. Haloandro interprete. 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 pra [...]e, there is no neede of speakinge, onlesse perhaps wee doo as Priestes doo▪ 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 God. This muche S. Augustine there. And this is the right meaninge of that Constitution. 76The .76. vntruthe, For it touched the whole Empiere. And thus he ordeined for the Greeke Churche onely, and thereto onely it is to be referred, for that some thought the Sacrifice should be celebrated rather with silence, 77The .77. vntruth, For the Priestes in Rome praied aloude, as appereth by S. Hierome Leo, Ambrose. &c. after the maner of the Church of Rome, specially at the Consecration. And as that Constitution perteined to the Greekes, and not to the Latines, so was it not founde in the Latine Bookes, vntil [...]regorius Haloander of Germanie, of late yeeres Translated the place. And where M. Iuel allegeth this commaundement of Iustinian, against the hauinge of the Seruice in a learned tongue, vnknowen to the common people: it is to be noted, how he demeaneth him selfe not vprightly, but so as euery man may thereby know a Scholer of Luther, Caluine, and Peter Martyr▪ For where as by th'allegation of that ordinance, he might seeme to bringe somewhat, that maketh for the Blessed Sacrifice of the Churche commonly named the Masse, he dissembleth the woorde of the Sacrifice, whiche Iustinian putteth expressely, [...], Id est, diuinam oblationem, The Diuine, or holy Oblation, and termeth it otherwise in his replies, by the name of Common Praiers: and in his Sermon, by the name of the woordes of the Ministration, refusinge the worde of the Churche, no lesse, then he refuseth to be a member of the Churche. Thus through Foistinge and Cogginge their Die, and other false playe, these new perillous teachers, deceiue many poore soules, and robbe them of the sure simplicitie of their Faithe. And where was this commaundement geuen? In Constantinople, the chiefe Citie of Greece, where the Greeke tongue was commonly knowen.

The B. of Sarisburie.

The Glose, that M. Hardinge hath here imagined, wherewith to defeite this good Emperours whole purpose, may seeme somwhat vnto the ignorant.

Iustinian (saithe he) speaketh of the open vtterance, and sounde of voice, and agreeth with S. Augustines place. De Magistro: Therefore it nothinge toucheth Praiers to be had in the Vulgare tongue. Here is a very Uulgare Conclusion, as, I trust, hereafter it shal appeare. Good Christian Reader, if it shal please thee, onely to peruse these woordes of the Emperour Iustinian, and of S. Augustine by vs alleged, I wil make thee Iudge, and Arbitrour of the whole.

S. Augustine saithe, Wee neede no vtterance of voice, to Pray vnto God. For the Sacrifice of Iustice is sanctified in the Temple of our minde, and in the secrete Chamber of our harte.Clem. strom. li. 7. As Clemens Alexandrinus also saithe: God looketh not for the voices of our tongues to declare our meaninge: For before our Creation he knoweth, what thoughtes woulde come into our mindes.Esai. 65. And therefore God saithe in the Prophete Esay, Antequam clament, ego exaudiam. I wil heare them, yea before they crie.

Herevpon S. Augustine demaundeth this Question: Wherefore then dothe the Priest lifte vp his voice, and pray alowde, in the open assemblie in the Churche? He answeareth, Not that God, but that men may heare him: that the people by the sounde of his voice, and vnderstandinge his meaning, may be put in minde, and by consente be ioyned togeather, and be lifted vp to God. This is the very meaninge and minde of S. Augustine, agréeinge fully with these woordes of S. Cyprian: The Priest before Praier prepareth [Page] the mindes of his brethren,Iustinians Constitution. sayeing thus: Lifte vp your hartes: To the intente they may be put in minde, they ought to thinke of nothinge els, but of the Lorde. For not the sounde of voice,Cyprian. de Oratione Dominica. but the minde and vnderstandinge must pray vnto the Lorde with pure intention.

Al this (saithe M. Hardinge) perteineth to the sense, and vnderstandinge of the Praier, and nothinge to the Vulgare tongue. And doothe he thinke, the people can vnderstande the praier, without vnderstandinge of the tongue? S. Augustine, if he were aliue, woulde be ashamed to sée suche a Comment vpon his woordes. He saithe further, The Priest lifteth vp his voice, not that the people may vnderstande him, but onely for a token, to shew that he praieth. And thus he maketh the Minister of God, woorse then a Brasen Trompet, whiche, if it geue no certaine sounde, as S. Paule saithe, no man can prepare him selfe to warre.1. Corin. 14. This is the iuste iudgement of God, that who so séeketh to blinde others, shalbe geuen ouer, and become blinde him selfe.

And not withstandinge S. Augustines minde concerninge the speakinge of the Priest,Augustin. de Magistro. be plaine in it selfe, yet afterwarde in the same Booke, he openeth it in this manner more at large: Constat inter nos, verba esse signa: At signum, nisi aliquid significet, non est Signum. Wee are agreed vpon this, that the woordes wee speake, be tokens. But a token, onlesse it betoken some thinge, is no token. Now, if the Priest, after M. Hardinges construction, vtter his woordes, whiche are the tokens of his meaninge, in an vnknowen tongue, and the people vnderstande not, what is tokened, accordinge to S. Augustines meaninge, he speaketh, and yet saith nothinge: and sheweth tokens, and yet tokeneth nothing. Further S. Augustines woordes be cleare, The Priest in the assemblie speaketh alowde Significandae mentis causa, vt homines audiant &c. to the ende to declare his minde, that men may heare him, and by the sounde of his voice be put in remembrance. But M. Hardinge saithe: No, the Priest speaketh not alowde, to the intente to declare his minde, neither that menne may heare him, nor be put in remembrance, but onely to geue a token that he praieth: And thus by his Glose, he vtterly destroieth the texte.

Now let vs resolue bothe S. Augustines, and Iustinians woordes, into their causes: whiche is an infallible waye of vnderstandinge. The ende of them bothe is according to the Doctrine of S. Paule, that the people may say, Amen. Then further:The Resolution of M. Hardinges reason. The people must answeare, Amen, vnto the Praier: then must they vnderstande the Praie [...], Yet futher: The people must vnderstande the Praier: then must the Priest vtter the same praier bothe with a lowde voice, and also in the peoples Vulgare tongue. Let vs againe resolue it forewarde. The Priest, by M. Hardinges iudgemente, may praye openly in a strange tongue: then he néedeth not to speake alowde. [...]e speaketh not alowde: then can not the people vnderstande him. The people vnderstandeth not the Priest: Then can they not say, Amen. Thus M. Hardinge must néedes conclude his Glose with the open breache of S. Paules Doctrine.

M. Hardinge saithe further, This law tooke place onely in Constantinople, and not in the Churche of Rome: M. Hardinge vttereth twoo vntruethes in one sentence. And so he coucheth twoo manifest vntruethes togeather in one sentence. But what? wil he say, Iustinian was not Emperour of Rome, or had nothinge to doo in the Churche of Rome? Uerily he writeth him selfe the Emperour of Rome, of Fraunce, of Almaine, and Germanie, &c. And deposed twoo Bishoppes of Rome,In 2. Tomo Concil. in Vita Vigilij. Siluerius, and Uigilius: whereof it may appeare, he had somewhat to doo in the Churche of Rome.

Touchinge this Constitution, the law saithe, Generaliter dictum, generaliter est accipiendum. De legatis praes. con. tab. bon. poss. pe. l. 1. gen [...]raliter. 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 [Page] were made not onely for Constantinople, or for Rome, but also for ye whole Empier.De Ecclesiast. diuersis capitu. [...] 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. [...].In authē. Colla. 1. vt definitus sit numer. Cleri. 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. In Cod. De Episcop. & Cleri. Generaliter. 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?Leo de Ieiunio. 7. men. Sermo. 6. Ambro. De Sacramen. li. 4. ca. 5. Aug. in Psal. 54. Hieronym. In praefatione lib. 2. ad Galat. M. Hardinge forgeateth him selfe. 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 can [...]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 Rome [...] 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,Gregorius Haloander. was a learned man, and a faithful Translatour: and for his diligence deserued thankes: and therefore néedeth no excuse. He addeth nothing mor [...] then is to be founde in the Original. In M. Hardinges olde Translation, euen in this same very title, De Ecclesiasti [...]is diuersis capitulis, There wanteth a whole leafe or more at the beginninge, that is founde extant in the Gr [...]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 y• 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 [...]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 d [...]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 Lorde [...][Page]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: Authen. Constitut. 123. 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,1. Corin. 14. 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 cause emonge the wise, nor hindreth ours. If wée be no members of the Churche, that wishe al the people euery where to vnderstande, what they Praie, to ioyne their hartes togeather, and to be lifted vp vnto God: what then be they, that wishe al the Churche to be drowned in ignorance, and the people to know nothinge? If S. Paule were now aliue, he woulde answeare him, as sometime he answeared Elymas. For certainely he him selfe knoweth,Actor. 17. That he wilfully peruerteth the manifest way of the Lorde.

M. Hardinge. The .15. Diuision.

That Emperour had dominion ouer some Nations, that vnderstoode not the Greeke commonly. Yet no man can tel of any Constitution, that euer he made for Seruice there to be had in their Vulgare, and Barbarous tongue. So many Nations hauinge beene conuerted to the Faith, the common people whereof vnderstoode neither Greeke, nor Latine: if the hauinge of the Seruice in their Vulgare tongue, had beene thought necessary to their Saluation, The Fathers that stickte not to bestow their Bloud for their Flockes, woulde not haue spared that smal paine and trauaile, to put their Seruice in Vulgare tongues. If it had beene necessary, it had been doone: if it had beene doone, it had beene mentioned by one, or other.

[Page] It appear [...]th by Arnobius vpon the Psalmes,Psal 104. li. 1. contra haeres. Haeresi 39. In Tuscul. q. by Epiphanius writinge against Heresies,Examples and by S. Augustine in his Bookes De Doctrina Christiana. that by accompte of the antiquitie, there were 72. tongues in the worlde. Cicero saithe, that they be in number infinitie. Of them al, 78.The .78. vntruth, For it shal appeare, that vvee are hable to shevv manifest examples to the cōtrary neither M. Iuel, nor any one of his side, is able to shew, that the Publike Seruice of the Churche in any Nation, was euer for the space of sixe hundred yeeres after Christe, in any other, then in Greeke, and Latine.

The B. of Sarisburie.

Arnobius, S. Augustine, and Epiphanius saye, there be thréescore and twelue sundrie Languages in the worlde: Cicero saith, they be infinite. Here must I note by the way, that Ciceroes woordes wel alleged, doo vtterly confounde M. Hardinges Doctrine of hearing that thinge, that the hearers vnderstande not, in suche sorte, as he mainteineth the hearinge of Masse.Cicero in Tus [...]. quaestionibus. For thus he saithe, In his linguis, quas non intelligimus, quae sunt innumerabiles, surdi profectò sumus. In those tongues, that wee vnderstande not, which be innumerable, certainely wee be deafe. By which woordes, M. Hardinge might perceiue, that the simple people hearing him at his Masse, is starke deafe, and heareth nothinge. Yet, saithe M. Hardinge, is not M. Iuel hable to shew, that euer the Publique Seruice was in any other tongue then in Greeke, or Latin. And thus beinge required by mée, to shew any one example, that the people had their Common Seruice in a strange tongue: and as it appeareth, not hable to shew any, he altereth cunningly the whole case, and willeth mée to shew. Which thinge notwithstandinge I might iustely refuse to doo, by the order of any Schooles, yet am I wel contente to yéelde to his request, bothe for the goodnesse, and pregnancie of the cause, and also specially, good Christian Reader, for the better contentation of thy minde: not doubtinge, but of thée selfe, thou wilte be hable to finde some distrust, and wante in M. Hardinges side: who notwithstandinge so many woordes, and so greate vauntes, yet is hable to shew nothinge.

And,Eckius in locis Communibus. Durandus. li. 4. Ca. 1. Nicola. Lyra. Et Thomas in. 1. ad Corin. 14. to auoide multitude of woordes, the case beinge plaine, Eckius saithe, The Indians had their Seruice in the Indian tongue. Durandus saithe, The Iewes, that were Christened, had their Seruice in the Hebrew tongue. Yet was neither of these tongues either Greeke, or Latine.

Nicolaus Lyra, and Thomas of Aquine saye, The Common Seruice in the Primitiue Churche, was in the Common Vulgare tongue.

By these few it may appeare, it was but a brauerie, that M. Hardinge saide, Neither M. Iuel, nor any one of that side, is hable to shew, that the Publique Seruice was in any other tongue, then in Greeke, or Latine. For it is easy to be shewed, euen by the Doctours of his owne side.

But what if Doctour Hardinge him selfe haue in plaine woordes confessed the same? Although he haue wantonly denied Christe, yet, I trow, he wil not denie him selfe. Consider, good Reader, his owne woordes hereafter folowing in this selfe same Article.Fol. 69. Diui. 28. But S. Paule, say they, requireth, that the people geue assent, and conforme them selfe vnto the Priest, by ansvvearinge Amen, to his praier made in the congregation. Herevnto M. Hardinge answeareth thus: Verily, in the Primitiue Churche, this vvas necessary, vvhen the faith vvas a learninge, and therefore the praiers vvere made then in a cōmon tōgue knovvē to the people. What can there be more plainely spoken?M. Hardinge contrary to him selfe. Here M. Hardinge not onely confesseth, that the Common Praiers were pronounced in a Common tongue knowen to the people, but also further saith, the same at that time was necessary, and auoucheth it with his warrant, Verily. Now quite contrary, as a man that had [Page] [...] [Page] [...] [Page] vtterly forgotten him selfe, he saith: The Common Seruice was neuer saide, but either in the Gréeke tongue, or in the Latine: and therein he offreth stoutely to stande against M. Iuel, and al others of this side. Whiche thing is easy for him to doo, séeing he dareth to stande so stoutely against him selfe. Uerily, his sayeinges cannot stande bothe togeather. If he be true in the one, in the other he must néedes be false.

Yet, good Christian Reader, for thy better satisfaction, it may please thee to know, that in the Primitiue Churche, the Common Seruice was not ministred by one man alone, but by the Priest, and whole Congregation altogeather, as may appeare by the general consent of the olde Fathers. Clemens Alexandrinus saith,Clemens Alexa▪ ctroma li. 7. In orationibus veluti vnam vocem habent Communem, & vnam mentem.

In the (Common) praiers they haue al as it were one voice, and one minde. S. Chrysostome saith,Chrysost. in. 2. ad Corin. hom. 18. Not onely the Priest geueth thankes to God, but also, al the people: And what doost thou maruel, to see the Priest, and people in the Praiers talke togeather? And here to leaue S. Augustine, S. Hierome, S. Basile, Nazianzenus, Dionysius Ariopagita, with many other like Fathers:Isidor. de Eccle. offi. ca. 10. Isidorus describinge the order of the Churche in his time, writeth thus: Opor [...]es, vt quando psallitur, ab omnibus psallatur: Et cùm oratur, vt ab omnibus oretur: cum (que) Lectio legitur, facto silentio, aequé audiatur à cunctis. When they Singe, they must Singe altogeather: when they praie, they must Praie altogeather: and when the Lesson is readde, silence beinge commaunded, they must here altogeather.

It were very muche for M. Hardinge to say, Al these thinges were doone in a learned tongue, and that the Vulgare people in euery Countrie, vnderstoode either the Greeke, or the Latine. Yet, for that nothinge séemeth harde for him to say, let vs sée what the olde Fathers wil reporte in that behalfe. I haue already shewed by Theodoretus, Sozomenus, and S. Hierome, that the Seruice was in the Syrian tongue.

Olde Father Origens woordes, Origen. contra Cel [...]um. li. 8. in my iudgement séeme very plaine. Writing against one Celsus a wicked Heathen, he saith thus: Graeci quidem Graec [...] Deum nominant, & Latin [...] Romani: & singuli item natiua, & Vernacula lingua Deum precā tur, & laudibus pro se quis (que) extollit. Ille enim qui est linguarum omnium Dominus, audit quauis lingua orantes, id (que) non secus, quàm si vnam vocem exciperet è varijs linguis expressam. Deus enim cùm praesit machinae vniuersi, non est quasi vnus aliquis, qui linguam vel Graecam, vel Barbaram sit sortitus, vt coeteras nesciat. The Greekes name God in the Greeke tongue: and the Latines in the Latine tongue: and al seueral Nations praie vnto God, and praise him in their owne natural, and mother tongue. For he, that is the Lorde of al tongues, heareth men praieing in al tongues, none otherwise, then if it were one voice pronounced by diuers tongues. For God, that ruleth the whole worlde, is not as some one man, that hath gotten the Greeke, or Latine tongue, and knoweth none other.

S. Ambrose speaking of the Iewes, Ambros. in. 1. Corin. 14. that were conuerted to Christe, saith thus: Hi ex Hebraeis erant, qui aliquādo Syria lingua, plaerun (que) Hebraea in Tractatibus, & Oblationibus vtebantur. These were [...]ewes, whiche in their Sermons and Oblations, vsed sometime the Syrian tongue, and sometimes the Hebrewe.

S. Basil writing vnto the learned men of Naeocaesaria, and shewing, in what order the people vsed to resorte to the house of praier in the night season, and to singe Psalmes in sides, and to praie togeather: towardes the ende thereof, hath these woordes:Basilius in Epist. ad Clericos Naeocaearien. Tanquam ab vnoore, & ab vno corde Confessionis Psalmum offerunt Domino, & Verba poenitentiae corum quis (que) propriè ascribit sibi. As it were from one mouthe, and from one harte, they offer vp vnto the Lorde the Psalme of Confession, and the woordes of Repentance euery of them applieth particularely vnto him selfe. Hereby it is plaine, that the people in S. Basils time songue the Psalmes togeather, and vnderstoode, what they songue.

And least M. Hardinge should slippe away, as his wonte is, and say, Al this was doone in the Greeke tongue, and not in any tongue Barbarous, S. Basile hath already preuented[Page]him. For immediatly he addeth further, as it foloweth. Horum gratia si nos fugitis, fugietis etiam Aepyptios, & vtrosque Lybias, & Thebanos, & Palaestinos, & Arabas, & Phoenices, & Syros, & eos, qui ad Euphratem incolunt, & in vniuersum omnes, quibus Vigiliae, & Orationes, & Communes Psalmodiae in honore habentur. If yee flee vs for thus singinge, and praieinge togeather, then must yee flee the Egyptians, and bothe the Countries of Lybia, and the Thebanes, and the Palestines, and the Arabians, and the Phenicians, and the Syrians, and the borderers of Euphrates, and generally yee must flee al them, that haue watchinges, and praiers, and common Psalmodie in estimation. I trow M. Hardinge wil not say, Al these nations spake Greeke, or Latine.

S. Hierome writinge vnto Heliodorus, Hieronym. ad Heliodorum: Epitaphium Nepotiani. of the death of Nepotianus, séemeth to auouche the same. These be his woordes. Nunc Passionem Christi, & Resurrectionem eius, cunctarum gentium & voces, & literae sonant. Taceo de Hebraeis, Graecis, & Latinis, quas nationes suae Crucis Titulo Dominus dedicauit. Bessorum feritas, & pellitorum turba populorum, qui mortuorum quondam inferijs homines immolabant, stridorem suum in dulce Christi fregerunt melos, & totius mund [...] vna vox est Christus. Now bothe the voices, and letters of al nations, doo sounde out Christes Passion, and Resurrection. I leaue the Iewes, the Greekes, and the Latines, whiche nations the Lorde hath dedicate with the title of his Crosse. The sauage nature of the Bessians, and people that for their wildenesse goe cladde in skinnes, whiche sometimes made Sacrifices of mennes Bodies, haue turned their Barbarous speache into the sweete harmonie of Christe. Christe is now the voice of the whole worlde.

Aeneas Syluius saithe,Aeneas Syluius historiae Bohemicae. Ca. 13. that when Cyrillus, and Methodius had conuerted the Sclauons vnto God, whiche was aboute the yeere of our Lorde eight hundred and thréescore, and were suters that they might minister the Common praiers, and other Seruice vnto them, in their Common Sclauon tongue, and greate stay was made therein by the Pope and his Cardinales, a voice was hearde, as it had beene from Heauen, Omnis spiritus laudet Dominum: & omnis lingua confiteatur ei. Let euery sprite praise the Lorde: and let euery tongue acknowlege him, And that therevpon they were suffred to vse their owne tongue.

Touchinge this mater, Extra. de Officio Iudicis Ordinarij. Quoniā in pla [...]ris (que) Rituum, & linguarum. Innocentius the thirde hath decréed thus, and whether it make for the purpose or no, let M. Harding him selfe be iudge. His woordes be these: Quoniam in plaerisque partibus, intra eandem Ciuitatem, at (que) Dioecesim permisti sunt populi diuersarum linguarum, habentes sub vna fide varios ritus, & mores, districtè praecipimus, vt Pontifices huiuscemodi Ciuitatum siue Dioecesium prouideant viros idoneos, qui secundum diuersitates rituum, & linguarum, diuina illis officia celebrent, & Ecclesiastica Sacramenta ministrent. For so muche as in many places within one Citie, and one Diocese, there be n [...]tions mingled togeather of many tongues, hauinge diuers orders and customes vnder one Faithe, wee doo therefore straitely commaunde, that the Bishoppes of suche Cities, or Dioceses, prouide meete men to Minister the holy Seruice, Accordinge to the diuersitie of their manners and tongues.

Here might I allege much more out of diuers writers, euen out of Abdias him selfe, whom M. Hardinge so muche estéemeth. But I wil onely note the complaint of one Iohn Billet concerning this case, 10. Billet in Summa de diuinis officijs. and so make an ende. His woordes be these: In primitiua Ecclesia prohibitum erat, ne quis loqueretur linguis, nisi esset qui interpretaretur. Quid enim prodesset loqui, nisi intelligeretur? Inde etiam inoleuit laudabilis consuetudo, vt pronuntiato literaliter Euangelio, statim in vulgari populo exponeretur. Quid autem nostris temporibus est agendum, vbi nullus, vel rarus inuenitur legens, vel audiens, qui intelligat? Videtur ergo potius esse tacendū, quàm psallendum. It was forbidden in the Primitiue Churche, that no man shoulde speake with tongues, onlesse there were some presente to expounde it. For what should speakinge auaile without vnderstandinge? And hereof grewe a laudable custome, that after the Gospel was [Page] readde literally, it should streight way be expoūded in the Vulgare tongue. [...]ut what shal wee doo in our daies, when as there is either none at al, or very seldom, that r [...]adeth, or heareth, and vnderstandeth? It seemeth, it were better now to holde then peace, then so to singe.

Heere haue I alleged for proufe of our purpose, of the olde Fathers, Clemens Alexandr [...]nus, Origen, S. Basile, S. Hierome, Theodoretus, Sozomenus, and Isidorus: of the later writers, Aeneas Syluius, Innocentius T [...]rtius, Iohn Billet, Thomas of Aquine, Lyra, Durandus, and Eckius. Therefore I truste, M. Harding wil no more denie, but wée are hable to shew somwhat, that the Common Seruice in the Primitiue Churche, was in some other tongue, and not onely in Gréeke, or Latine. Now if M. Hardinge be hable to shew any such sufficient example of his side, I wil yeelde, accordinge to promisse.

M. Hardinge. The .16. Diuision.

For further answeare to the authoritie of Iustinians ordinance, wee holde wel with it. Good men thinke it meete, the seruice to be vttered now also, with a distincte, and aud [...]le voi [...]e, that al sortes of people, specially so many as vnderstande it, may the more be stirred to deuotion, and thereby the rather be moued to say Amen, and geue their assent to it, through their obedience and credite they beare to the [...]hurche, assuringe themselues, the same to be good and healthful, and to the glorie of God. And for that purpose, wee haue commonly seene the Priest, when he spedde him to say his Seruice,Saunce Bel. Pater noster. to ringe the saunce Bel, and speake out alowde Pater noster. By whiche token, the people were commaunded silence, reuerence, and deuotion.

The B. of Sarisburie.

I must needes answeare M. Hardinge,Cicero pro Coe [...]io. Cyprian. in oration. Domini. as Cicero sometime answeared his aduersarie: Mimi ergo exitus est, non Fabulae. This geare goeth by gesture, and not by spe [...]che. S. Cyprian declaringe the order of the Churche in his time, saith: Sacerdos ante orationem, parat animos fratrum, dicendo, Sursum corda: The Priest before the [...]raiers, prepareth the hartes of the brethren, saiyng thus vnto them, Lifte vp your hartes.

The Deacons in S. Chrysostomes and Basiles time, vsed to cal vpon the people with these woordes. Oremus: Attendamus. Let vs praie: Let vs geue eare: Like as also the Priest in the Heathen Sacrifices, was wonte to commaunde silence, and to say to the multitude, Fauete linguis. This was doone in the Churche of Christe, as S. Cyprian saith, to put the people in remembrance, that in theyr praiers they shoulde thinke of nothinge els, but onely of the Lorde. And therefore Chrysostome saith,Chrysost. in. 2. ad Corin. hom. 18. The Priest in the holy Ministration speaketh vnto the people, and the people vnto the Priest. But M. Hardinge for ease and expedition, hath diuised a shorter way, to teache the people by a Belrope. He turneth his backe vnto his brethren: and speaketh out twoo woordes alowde Pater noster: and causeth the Sanctus Bel to play the parte of a Deacon, to put the people in remembrance, that now they must pray. If any other man woulde say so muche, he were a scoffer: M. Harding speaketh it, and it is good earnest, and cause sufficient, to auoide Iustinians law.Suetoni. in Aug. Plutarchus in Catone. Augustus Cesar warned his sonne in lawe Tiberius, Vt ore, non digito, loqueretur: That he should speake with his mouthe, and not with his finger. And Cato was wonte to say, when he saw twoo Augures méete togeather, He merueiled, that either of them coulde abs [...]ine from smilinge: For that theire whole profession, and occupation stoode in mockinge of the people. I wil not apply this to M. Hardinge, notwithstandinge he séeme to professe the like. God graunte, his Bel may remember him to feare God,1. Corin. 13. least he him selfe be leafte, As a soundinge peece of Brasse, or as a tincklinge Cymbal.

M. Hardinge. The .17. Diuision.

Now to say somwhat touchinge the Common praiers, or Seruice of the Churches of Aphrica, where S. Augustine preached in Latine, as you say, and I denie not, and thereof you seeme to conclude, [Page] that the common people of that Countrie, vnderstoode and spake Latine, as their vulgare tongue. That the Aphricane Churches had their Seruice in Latine, it is euident by sundrie places of S. Augustine in his exposition of the Psalmes, in his Bookes De Doctrina Christiana, and in his Sermons, and most plainely in an Epistle that he wrote to S. Hierome, in which he sheweth, that the people of a Citie in Aphrica, was greatly mooued and offended with their Bishop, for that in reciting the Scriptures, for parte of the Seruice to them, he readde out of the fourth Chapter of Ionas the Propher, not Cucurbita, after the olde texte, whiche they had beene accustomed vnto, but Hedera, after the new translation of S. Hierome. Now, as I graunte that some vnderstoode it, so I haue cause to doub [...]e, whether some others vnderstoode it, or no. Nay rather I haue greate probabilitie to thinke, they vnderstoode it not.Lib. 3. 2. belli Pu [...]ici. For the bewraieing of Hannibals Ambassadours to the Romaines by their Punical language, wherof Titus [...]iuius writeth: and likewise the conference betwixte Sylla the Noble man of Rome, and Bocchus Kinge of Numidia, had by meane of Interpreters adhibited of bothe partes, as Salust recordeth In Bello Iugurthino, declareth, that the tongue of Aphrica was the Punical tongue before the Romaines conquest. Now the same people remaininge there vntil S. Augustines time, what should mooue vs to iudge, that they forgate their owne natiue and mother tongue, and learned a new the Latine tongue? I confesse, that many vnderstoode, and spake. Latine, by reason of the Romaines common resorte thither, of their lawes there executed, of their garrisons there abidinge, and specially of the greate multitude of Latine people thither sente to inhabite, Deductis Colonijs, by August the Emperour first, then by Adrianus, and afterwarde by Commodus, who woulde haue had the greate Citie Carthago newly ree [...]ied, to be called after his owne name. Alexandria Commodiana, as L [...]pridius writeth. These Romaine Colonies, that is to weete multitudes of people sent to inhabite the Countrie, placed them selues aboute the Sea coasies, in the chiefe Cities, in Carthago, Vtica, Hippo, Leptis &c▪ and there aboute. And by these meanes the Romaine or Latine speache spredde abroade there, and became to be very common, as that which remained stil amonge the Inhabitantes, that were of the Romaine kinde, and was learned by longe vse and custome of others, dwellinge amongst them, specially in the Cities, where the Romaines bare the swe [...] and gouernement. For these considerations, I thinke the Latine tongue was there very common.

But that it was common to the inwarde parties of the Countrie also, and to the vplandishe people, amongst whom the olde accustomed language is longest keapte, as experience teacheth: it is not likely. For though the Nobilitie, and Cities change their Language, to be the more in estimation, yet the common and base people of the Countrie, fal not so soone to a change. In this Realme of Englande after VVilliam Conquerours time, by occasion of greate resortes of Frenche men hither, and of our Countrie men into Fraunce, also of the Frenche lawes, and special fauour by the Princes borne [...] and preferrements bestowed vpon them that spake Frenche: the most parte of the Nobilitie, Law [...]ers, Marchantes, Captaines, Souldiers, and wel [...]hy folke, had skil in the vnderstandinge and speaking of the Frenche tongue: but yet the common, and [...]plandishe people spake litle or nought at al. Whereof gr [...]w this Prouerbe in Englande of olde time, [...]acke woulde be a Gentleman, but Lacke can no Frenche. The like may be thought of the Latine tongue in Aphrica.

VVhat shal we thinke of the Vplandishe people there, when as Septimius Seuerus the Emperour, yea after the Apostles time, had not very good skil in the Latine tongue, but in the Punical tongue, and that beinge borne at Leptis? Of whom Aurelius Victor saith thus in [...]pitome. La [...]nis literis sufficienter instructus, Punica lingua promptior, quippe genitus apud Leptim Prouinciae Aphricae. Seuerus was learned in the Latine letters sufficiently, but in the [...]unical tongue he vvas readier▪ as beinge borne at Leptis, vvithin the Prouince of Aphrica. Here the Latine tongue is attributed to instruction, and teachinge, and the Punical tongue to nature. Aelius Spartianus vvriting the life of this Seuerus to Diocletian, she [...]eth, that when his Sister a vvoman of Lepti [...], came to Rome to him, Vix Latine loquens. Her Brother the Emperour vvas ashamed of hir, and blusshed at her, for that she coulde s [...]antly speake Latine, and therefore commaunded her away home againe to her Countrie: for these he the very vvordes of Sp [...]r [...]ianus. Novv, if suche noble personages lackte the Latine speache, in the chiefe parte of Aphrica, it is soone vnderstanded, [...]is to be deemed of the common, and vulgare people abroade in the Countrie.

[Page] Let vs come downe lougher,Aphrica. euen to S. Hieromes time. S. Hierome writinge to a noble younge Romaine Virgine called Deme [...]rias beinge in Aphrica, exhortinge her to keepe her selfe in that holy state of Virginitie, saith thus. Vrbs tua quondam orbis Caput. Thy Citie, once the head of the worlde, is become the Sepulchre of the Romaine people. And wilt thou take a banished husbande, thy selfe beinge a banished woman, in the [...]hore of Lybia? What woman shalt thou haue there to bringe thee too and fro? Stridor Punicae linguae procacia tibifescennina cantabit. The tarringe Punical tongue shal singe the Baudie songes at thy weddinge. Lo, in S. Hieromes time, they of Aphrica spake the Punical tongue, and that by the sea side, where the Romaines of longe time had made their abode. Of this may be gathered, that the Latine speeche was not in the farther parties within the Countrie very common.De verbis Domini secundum Luc. Serm. 35. S. Augustine in sundrie places of his workes sheweth, that the people of Aphrica called Punikes, spake the Punical tongue, acknowledginge a likenesse and coosinage, as it were, to be betweene that and the Hebrew tongue. But moste euident witnesse for the Punical tongue, is to be founde in his .44. Epistle, Ad Maximum Madaurensem. In whiche he answeareth him soberly, for his scoffinge, and iestinge at certaine Punical woordes, in derogation of the Christians. After wonderinge that he beinge an Aphicane borne, and writinge to Aphricanes, should finde faulte with the Punical names and woordes, and after commendation of the tongue, for that many thinges haue right wisely beene commended to memory by greate learned men, in bookes of the Punical language: at lengthe concluded against him thus. Poeniteat te certè ibi natū, vbi huiusmodi linguae cunabula recalent. In good soothe thou maist be sorie in thy hearte, that thou were bo [...]ne there, vvhere the Cradels of suche a tongue be warme againe. By whiche woordes he seemeth to charge him with an vnnatural griefe and repenting, that he was borne in that Countrie, vvhere they speake Punike, ere they creepe out of their Cradels. vvhereby it appeareth, the mother tongue of those parties of Aphrica whiche he speaketh of, to be the Punical, and not the Latine.

To conclude, if they had al spoken Latine, and not some the Punical tongue, S. Augustine vvoulde neuer haue vvritten,Li. 1. de Pecca [...]orum meritis & remis [...]ione. Ca. 24. Punici Christiani Baptismum, falutem: Eucharistiam, vitam vocant: That those Christians vvhiche speake the Punical tongue, cal Baptisme in their language, Health, or Saluation: and the Eucharist, Life. VVherefore vvee see, that there vvere Latine Christians, and Punical Christians in Aphrica, of vvhom al vnderstoode not the Latine Seruice.

The B. of Sarisburie.

Here M. Hardinge, as his wonte is, taketh néedlesse paines without profit, to prooue that thinge, that is not denied. I saide, that at the Citie of Hippo in Aphrica, vvhere S. Augustine vvas Bishop, the Cōmon Seruice of the Churche vvas pronounced in Latine: and that no maruel, for that the vvhole people there vnderstoode, and spake the Latin tongue. For answeare whereof Replie is made, and that by Gheasses, & likelyhoodes, that the whole people of Aphrica, in al the Mountaines, and vplandishe Countries, was neuer trained vp in the Latine tongue. Whiche thinge neither is denied by me, nor anywise toucheth this Question. For it is easy to be knowen by S. Augustine, S. Hierome, and others, in infinite places, that the people of that Countrie had a natural tongue of their owne, distincte from al others, and seueral onely to them selfe. And therfore to prooue the same in suche earnest sorte, by Titus Liuius, by Salust, by Aurelius Uictor, by Aelius Spartianus, by S. Augustine, and by S. Hierome, it was onely spending of time, without winninge of mater. S. Augustine,August. de Verbis Domi. secun. Luc. Serm. 35. Aug. in Psal. 123. Hieronym. in Esai. li. 3. Ca. 7. Lib. 1. Ca. 9. saith Eucharistia, in the Punike tongue was called Life: and Baptismus in the same tongue, was called Health: and rehearseth these woordes, Mammon, and Iar, and other like woordes, and certaine prouerbes, vsed in the same tongue. S. Hierome saith that Alma, in the Punike tongue signifieth a Uirgine, accordinge to the Hebrew. Quintilian saith, that this woorde, Mappa, was borowed of the Punikes, and made Latine, as Rheda, and Petoritum, were [Page] borowed of the Gaules. Neither is there any reason to leade vs, but that they had other woordes, and sentences of their owne sufficient, to expresse their mindes.

But after the Romaines had once subbued them, the better to stablishe, and confirme their Empiere, they forced them to receiue bothe the Romaine lawes, and also the Romaine tongue: as they had doone before in seuerall Countries within Italie, and in other places moe. Whiche thinge vnto some séemed so gréeuous, that,Ex origini [...]. Ca [...]tonis. as it is reported by Cato, Turrhe [...]us the laste Kinge of Ethr [...]ria, notwithstandinge he were contente to yeeldè his Countrie to the Romaines, yet coulde neuer be wonne to yeelde his tongue. For the better performance hereof, they had it enacted by a lawe, that the Iudge in euery Prouince shoulde heare, and determine maters, and pronounce sentence onely in Latine, as it appeareth by these woordes:De re iudicata. &c. Decreta Decreta. a praetoribus, Latine debent interponi. By meane whereof S. Hierome saithe, The Punike tongue in his time, was muche altered from that it had beene before.

Al these thinges be confessed,Hieron. in praefatio. in. lib. 2. Commen. ad. [...]alathas. and nothinge touche this case, nor serue to any other purpose, but onely to amase ye ignorant Reader with a countenance of great learninge.

But that the whole people of the Citie of Hippo, where the Seruice was ministred in the Latine tongue, vnderstoode, and spake Latine, who can witnesse better then S. Augustine him selfe, that was then Bishoppe of Hippo? And to passe ouer that he reporteth of him selfe, that beinge borne in Tagasta a Citie of Aphrica,August. Confe [...]. li. 1. Ca. 14. he learned the Latine tongue, In [...]er blandimenta nu [...]ricum, As he was plaieinge vnder his N [...]rce, Signi [...]ieing thereby, that his Nurces vnderstoode, and spake Latine:De Cathechizandis rudibus. Cap. 9. 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 [...]urther, Non qu [...]d ista corrigenda non sint, vt populus ad id, quòd planè intelligit, dica [...], Amen. Not for that, suche faultes shoulde not be amended▪ 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:Retractation. lib. 1. Ca. 20. Volens etiam causam Donatistarum ad ipsius humilimi vulgi, & omnin [...] imperitorum, at (que) idiotarum notitiam peruenire, & eorum, quantum fieri posset, per nos inhaerere memoriàe, psalmum, qui eis cantaretur, per Latinas literas f [...]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 PossidoniusPossidonius in Vita Augustini. Ca. 5. 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,Augustin. in Iohan. tractat. 7. Dolus, for Dolor. S. Augustine saith, Multi fratres imperi [...]iores La [...]inita [...]is, loquūtur f [...]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 [Page]dico, Augustin. in Psalm. 123. 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, Augustin. in Psalm. 128. vt nos reprehendant Grammatici, quàm 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. Diuisio [...].

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: N [...]nc loquar La [...]iné, vt omnes intelliga [...]is, Novv vvil I speake Latine, that you may al vnderstande mee: of that sai [...]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 d [...]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 record [...]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;In l. fidei commissa▪ ff. d. leg. 3 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 oft [...]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 [...]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, [...]olio. 23. a. in stéede of the fifth: or the .xxxiiij. Chapter of the sixth booke of Eusebius, in stéede of the .xliiij: [...]olio. 18. b. Or that Steuen Gardiner allegeth Theophilus Alexandrinus, in stéede of Theophylactus:Contra Archiepisc. Cantuar. lib. 3. 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:Contra. Arch. Cantuar. li. 4. De verbis Apos [...]oli Serm. 25. 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 [Page]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,Augustin. in Psalm. 50▪ 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 Psalme that he had made for the common people, he writeth thus:Retract. Lib. 1. Ca, 20. 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 laie, might be fixed in their memorie, I wrote a Psalme for them to singe in the Latine Tongue.

This longe rehearsal of al these authorities, sauinge that M. Hardinge gaue the occasion, was vtterly néed lesse. Notwithstandinge, hereby it is euident, that the people there vnderstoode the Latine, wherein their Seruice was ministred: and therefore had not their Seruice in any vnknowen tongue. Nowe if M. Hardinge were hable to shewe, that other Citties, or Prouinces of the same Countrie, where the Latine tongue was not knowen, had not withstandinge the Latine Seruice, it woulde very wel serue his purpose. Otherwise, the argument that he woulde séeme to fashion hereof, is marueilous strange. For thus, as it appeareth, he woulde conclude: Some people in Aphrica spake the Punike tong [...]e:

Ergo, they had their Seruice in the Latine tongue. For other argument that he can here geather, I s [...]e none. The reste of Titus Liuius De bello Macedonico, or of Ulpian De fidei commissis, is vtterly out of season, and therefore not woorthy to be answeared.

M. Hardinge. The .19. Diuision.

This muche, or more, might here be saide of the language of the People of Gallia, nowe called Fraunce, which then was Barbarous and vulgare, and not onely Latine, and 97The [...]9. vntruthe, Bold [...]ly auoutched, but no vvay prooued. yet had they of that Nation their Seruice then in Latine: as al the VVeast Churche had. That the common language of the people there was vulgare, the vse of the Latine seruinge for the learned, as we must needes iudge: we haue firste the authoritie of Titus Liuius.Ab vrbe condita. li. 7. Who writeth, that a Galloes, or as now we say a Frenche man of a notable stature, prouoked a Romaine to fight with him, Man for Man, makinge his chalenge by an Interpreter. VVhiche had not beene doone, in case the Latine tongue had ben common to that Nation: Nexte, the Place of Vlpianus before mentioned: Then the recorde of Aelius Lampridius, who writeth that a VVoman of the order of the Druides, cried out alowde to Alexander Seuerus, Mammaea her Sonne the Emperour,In vita Alexandri Mammae [...]. as he marched forwarde on a day with his armie, Gallico sermone, in the Gallical tonge, these woordes, bodinge his deathe, whiche righte so shortely after folowed: Vadas: nec victoriam speres: ne militi tuo credas. Goo thy way: and looke not for the victorie:In prooemio 2. Commen. ad Galatas. trust not thy Souldiers. Lastly, the witnesse of S. Hierome: who hauinge trauailed ouer that Region, and therefore beinge skilful of the whole state thereof, acknowlegeth the people of Treueres, and of that territorie, to haue a peculiar language, diuerse from Latine, and Greeke.

If al that I haue brought here toutchinge this mater, be wel weighed, it wil seeme probable, I doubte not, that al sortes of people in Aphrica, vnderstoode not the Seruice, which they had in the Latine tongue. And no lesse may be thought of Gallia [...], and Spaine. And so farre it is prooued, against M. Iuels stoute assertion,An easie proufe vvithout premisses. that within his sixe hundred yeeres after Christe, some Christen people had their Common Praiers and Seruice, in a tongue they vnderstoode not.

The B. of Sarisburie.

A shorte answeare may serue, where nothinge is obiected. This gheasse standeth vpon these twoo pointes: The First is this: The people of Gallia vnderstoode not the Latine tongue: The seconde is this: That not withstandinge, the same people had their Seruice in Latine: Whereof the Conclusion foloweth, Ergo, they had Seruice [Page] in an vnknowen tongue.Fraunce. The Maior hereof is prooued with muche a doo, by Titus Liuius, by Ulpianus, by Aelius Lampridius, and by S. Hierome. He might as wel haue added the storie of Brennus:Quintil. li. 1. [...]. 9. Caesars Commentaries: Quintilian, y• nameth twoo méere Frenche woordes, Rheda, & Petoritum: and Cicero, who in his Oration pro Fonteio, Cicero pro Font [...]io. & els where, calleth the men of y• Countrie, Barbaros. Thus M. Harding taketh great paines to prooue that thinge, that is confessed, & néedeth no proouinge.

But the Minor, which is vtterly denied, and wherein standeth al the doubt [...], and without proouinge whereof he prooueth nothinge, he passeth ouer closely, and prooueth by silence. If the mater be doubtful, it hath the more néede of proufe: if it be plaine, & out of doubte, it is the sooner prooued. Surely, to say without any kinde of proufe, or euidence, onely vpon M. Hardinges bare woorde, The people of Gallia had the Latine Seruice, it is but a very simple warrant. For what learning, what authoritie, what coniecture, what gheasse hath he, so to say? Some holde yt Ioseph of Arimathae [...], Philip the Apostle, Nathanael, and Lazarus, were the firste that euer opened the Gospel in Fraunce. But these foure neither came from Rome, nor to my knowlege, euer spake the Latine Tongue: They came from Hierusalem out of Iewrie, and spake the Hebrew tongue. Therefore, I recken, M. Hardinge wil not say, that any of these foure, erected there the Latine Seruice.

The best that he can make hereof, is but a gheasse and a likelihoode: for thus he saith: It wil seeme probable, I doubt not. But I assure thée, good Reader: it wil prooue nothinge: I doubt not. For weigh the probabilitie of these reasons: The people of Galli [...] had a speache peculiar to them selfe, and spake no Latine: Ergo, they had the Latine Seruice. Or thus: The first preachers in Gallia, came from Hie [...]usalem, and spake the Hebrew tongue: Ergo, they ministred the Seruice and common praiers in the Latine tongue. These be M. Hardinges probabilities, wherewith he doubteth not this mater is prooued.

But once againe, let vs vewe the Maine Reason: The Maior, The people of Gallia [...] vnderstoode no Latine: The Minor, The same people had the Latine Seruice: The Conclusion, Ergo, They had Seruice in an vnknowen tongue.

Here, M. Hardinge, we doo vtterly denie your Minor: whiche onlesse ye prooue otherwise, then ye haue hitherto begonne, very Children may sée, that your Conclusion cannot folowe. Ye shoulde not so stoutely haue saide, ye haue so throughly prooued the mater, hauinge in déede as yet prooued nothinge.

But that the Seruice in the Churches of Gallia, was not saide in suche order as M. Hardinge gheasseth, but in a tongue knowen vnto the people, it is euident by Seuerus Sulpitius in the life of S. Martine. The people of the Citie of Tours, in Fraunce, then called Gallia, vpon the vacation of the Bishoprike, were desirous to haue S. Martine, to be their Bishop: notwithstandinge there were others that thought him a very simple man, & in al respectes, vnwoorthy of any Bishoprike. In this contention the mater fel out in this wise, as Sulpitius sheweth. Cum fortuitu Lector, Sulpitius in vita [...] Martini. cui legendi eo die officium erat, interclusus à populo defuisset, turbatis ministris, dum expectatur, qui non aderat, vnus è circunstantibus, sumpto Psalterio, quē primum versum inuenit arripuit: Psalmus autem hic erat: Ex ore infantium, & lactentium, perfecisti laudem, &c. Quo lecto, clamor populi tollitur, & pars aduersa cō funditur. Where as by chaunce the Reader, whose office was to reade in the Churche that day, was shutte out by meane of the thronge, and the Ministers were troubled, looking about for him that was not there, one of the cōpanie, tooke the Psalter, and readde that verse, that came nexte to hāde. The verse of the Psalme was this: Our of the mouthe of Infantes and sucklinges, thou hast vvrought praise. As soone as that verse was read, the people made a shoote, and the contrary parte was confounded. Here we sée the practise of the Church of Gallia. The Reader pronounced the Scriptures, & the people vnderstoode them. Whether it were in the vulgare tongue, or in ye Latine, it was a tonge [Page] knowen vnto the people. Therefore M. Hardinge might haue better aduised him selfe,Englande Augustine. before he thus assured the worlde, that the people of Gallia had their Seruice vndoubtedly in an vnknowen tongue.

M. Hardinge. The .20. Diuision.

And thus, al his allegations brought for proufe of his saieinge in this behalfe, be answeared▪ the place of S. Paule to the Corinthians excepted.

The B. of Sarisburie.

If vaine gheasses without proufe: If the corruption of S. Augustine: If the falsifiynge of the Emperour Iustinians lawe, may stande for an answeare, then are my allegations fully answeared.

M. Hardinge. The .21. Diuision.

Whiche ere I answeare, I wil accordinge to my promisse prooue, that aboute nine hundred yeeres past, yea a thousande also, and therefore some deale within his sixe hundred yeeres, euen in S. Gregorius time, the Seruice was in an vnknowen tongue in this lande of Englande, then called Britaine, and begonne to be called Englande, at least, for so muche, as sithence, and at these daye [...] is called by the name of Englande. Beda an Englishe man, that wrote the Ecclesiastical storie of the Englishe nation, in the yeere of our Lorde .731. and of their comminge to Britaine about .285. recordeth that S. Augustine, and his companie, who were sente hither, to conuerte the Englishe people to the Faithe of Christe, which the Britons had here pro [...]essed longe before, hauinge a safe conducte graunted them by Kinge Ethelbert, to preache the Gospel where they woulde: saide, and songue their seruice in a Churche, builded of olde time in the honour of S. Martin, adioyninge on the Easte side of the heade Citie of Kente, whiles the Romaines dwelte in Britaine. The woordes of Beda be these. In hac (Ecclesia) conuenire primò, Lib. 1. hist. Ecclesiast. Cap. 26. psallere, orare, missas facere, praedicare, & Baptizare coeperunt. In this Churche they beganne first to assemble them selues togeather, to Singe, to Praye, to saye Masse,They vvere Italiās, and spake no Englishe: neither [...]as this the the ordinarie seruice of the Englishe Churche. to Preache, and to Baptize. It is plaine, that this was the Seruice. And no doubte, they resorted to it, who beleued, and were of them Baptized, wonderinge (as Bede saithe) at the simplicitie of their innocent life, and sweetenesse of their heauenly doctrine. In Englishe it was not, for they had no skil of that tongue, as Bede sheweth, Lib. 1. Cap. 23. And therefore, ere they entred the lande,Lib. 1. Ca. 25. they tooke with them by commaundement of S. Gregorie, Interpreters out of Fraunce.

VVhiche Interpreters serued for open preachinge, and priuate instruction, exhortation, and teachinge. In Singinge, and sayeinge the Seruice, there was no vse of them.

The B. of Sarisburie.

Here is a great bulke, and no Corne. If emptie woordes might make proufe, then had we here proufe sufficient. Firste, I wil examine euery of these gheasses particularly by them selues, and in the ende, wil shewe the true storie of this Ilelande, as it may be geathered by Tertullian, Origen, Chrysostome, Theodoretus, and suche other olde writers.

And least any man be deceiued by ambiguitie of names, this Augustine whom M. Hardinge calleth, Saincte, and some others, the Apostle of Englande, was not that great learned Father, and Doctour of the Churche, whome we woorthily cal S. Augustine, but an other of the same name, as farre vnlike him in learninge, and holinesse, so also twoo hundred yéeres behinde him in course of age: a man as it was iudged by them that sawe him, & knew him, neither of Apostolique Sprite, nor any way woorthy to be called a Saincte:Calfridus Monemuthen. li. 8. cap. 4. But an Hypocrite, a superstitious man, cruel, bloudie, and proude aboue measure. And notwithstandinge, he withdrewe the Englishe Nation from their grosse idolatrie, wherein he had no greate trauaile, yet it is certaine, he planted not Religion in this Realme: for it was planted here, [Page] and had growen, and continued stil foure hundred yéeres and more, before his comminge. But it is thought of many, that he corrupted the Religion, that he founde planted here before, with muche filthe of superstition: & therefore Galfridus saith, that the Bishoppes, and learned men, of this Ilelande, woulde none neither of him, nor of the Pope, that sente him.

And that it may the better appeare, what a one this Augustine was, and what opinion the faithful people of this Realme had of him, I wil rehearse a shorte storie, that is written by Beda in that behalfe. [...]eda li. 2. C [...]. 2. The Bishoppes of this Countrie, saithe Beda, before they woulde goe to the Councel, where as Augustine shoulde be President, f [...]rste went vnto a holy wise man, that liued an Anchors life, and des [...]red his Counsel, wheth [...]r that at Augustines preachinge, they shoulde leaue the traditions, that they had so longe vsed, [...]r [...]o. He answeared, If he be a man of God, followe him. But how shal we know, saide they, whether he be a man of God, or no? He answeared againe, If he be gentle, [...]nd lowly of h [...]rte, it is likely yenough that he carrieth the Yoke of the Lorde, and offreth vnto you to carrie the same. But if he be disdaineful, and proude, then it is certaine, he is not of God: Neither ought you to regarde what he saithe. Then saide the Bishoppes againe: But how may we knowe whether he be disdaineful, and proude or no? Prouide ye, saithe this holy man, that he may be in the Counsel sittinge before you come. Then, if he arise vp from his Chaire at your cominge, and salute you, Knowe ye, that he is the man of God, and therefore herken to h [...]m. But if he disdaine you, and wil not once moue his place, specially seeinge you are the moe in number▪ then set you as litle by him, and disdaine him to. And as this holy man had tolde them, so did they. When they came into the Councel House, Augustine sate stil, and woulde not moue. Whereupon they refused him, and woulde not heare him, as a man disdaineful and proude of harte, and therefore no man of God. Vpon whiche refusal, Ethelb [...]rtus the Kinge raised his power, and slewe great numbers of the Britaines, and a thousande, and two hundred godly Religio [...]s men, euen as they were at their praiers. Hitherto Beda. Wherefore, the authoritie of this Augustines dooinges, must néedes séeme the lesse, yea although it were al true, that M. Hardinge reporteth of him. And further, I trust, it wil be prooued, that the thinges that M. Hardinge allegeth, stande without the compasse of sixe hundred yéeres: and therefore, not withstandinge they were true, yet cannot greatly further his purpose. This Augustine vpon his arriual into England, had a place allotted him in Kent. There he and his companie songe, and prai [...]d, and saide Masse, (this Masse was a Communion, as shal appeare) and preached, and Baptized. In what language, it is not noted by Beda. But be it in Latine. Hereof M. Hardinge formeth vp this argument.

Augustine, and his companie praied togeather in Latine, for that they were strangers, newly sente in out of Italy, and vnderstoode not the Englishe tongue:
Ergo, the Englishe people had the Latine Seruice.

M. Hardinge shoulde not thus mocke the worlde. He knoweth wel, a Childe woulde not make suche reasons. For Augustine was no Parishe Prieste, ne serued no Cure, but onely had a place seuerally appointed to him selfe. Neither did any Englishe man resorte to his Seruice, onlesse it were to sée the strangenesse of his dooinges. He might as wel reason thus:

The Iewes this day in Venice haue their Seruice in the Hebrewe tongue:
Ergo, the people of Italy haue their Seruice in the Hebrewe.

Hitherto, I trowe, this matter is but simply prooued.

M. Hardinge. The .22. Diuision.

VVhere as S. Augustine, after that the Englishe Nation had receiued the faith, and he had beene Archebishop ouer them, hauinge founde, the Faithe beinge one, diuersitie of customes in diuerse Churches, one mane [...] of Masses in the holy Romaine Churche, an other in that of Fraunce: for this, and [Page] certaine other purposes, sent two of his Clergie, Laurence, and Peter to Rome, to be aduertised amongst other thinges, what order, maner, and custome of Masses, it liked S. Gregorie, the Churches of the Englishe nation shoulde haue. Hereunto that holy Father answeared, that what he espied, either in the Romaine, or Frenche, or any other Churche, that might be most acceptable to almighty God, he should choose out, and geather togeather, and commende the same to the Church of Englande, there to be leafte in custome to continue. Li. 1. Ca. 27. If it had then ben thought necessarie, the Seruice of the Masse to be in Englishe, or if it had beene trāslated into the Englishe tongue, it is not to be thought, that Bede, who declareth al thinges concerninge maters of Religion so diligently, specially professing to write an Ecclesiastical storie, woulde haue passed ouer that in silence. And if the Masse had beene vsed in the Englishe tongue, the Monumentes, and Bookes so muche multiplied amonge the Churches, woulde haue remained in some place, or other. And doubtelesse, some mention woulde haue beene made of the time, and causes of the leauinge suche kinde of Seruice, and of the beginninge the newe Latine Seruice. As certaine of S. Gregories vvoorkes tourned into Englishe by Bede him selfe haue beene keapte, so as they remaine to this daie.

The B. of Sarisburie.

Here was a shorte victorie. Peter, and Paule coulde neuer so easely conquere Kingdomes. But this mater stoode not so muche in winninge the vnfaithful, as in killinge the Godly. After that was once donne, streight waies Augustine had the conqueste, and was out of hande made Archebishop, and wrote to Rome bothe thereof, and also for resolution of certaine questions, méete, as he saithe, for that rude people of Englande:Beda li. 1. Ca. 27. As, whether a woman might be Baptized, while she were great with Childe, or after her deliuerie: and how longe after she shoulde forbeare the Church: with certaine other secrete questions toutchinge bothe man, and wife, so Childishe, and so rude, that a man may wel doubte, whether Augustine were ruder, or the people. Amonge other thinges, he demaunded Counsel toutchinge the Masse, for that in diuerse Countries he had seene diuers orders of Masses: and yet, good Reader, of them al he had seene no Priuate Masse. For the Masse in Rome at that time, was a Communion, as I haue already shewed, and as it appeareth by these woordes, whiche the Deacon pronounced at euery Masse alowde vnto the people: He that receiueth not the Communion, let him geue place. The difference stoode in addition of certaine Ceremonies. For the Countries abroade, as we may iudge, keapte stil that simple order, that they had first receiued: But the Churche of Rome was euer alteringe. For Gregorie him selfe, vnto whome this Augustine writeth,Platyna in viti [...] pontif. added the Introite, and the Antemes, and Alleluia, and willed the Introite to be doubled twise, and the Kyrie eleeson nientimes, and added also a certaine portion to the Canon.Sabellicus Ennead. 8. li. 5. Of these and other like differences Augustine demaundeth: and of the same, Gregorie maketh answeare. Hereof M. Hardinge gheasseth thus: It appeareth not by Beda, The Seruice vvas in Englishe. Ergo, the Seruice vvas in Latine. What kinde of Logique haue we here? Or howe may this reason holde? It concludeth ab authoritate negatiuè. I beleue M. Harding him selfe wil not allow it. By the like forme of reasoninge a man might as wel say: It appeareth not by Beda, that the preachers instructed or exhorted the Englishe people in Englishe: Ergo, they instructed, and exhorted the Englishe people in Latine. Yet againe he gheasseth further: There is no Booke to be founde of the Englishe Seruice in that time: Ergo, the Seruice vvas in Latine. O what folie is this? Who is hable to shewe any Booke written in Englishe a thousande yeeres agoe? Or if it coulde be shewed, yet who were hable to vnderstande it? There is no booke to be founde of the praiers, that the Druydes made in France, or the Gymnosophistae in India: and wil M. Hardinge thereof conclude, that therefore the Druydes, or the Gymnosophistae praied in Latine? Suche regarde he hath to his Conclusions.

[Page]

M. Hardinge. The .23. Diuision.Englande.

S. Gregorie him selfe is a witnesse of right good authoritie vnto vs, that this lande of Englande, whiche he calleth Britaine, in his time, that is almost a thousande yeeres paste, had the common praiers, and seruice in an vnknowen tongue, without doubte in Latine, muche in like sorte, as we haue of olde time had,Expositionis in Iob. li. 27. Ca. 6. til nowe. His woordes be these. Ecce omnipotens Dominus penè cunctarum gentium corda penetrauit: ecce in vna fide Orientis limitem Occidentisque coniunxit. Ecce lingua Britanniae, quae nihil aliud nouerat, quàm barbarum frendere, [...]am dudum in diuinis laudibus Hebraeum coepit Halleluia resonare. Beholde, our Lorde Almightie hath now perced the hartes almost of al Nations. Beholde, he hath ioyned the borders of the East, and the Weast in one F [...]ithe togeather. Beholde the tongue of Britaine, that coulde nothinge els but gnass he barbarously, hath begonne now of late in diuine Seruice to sounde the Hebrewe Halleluia.

The B. of Sarisburie.

S. Gregorie in that place vpon Iob speaketh not one woorde, neither of the Latine, nor of the Englishe Seruice. Onely he sheweth the mighty power of God, that had conuerted al the worlde to the obedience of his Gospel. These be his woordes, Gregori. in Iob. li. 27. Ca. 6. Omnipotens Dominus coruscantibus nubibus Cardines Maris operuit: quia emicantibus praedicatorum miraculis, ad fidem etiam terminos mundi perduxit. Ecce enim pen [...] cunctarum [...]am gentium corda penetrauit: Ecce, in vna fide Orientis limitem Occidentisque coniunxit. The almightie Lorde with his shininge Clowdes hath couered the Corners of the Sea: for he hath broughte the endes of the worlde vnto the Faithe, at the sight of the glorious Miracles of the Preachers. For beholde, he hath welneere perced through the hartes of al Nations: and hath ioygned togeather the borders of the Easte, and the Weast in one Faithe. Nowe, saithe M. Hardinge, Gregorie is a witnesse of right good authoritie, that this Realme of Englande had the Seruice in an vnknowen tongue. Uerily Gregories authoritie in this case were right good, if he woulde say the woorde. But, saithe M. Hardinge, S. Gregorie reporteth, that the Englishe people in the praisinge of God, pronounced the Hebrewe Halleluia: Ergo, he is witnesse to the Latine Seruice. This argument may be perfited, and made thus: The Englishe people in their praiers saide, Halleluia:

Hallelu [...]a is an Hebrewe woorde: Ergo, The Englishe people had the Latine Seruice.

This is an other Syllogismus of M. Hardinges. God wote he might haue made it better. Of S. Gregories woordes he might rather haue concluded thus:

The people of Englande in their praiers pronounced the Hebrewe Halleluia:
Ergo, they had the Hebrewe Seruice:

Whiche doubtelesse in the Englishe Churches had beene very strange: and yet as muche reason in that, as in the Latine. As for these Hebrewe woordes, Halleluia, Amen, Sabbaoth, and other like, they may as wel be vsed in the Englishe Seruice, as in the Latine: and at this daie are vsed, and continued stil in the reformed Churches in Germanie: and therefore can importe no more the one, then the other.

M. Hardinge. The .24. Diuision.

Bede in the ende of his seconde booke sheweth,He liued in the yeere of our Lorde. 640. that one Iames a Deacon of the Churche of Yorke, a very conninge man in songe, soone after the faithe had beene spred abroade here, as the number of beleuers grewe, beganne to be a Maister, or teacher of singinge in the Churche, after the maner of the Romaines.Anno Domini. 668. The like he writeth of one Eddi, surnamed Stephanus, that taught the people of Northumberlande to singe the Seruice after the Romaine maner: and of Putta, a holy man, Bishop of Rochester,Anno. 668. commendinge him muche for his greate skil of singinge in the Churche, after the vse and maner of the Romaines, whiche he had learned of the Disciples of S. Gregorie.

These be testimonies plaine,Marueilo [...]s proufes. and euident enough, that at the beginninge the Churches of Englande had their diuine seruice in Latine, and not in Englishe. One place more I wil recite out of Bede, most manifest of al other for proufe hereof. In the time of Agatho the Pope there was a reuerende man [Page] called Iohn Archicantor,Ann [...]. 680. that is, chiefe Chaunter, or singer, S. Peters Churche at Rome, and Abbot of the Monasterie of S. Martin there. Benedicte an Abbot of Britaine, hauinge builded a Monasterie at the mouthe of the Riuer Murus, (Bede so calleth it) sued to the Pope for confirmations, liberties, fraunchisies, priuileges &c. as in suche case hath beene accustomed. Amonge other thinges, he obteined this cunninge Chaunter Iohn, to come with him into Britaine, to teache songe.

Bicause Bedes Ecclesiastical storie is not very common, I haue thought good, here to recite his owne woordes, thus Engli [...]hed. This Abbot Benedicte tooke with him the foresaide Iohn, to bring him into Britaine, that he should teache in his Monasterie the course of Seruice for the whole yeere, so as it was doone at S. Peters in Rome. Iohn did as he had commaundement from the Pope, bothe in teachinge the singinge men of the saide Monasterie, the order, and rite of singinge, and readinge with vtterance of their voice, and also of writing and prickinge those thinges, that the compasse of the whole yeere required in the celebration and keepinge of the holy daies. Which be kepte in the same Monasterie, til this day, and be copied out of many rounde about on euery coaste. Neither did that Iohn teache the Brethren of that Monasterie onely, but also many other made al the meanes they coulde, to get him to other places, where they might haue him to teache. This farre Bede. I trowe, no man wil thinke, that this Romaine taught, and wrote the order and manner of singinge, and pronouncinge the Seruice of the Churches of this lande, in the Englishe tongue. If it had beene deemed of the learned, and godly gouernours of Christen people then, a necessary pointe to saluation, to haue had the Seruice in the English [...] no man had beene so apte and fitte to haue translated it, as he, who in those daies had by special grace of God, a singular gifte to make songes, and sonets in Englishe Meter, to serue religion, and deuotion. His name was Cednom,Anno. Domini. 680. of whome Bede writeth marueilouse thinges.Cednom. Howe he made diuerse songes conteininge mater of the holy Scripture, with suche exceedinge sweetenesse, and with suche a grace, as many feelinge their hartes compuncte, and prickte, with hearinge and readinge of them, withdrewe themselues from the loue of the worlde, and were enkendled with the desire of the heauenly life. Many (saithe Bede) of the Englishe Nation, attempted after him to make religious, and godly Poetries: but none coulde doo comparably to him.Galat. 1. For he was not (saith he, alludinge to S. Paules woordes) taught of men, neither by man, that Arte of makinge godly songes: but receiued from God that gifte freely. And therefore he coulde make no wanton, triflinge, or vaine ditties, but onely suche as perteined to godly Religion, and might seeme to proceede of a head guided by the holy Gost. Lib. 4. Cap. 24. This diuine Poete Cednom, though he made many and sundrie holy workes, hauing their whole argumēt out of holy Scripture,The. [...]. vntrueth. His exāples reache nothinge so [...]arre. as Bede reporteth: yet neuer made he any peece of the Seruice to be vsed in the Church. Thus the faith hath continued in this lande among [...] the English people from the .14. yeere of the reigne of Mauritius Themperour, almost these .1000. yeeres, and vntil the late King Edwardes time, the English Seruice was neuer hearde of, at least way neuer in the Churche of Englande by publike authoritie receiued, and vsed.

The B. of Sarisburie.

I litle thought, M. Harding would so much haue bewraied his wante, to prooue his mater by Pipers, & Poetes: & specially beinge al without the compasse of .600. yéeres.Beda li. 2. ca. 14. For it is plaine by Beda, yt this Iames, the Deacon, liued vnder Kinge Edwine, about the yéere of our Lorde.Beda li. 4. ca. 21. 640. Putta, & Edda, in the yeere .668. Iohn the Archechaūter,Beda li. 4. Ca. 1. & Cednom, or Cedman, for so his name is readde in Beda written in parchement,Distinct. 19. in the time of Pope Agatho, in the yéere .680. in whose name this Decree is written:Sic Omnes. Sic omnes sanctiones Apostolicae Sedis accipiendae sunt, tanquam ipsius diuina voce Petri firmatae. Al the Constitutions of the Apostolique see, must be receiued so, as if they were confirmed by the very heauenly voice of S. Peter. Unto suche a tyrannie the Churche of Rome at that time was growen. And the Glose vpon the same saithe, Papa sanctitatem suam recipit à Cathedra. The Pope receiueth his holines of his Chaire. Therefore, herein M. Hardinge hath somewhat misrekened himselfe. Although al the rest were certaine, yet these witnesses come to late, to make good proufe.

Yet, saithe M. Hardinge, these testimonies be plaine, and euident yenough, that at the beginninge, the Churches of Englande had their Diuine Seruice in Latine, and not in Englishe. These be very dome testimonies. For neither Iames the Deacon, nor Iohn ye Archechaunter, nor Cednom, nor Putta, nor Beda him selfe euer saide so. Therefore this mater is prooued by M. Hardinges gheasse, and not by the woordes of the witnesses.

[Page] The force of his reason séemeth to weigh thus, ‘These Musicians taught the Clerkes of Englande, to singe their Seruice after the Romaine manner: Ergo, they had the Latine Seruice.’

The substance of this argument may the better appeare by some other like: ‘Triptolemus taught al nations, to plowe their grounde after the manner of the Atheniens: Ergo, he taught al nations in the Athenien tongue.’

Or, Abraham taught the Egyptians Arithmetique, and Astronomie:
Ergo, Abraham taught the Egyptians in the Chaldee tongue.

For doothe M. Hardinge beleeue, it is not possible to learne the Romaine Musique, without the Romaine speache: or that the Note cannot be taught without the Dittie? Uerily, I recken him no good Musician, that wil say so. By the like reason he might say,Damasus ad Hieronymum. Damasus besought S. Hierome to sende to him, Graecorum psallentiā, the Musique of the Greeke Churche, to thintent to practise the same in the Church of Rome, Ergo, Dam [...]sus vsed the Greeke Seruice in the Churche of Rome.

But Beda himselfe is beste able to expounde his owne meaninge. Hauinge occasion to intreate of Adrianus, & Theodorus, that came into Englande the yeere of our Lorde .668. he writeth thus: Sonos cantandi in Ecclesia, quos eatenus in Cantio [...]antùm nouerant, ab hoc tempore per omnes Anglorum Ecclesias discere coeperunt. From that time, they began to learne throughout al the Churches of Englande, the soundes of singinge, or the notes of Musique, whiche before that time were knowen onely in Kente. Beda saithe, they learned the Soundes, or Notes, or Harmonie, and maketh no mention of the Tongue, or Dittie. But let M. Hardinges Conclusions stande for good. ‘
These Musicians taught the Clerkes of Englande to singe after the Romaine manner,
Ergo, they had the Latine Seruice.’

And dooth he not see, that he concludeth fully with me, and directly against him selfe? Certainely if the Romaine Musique importe the Latine Seruice, then may I wel reason thus:No Latine Seruice in Englāde within sixe hundred yeeres. The Churches of Englande had not the Romaine Musique, before Iames the Deacon of Yorke, whiche liued in the yeere of our Lorde .640. Ergo, before that time, the Churches of Englande had not the Latine Seruice: Whiche thing ouerthroweth al that M. Hardinge hath hitherto spoken, & standeth very wel with my assertion.

Againe, where he saithe, that Iohn the Archechaunter, that liued in the yeere of our Lorde 680. taught the Clerkes of Englande to pronounce the Latine tongue, it may thereof wel be geathered, that before that time, they coulde not pronounce the Latine Tongue: and so before that time had not the Latine Seruice.

Now, for so muche as, M. Harding saithe, By meane of the arriual, & conquest of the English menne, who then were Infidels, the Faithe was vtterly bannished out of this Realme, & remained onely in a fewe Britaines: and Augustine at his comminge restoared the same againe: and therefore is called of some the Englishe mennes Apostle, I thinke it necessary therfore, shortely to touche somewhat, of the state of the Churche within this Lande, bothe before the entrie of our Englishe Nation, and also in the first time of our beinge here. Ghildas [...]hildas. saith, that Ioseph of Arimathea, that tooke doune Christ from the Crosse, beinge sente hither by Philip the Apostle out of Fraunce,Anno Domi. 38. Niceph. li. 2. c. 4. Anno. 38. beganne first to preache the Gospel in this Realme in the time of Tiberius themperour. Nicephorus saithe, yt Simon Zelotes about the same time, came into this Ilelande, & did the like. Theodoretus saithe, that S. Paule immediatly after his firste deliuerie in Rome,Theodor. de curandis Graecorū affect. li. 9. vnder themperour Nero, preached the Gospel in this Ilelande, and in other Countries of the Weast. Tertullian saith, The Ilelande of Britaine was subiecte vnto Christ in his time. And Origen witnesseth ye like of the same Ilelande in his time:Tertull. aduersus Iud [...]os. Anno. 230. At which time Lucius the Kinge of this Realme was Baptized,Origen in Ezechiel hom. 4. Anno. 240. & receiued the Gospel, and sente to Rome to Eleutherius the Bishop there for his aduise, touchinge the orderinge of his [Page] Churche and Realme. Helena beinge an Englishe woman, wife vnto Constantius the Emperour, and mother vnto Constantinus, is notably praised for her Faithe,Ambrosius de obitu Theodosij. Eusebi. De vita Constan. li. 3. and Religion, by S. Ambrose, by Eusebius, by Sozomenus and others.

Chrysostome saithe, that in his time, the Ilelande of Britaine had receiued the power of the Gospel.

Nowe let vs consider, in what state this Realme stoode touchinge Religion, at the comminge of Augustine,Sozom. li. 2. ca. 1. at whiche time M. Hardinge surmiseth the whole Faithe was vtterly decaied.Chrysost. aduersus Gētiles, to. 5. Beda li. 2. Ca. 2. First Beda saith, there were amonge the Britaines, seuen Bishops, & one Archebishop, and one and twentie hundred Monkes aboute Bancor: and as he further auoucheth, Plures viri doctissimi, many moe great learned men, that vtterly refused to receiue this Augustine, with his newe Religion.

As touchinge the Englishe Nation, it appeareth by Beda, that the Quéene her selfe was Christened, and had S. Martines Church appointed her, fréely to pray in with her companie. Whereof it may be thought, the Kinge was no greate enimie vnto the Faithe, and therefore the like also maye wel be thought of a greate number of the people.

Thus muche shortely of the first plantinge of the Religion of Christe within this Ilelande, and of the continuance of the same, from the time of Ioseph of Arimathea, vntil the comminge in of Augustine. Nowe, touchinge the Common 1 Praiers, that they vsed emonge them selues al that while: Firste, it were very muche for M. Hardinge to saye, that S. Paule, or Ioseph of Arimathea, or Simon Zelo [...]es, beinge al Hebrewes borne, tooke order, that the Seruice here shoulde be ministred vnto the people in the Latine tongue.

2 Againe, Eleutherius the Bishop of Rome, for general order to be taken in the Realme and Churches here, wrote his aduise vnto Lucius the kinge in this sorte: Suscepisti in Regno Britanniae miseratione diuina Legem, & fidem Christi. Habetis penes vos in Regno vtranque paginam: Ex illis Dei gratia per Concilium Regni vestri sume legem, & per illam Dei patientia vestrum rege Britanniae Regnum. Vicarius verò Dei estis in Regno illo. Ye haue receiued in the kingedome of Britaine by Gods mercie, bothe the Lawe, and Faithe of Christe. Ye haue bothe the Newe Testamente, and the Olde. Out of the same through Goddes Grace by the aduise of your Realme take a Lawe, and by the same through Goddes sufferance rule you your Kingedome of Britaine. For in that Kingedome you are Goddes Vicare. He willeth him to order maters accordinge to the Lawe of God. Nowe the Lawe of God, willeth the Seruice so to be saide, as the people may vnderstande it, and geue consent vnto it, by saieing Amen: But the people of this Realme coulde not haue said, Amen, vnto the Latine Seruice: Therfore noman can wel thinke, that Kinge Lucius appointed the Common Seruice 3 to be saide in that tongue. Further, it may wel be iudged, that the greatest furtherers of Religion within this Realme were Grecians, & for order of the Churche had instructions euermore from the Greeke Churche, and not from Rome, as it may appeare by the keeping of the Easter daie, and by other good coniectures mentioned by Beda. Now, if the Grecians had refused the Common Uulgare tongue of this countrie, doubtlesse they woulde haue appointed their owne Gréeke tongue for the Publique Ministration, and not the Latine.

4 Againe M. Hardinge allegeth S. Gregorie,Cregor. in Iob. li. 274. Ca. 6. Eccelingua [...]ritanniae, quae nil aliud nouerat, quam barbarum frendere. that the tongue of this Nation was neuer otherwise taught, but onely to roare out their barbarous language: howe then can he so suddainely sa [...]e, that from the time of Ioseph of Arimathea, they had euermore the Seruice in the Learned Latine tongue?

5 B [...]sides this, S. Gregorie writinge vnto Augustine, willeth him of the sundrie orders that he had seene in d [...]uers Countreis, to take suche as he coulde iudge might doo moste good: But M. Hardinge graunteth, that at the first plantinge of the Faithe, it [Page] is necessarie, the Common praiers be Ministred in the Knowen Tongue: Therfore it must néedes be thought, that Augustine comminge hither, as it is supposed, to plante the Faithe, iudged that thinge best, that M. Harding saithe was necessarie, and so ministred the Common praiers, in the Knowen tongue.

6 And to conclude, It was most méete, that Augustine beinge purposely sente hither from Rome, shoulde conforme his Churche here, to the Churche of Rome. But the Seruice in the Church of Rome was Ministred then in the Uulgare Tongue, as it is many waies easie to be prooued: Therfore it behoued Augustine likewise in the Churches of this Countrie, to sée ye Seruice Ministred in the Uulgare Tongue.

How be it,A [...]no. 596. it seemeth by M. Hardinges Conclusion, that he maketh his accompte onely from the fouretienthe yeere of themproure Mauritius, which was in the yéere of our Lorde fiue hundred, foure scoare, and sixtene: sithence whiche time, he saithe, vntil the time of the Kinge Edwarde the Sixthe, there was neuer in this Realme other then the La [...]ine Seruice. I may not greatly blame this diuision. For of the sixe hundred yéeres after Christe, wherevpon I ioyne with him in issue, liberally, and of his owne accorde, he geueth me backe fiue hundred, foure scoare, and sixtene, and of so greate a number, reserueth vnto him selfe but onely foure poore yeeres, and yet is not very certaine of the same. But if Marianus ScotusMarian. Scotus. accompte be true, that Augustine came into this Realme, not the fourtienth yéere of the Emproure Mauritius, but foure yéeres after,Anno. Do. 600. whiche was iuste the sixe hundreth yeere after Christe, then he reserueth not one yéere at al vnto him selfe, but yeeldeth me backe al togeather.

Surely Abbas Urspergensis writeth thus:Abbas Vrspergen. in vita Mauritij. Gregorius in the yeere of our Lorde sixe-hundred and three, hauing sent in Augustine, and Mellitus, conuerted Englande to the Faithe. Al this hitherto maketh with me: onlesse M. Hardinge wil say, The people of this Countrie had Christian Seruice,Anno. 603. before they were Christened.

M. Hardinge. The .25. Diuision.

Nowe, touchinge the Scripture, by M. Iuel, and by al them of that side alleged, for the Seruice to be had in the Vulgare tongue, in the .14. Chapter of the firste Epistle to the Corinthians, S. Paule treateth of the vse of tongues, so as it was in the Primitiue Churche a special gifte. As the faithful folke came togeather to praye, and to heare Goddes Woorde, some one man suddainely stoode vp, and spake in the Congregation, with tonges of many Nations, Spiritu insusurrante, as Chrysostome saithe, that is by inspiration, or promtinge of the Spirite, so, as neither others, that were present, neither him selfe, after the opinion of Chrysostome, vnderstoode, what he saide. That gifte the Apostle did not forbidde. For that euery gifte of God is good, and nothinge by him done in vaine: but dehorted the Corinthians from the vaine, and ambitiouse vse of it: and therefore did muche extenuate the same, and preferred propheciynge, that is, the gifte to interprete and expounde Scriptures, farre before it. It was not in the Churche, but in the Apostles time, or a very shorte while after them, and that altogeather by miracle, the holy ghost beinge the worker of it.

As concerninge the order of the Common praiers, and Publique Seruice,The .81. vntrueth. For sundrie Doctours bothe olde and nevve allege these vvoordes to this selfe same purpose. in suche sorte as we haue nowe, and that age had not: S. PauleThe place of S. Paule to the Corinthians maketh not for the seruice in the Englishe tongue. mentioneth nothinge, neither speaketh one woorde in that whole Chapter, but of the vse of the miraculouse gifte, as is saide before. And therefore his sayinges out of that Chapter, be not fittely alleged of M. Iuel, and the reste of our aduersaries, againste the maner of praiers, and Seruice of the Churche, now receiued and of longe time vsed, whiche in the VVeaste is vttered in the Latine tongue, not by waye of miracle, or peculiar gifte, but accordinge to the institution, and ordinaunce of the Churche. Profectò enim coelum Ecclesia tum fuit. In very deede saithe Chrysostome,In 1. Cor. 14. the Churche then vvas a Heauen, Hom. 37. vvhen as the holy ghost administred al thinges, moderated al the heades of the Churche, caught eche one vvith his inspiration. As for novv, vve keepe but the steppes onely of those thinges. VVe speake tvvo or three of vs, and that a sunder, and one holdinge his peace, an other beginneth. But these be but signes onely, and memorials of thinges. And so vvhen vve haue begonne (he meaneth D [...] ̄s vobiscū) & cū spiritu tuo, the people ansvvereth: meaning to signifie therby, that so[Page]in olde time they spake, not of their ovvne vvisedome, but of the instincte of the spirite of God. This much Chrysostome of the heauenly manner of the Primitiue Churche, in the Apostles time. Nowe, if in these daies the manner were like, if it pleased the Holie Ghoste to powre vpon vs the like abundance of grace, as to doo al thinges for vs, to rule the heades of al faithful people, to carrie eche one of vs with his diuine inspiration, and when we came to Church togeather for comforte, and edifieing, to geue into our hartes, and put into our mouthes by daily miracle, vvhat vvee should pray, and what we should preach, and how we should handle the Scriptures: in this case no Catholike Christian man woulde allow the vnfruiteful speaking with strange and vnknowen tongues without interpretation, to the let, and hinderance of Gods Woorde to be declared, and to the keping of the people onely in gasinge, and wondering, from saieing, Amen, and geuinge their assent to the Godly Blessinge, and thankes geuinge. But the order of the Churche nowe is farre otherwise. We haue not those miraculouse giftes, and right wel may wee doo without them. For the speakinge with tongues, was insteede of a signe, or wonder, not to them that beleued, but to the vnbeleuers. And signes be for the vnfaithful: the faithful haue no neede of them. In Churches, I meane where auncient order is kepte, whiles the Seruice is songe, or saide, the ministers doo not speake with tongues, or with a tongue, in suche sorte as S. Paule vnderstoode: but they doo reade, and rehearse thinges, set foorthe and appoincted to them. S. Paule rebuketh them, who speakinge with tongues, letted the Preachers, so as the people present might not be edified. The Latine Seruice is not so done in the Churche, as the exposition of the Scriptures be thereby excluded. In the Apostles time they came to Churche, to thintent they might profitably exercise the giftes, God gaue them, and by the same, specially by the gifte of prophecieinge, edifie one an other, and teache one an other. Nowe a daies, they come not togeather to Churche, one to teache an other, and to expounde the Scriptures in common: but to praye, and to heare the opening of Goddes Woorde, not one of an other without order, but of some one, to witte, the Bishop, Priest, Curate, or other spiritual gouernour, and teacher.

The B. of Sarisburie.

We may safely graunte some parte of M. Hardinge longe talke, without preiudice of our cause. In deede S. Paule in the place alleged, spake of the gifte of tongues, as it was a special miracle enduringe onely for a while, not gotten by labour, or studie, but fréely inspired by the spirite of God.

But the Latine tongue (saith M. Hardinge) as it is nowe commonly vsed in the Romaine Seruice, is not geuen by any suche promptinge of the Holie Ghoste, nor is nowe any Miracle at al. Therfore the place of S. Paule cannot be applied vnto it. We graunte wel, it is no miracle, as it is now vsed, nor any way sauoureth of the Spirite of God. But this is a great miracle, to sée either any man so wicked, that so wil vse it: or so impudent, that so wil defende it: or so patient, that so wil suffer it. This verily is a merueilous miracle.

M. Hardinge séemeth hereof to reason of this sorte. S. Paule forbade the Corinthians to vse the special miracle, and gifte of God without profitinge the Congregation. Ergo, Nowe hauinge the Latine tongue without miracle, we maye minister the [...]ruice therein, although the Congregation haue no Profite by it. This reason is straunge, and holdeth as simply as the reaste. Yet hath he geuen special aduertisement in the Margin, that this place of S. Paule, serueth nothinge to our purpose. If this note be so certaine, and so authentical, as he woulde séeme to make it, then were the Doctours bothe newe and olde, that tooke it otherwise, not wel aduised. For Lyra writinge vpon the same, saith thus:Lyra in 1. Cor. 14. Si populus intelligat orationem Sacerdotis, meliùs reducitur in Deum, & deuotiùs respondet, Amen. Ideò dicit Paulus, Si tu Sacerdos benedixeris Spiritu, & populus non intelligat, quid proficit populus simplex, & non intelligens? Quapropter in Primitiua Ecclesia benedictiones, & coetera omnia fiebant in vulgari. If the people vnderstande the praier of the Priest, they are the better brought vnto God, and with greater deuotion they answeare, Amen. Therfore S. Paule saith, If thou being a Priest Blisse with thy Spirite, and the people vnderstande thee not, what profit then hath the people being simple, and not vnderstanding thee? Therefore in the Primitiue Churche, bothe the Blissinges, and al other thinges[Page]were done in the vulgare tongue. The vulgare tongue, saith Lyra, was vsed in the primitiue Church vpon occasion of these woordes of S. Paule.Concil. Aquisgran. Ca. 132. In ye Councel of A [...]on, it is writen thus: Psallentium in Ecclesia Domino mens concordare debet cum voce, vt impleatur illud Apostoli, Psallam spiritu, psallā & mente. The voice and minde of them that singe vnto the Lorde in the Churche, muste agree togeather. The reason thereof is taken out of this place of S. Paule: I wil singe with my sprite, I wil singe with my minde. Chrysost. in. 1. Cor. hom. 35. Chrysostome saithe, S. Paule driueth the whole tenoure of this mater, vnto the profite of the hearers. These be his woordes: Est autem quod Paulus dicit huiusmodi: Nisi dixero, quod percipi facilè, claréque à vobis possit, sed linguarum munere praedirum me esse tantùm ostendam, nullum ex his, quae non intelligetis, fructum facientes, abibitis. Nam quae vtilitas esse possit ex voce non intellecta? S. Paules sayinge standeth thus: Onlesse I vtter my woordes so, as they maie clearely, and plainely be perceiued of you, but onely shewe me selfe to haue the gifte of tongues, ye shal haue no fruite of those thinges, that ye knowe not. For what profite can ye geate of a voice, that ye cannot vnderstande? And againe the same Chrysostome saithe farther: Sic & vos, nisi significantem vocem dederitis, verba, quod dicitur, vento, hoc est, nemini facietis. Euen so you, onlesse you geue a sounde that may be knowen, as the Prouerbe is, ye shal throwe foorthe your woordes into the winde, that is to say, ye shal speake to noman.

So likewise the Emperour Iustinian, where he commaundeth al Bishoppes, and Priestes, to minister the Sacramentes, and other Praiers, alowde, and with open voice, he auoutcheth the same by this place of S. Paule. For thus he saithe, Sic enim Diuinus Apostolus docet, De Ecclesiasticis diuersis capitul. dicens: Si solum spiritu benedixeris, qui impl [...]t locum idiotae, quomodo dicet, Amen, super tuam benedictionem? Nō enim intelligit, quid dicas. So the holy Apostle saithe: If thou onely blisse, or praie with thy Sprite, how shal he that supplieth the roume of the vnlearned, say, Amen, vnto thy blissinge? for he knoweth not, what thou sayest. It appeareth by these authorities, not withstandinge M. Hardinges note, that S. Paule maketh somewhat for our purpose.

How be it we builde not our proufes vpon the Miracle, and Gifte of tongues, that lasted but for a while: but vpon these expresse, & plaine woordes of S. Paule, whiche noman can denie:1. Corinth. 14. He that speaketh with tongue, speaketh not vnto menne, but vnto God: for no man heareth him. If the Trumpet geue an vncertaine voice, who shal prepare him selfe vnto the warre? Euen so you, onlesse yee vtter suche woordes, as haue signification, howe shal it be knowen, what ye saie? For ye shal speake into the winde. I wil praie with my sprite, I wil praie with my minde: I wil singe with my sprite, I wil singe with my minde. If thou blisse with thy sprite, howe shal the ignorant saie, Amen, vnto thy thankes geuinge? For he knoweth not, what thou saiest. In the Chruche I had leuer to speake fiue woordes with my minde, so that I may instructe others, then tenne thousande woordes vvith my tongue. Let al thinges be donne to the profite of the people. These woordes be euident: the exposition of Lyra, of the Councel of Acon, of Chrysostome, and Iustinian is plaine. And yet muste we vpon M. Hardinges warrant néedes beleue, that al this maketh nothinge for the Englishe Seruice to be had in the Churche of Englande.

M. Hardinge. The .26. Diuision.

And, for as muche as al the people cannot heare the priestes prayers at the Aultare (whiche hath from the Apostles time hitherto euer beene a place to celebrate the holy oblation at) tourninge him selfe for the moste parte to the Easte,The .82. vntrueth. The Aultars, or Cō munion Tables stoode in the midde [...] of the Churche, as shal appeare. accordinge to the Apostolike tradition, in what tongue so euer they be vttred, for distance of the place they remaine in: it is no inconuenience, suche admitted into the quiere, as haue better vnderstandinge of that is saide, or songe: that the reste remaine in seemely wise in the neither parte of the Church, and there make their humble praiers to God, by them selues in silence, in that language they beste vnderstande, conforminge them selues to the Priestes blessinge, [Page] and thankes geuinge through faithe, and obedience with their bretherne in the quiere,Communion Tables, or Aultars. and geuinge assent to the same, vnderstandinge some good parte of that is doone, as declared by often preachinge, and by holy outwarde Ceremonies,The people taught by Ceremonies. perceiuable to the senses of the simplest.

The B. of Sarisburie.

There haue beene Aultares (saith M. Hardinge) euen from the Apostles time, and that euen as it is vsed now, farre of from the Body of the Church. Neither coulde the people beneathe heare the Priest standinge aboue at the Aultar, or vnderstande, what he meante: but onely were instructed by holy reuerende Ceremonies, and gaue consent vnto al, that was saide by the Priest, and yet knew not, what he saide.

This man coulde neuer vtter so many vntruthes togeather without some special Priuilege. For first, where he saith, The Apostles in their time erected Aultares. It is wel knowen, that there was no Christian Churche yet builte in the Apostles time. For, the Faithful for feare of the Tyrannes were faine to méete togeather in Priuate Houses, in Uacant places, in Woodes, and Forestes, and in Caues vnder the grounde. And may we thinke, that Aultars were builte before the Church? Uerily Origen,Origenes Contra Celsum. li. 4. that liued twoo hundred yeres after Christe, hath these woordes against Celsus, Obijcit nobis, quòd non habeamus Imagines, aut Aras, aut Templa. Celsus chargeth our Religion with this, that wee haue neither Images, nor Aultars, nor Churches.

Likewise saithe Arnobius, Arnobius lib. 2. that liued somwhat after Origen, writinge against the Heathens. Accusatis nos, quòd nec templa habeamus, nec imagines, nec aras. ye accuse vs, for that wee haue neither Churches, nor Images, nor Aultars.

And Uolaterranus,Volaterranus. and Uernerius testifie,Vernerius. that Sixtus Bishop of Rome, was the first, that caused Aultars to be erected. Therefore, M. Hardinge was not wel aduised, so confidently to say, That Aultars haue euer beene, euen sithence the Apostles time.

Neither afterwarde, when Aultars were first vsed, and so named, were they streight way builte of stoane, as Durandus and such others say,Durandus. li. 4. they must néedes be, and that, Quia petra erat Christus, Because Christe was the stoane. For Gerson saith,Gerson contra Florctum li. 4. that Syluester Bishop of Rome firste caused stoane Aultars to be made, and willed that no man should Consecrate at a woodden Aultar, but him selfe onely, and his Successours there. And notwithstanding bothe for continuance, and staidinesse,Gregorius Nyssen. De Sancto Baptismate. suche Aultars were vsed in some places, as it appeareth by Gregorius Nyssenus S. Basiles brother, yet it is plaine by S. Augustine,August. ad Bonifacium Epistola. 50. that in his time in Aphrica they were made of Tymber. For he saith, That the Donatistes in their rage wounded the Priest, and brake a sundre the Aultare bourdes: And againe he saith, That the Deacons dewtie was to carry, or remoue the Aultar: Whiche thinge cannot be expounded of a heape of stoanes, but onely of the Communion Table. And therefore S. Chrysostome commonly calleth it [...], The holy bourde, And S. Augustine,August. in q. veteris & noui Testam. q. 101. Mensa Domini, The Lordes Table: As other Fathers also do in infinite places.

And notwithstanding it were A Table, yet was it also called An Aultar: Not for that it was so in déede, but onely by allusion vnto the Aultars of the olde law. And so IreneusIrenaeus li. 4. ca. 34. calleth Christe our Aultar: And OrigenOrigen in Matthae. tracta. 25. calleth Our harte, our Aultar: Not that either Christe, or our hartes be Aultars in deede: but onely by a Metaphore, or a manner of speache. Suche were the Aultars, that were vsed by the olde Fathers, immediatly after the Apostles time.

Nowe, whether it may séeme likely, that the same Aultars stoode so farre of, from the hearinge of the people, as M. Hardinge so constantly affirmeth: I referre mée selfe to these authorities, that here folow.

Eusebius thus describeth the forme,Eusebius li. 10. ca. 4. Ex oratione Panegyrica in Encaeniis. and furniture of the Churche in his time: Absoluto templo, ac sedibus excelsissimis ad honorem praesidentium, & subsellijs ordine [Page]collocatis, ornato, & post omnia Sancto Sanctorum, videlicet Altari, in medio constituto &c. The Churche beinge ended, and comely furnished with high Thrones, for the honour of the rulers, and with stalles beneathe set in order, and last of al, the Holy of Holies, I meane, The Aultar, beinge placed in the middest. Eusebius saith not, the Aultar was set at the ende of the Q [...]ter, But in the middest of the Churche amonge the people.

S. Augustine Augustinus de verbis Domini secūdum Iohan. likewise saith thus, Christus quotidiè pascit: Mensa ipsius est illa in medio constituta. Quid causae est, ô audientes, vt mensam videatis, & ad epulas non accedatis? Christe feedeth vs daily: and this is his table here set in the middest. O my hearers, what is the mater, that ye see the table, and yet come not to the meate? Sermon. 42. In the Councel Concil. Constantinopol. 5. Acti. 1. of Constantinople it is written thus: Tempore Diptychorū, cucurrit omnis multitudo cum magno silētio circumcirca Altare, & audiebant. When the Lesson, or the Chapter was a readinge, the people with silence drew togeather, rounde aboute the Aultar, and gaue eare. And to leaue others, Durandus examining the cause, why the Priest turneth him selfe aboute at the Aultar, yeldeth this reason for the same: In medio Ecclesiae aperui os meum.Durandus li. 5. Platyna. In the middest of the Churche I opened my mouthe. And Platyna noteth, that Bonifacius Bishop of Rome, was the first, that in the time of the Ministration diuided the Priest from the people.

To leaue farther allegations, wée sée by these few, that the Quier was then in ye Bodie of ye Churche, diuided with Rayles from the rest, whereof it was called Cancelli, a Chauncel, and commonly of the Greekes Presbyterium, for that it was a place specially appointed vnto the Priestes, and Ministers, and shut vp from al others,Theodore [...]. li. 5. Ca. 18. for disturbinge the holy Ministerie, as it appeareth notably by the storie of S. Ambrose, that willed the Emperour Theodosius him selfe to departe foorthe, and by Nazianzenus in the life of S. Basile,Nazianzen. in vita Basilij. and by a Decrée vnder the name of Clemens, and by the Councel of Laodicea concerninge the same:De Con. Dist. 2. and, as it may be geathered by S. Chrysostome,Sacerdotum. at certaine times of the Seruice was drawen with Courtaines.Concil. Laodicen. ca. 19.

Euen at this day in ye great Churches at Millaine, Naples, Lions, Mens, & Rome, and in the Churche of S. Laurence in Florence the Priest at his Seruice standeth towardes the Weast, and so hath his face stil vpon the people. And therefore Durandus saith, In suche places the Priest needeth not to turne himselfe rounde, when he saith Dominus vobiscum, And saluteth the people.

And where as M. Hardinge imagineth, that the people for distance of place, coulde not heare what the Priest saide, a man that hath considered the Olde Fathers with any diligence, may soone sée, he is far deceiued. Chrysos [...]om. in Epist. ad Ephesios hom. 3. For Chrysostome saith, The Deacon at the holy Mysteries stoode vp, and thus spake vnto the people, Orem us pariter omnes: Let vs pray al togeather. And againe he saith, The Priest and the people at the Ministration talke togeather:Chrysostom. in. 2. ad. Corin. hom. 18 The Priest saithe, The Lorde be with you: The people answeareth, And with thy sprite. Iustinian the Emperour commaunded, that the priest should so speake alowde at the holy Ministration, As the people might heare him. Clemens Alexandrinus saith, Clemēs stromali. 7. Est ergo, quod est hîc apud nos Altare, terrestris congregatio eorum, qui sunt dedicati orationibus: qui veluti vnam vocem habent Communem, & vnam mentem. The Aultare, that we haue, is an earthly Congregation of men geuen to praiers, whiche haue, as it were, bothe voice and minde common togeather. And to leaue rehersal of others, [...]ssarion de Sacramento [...]ucharistiae. Bessarion saith, Sacerdote verba illa pronunciante, assistens populus in vtra (que) parte respondet, Amen. The Priest speakinge these woordes, the people standinge by at eche parte of the Sacrament, or on euery side, saith, Amen.

Now iudge thou good Reader, what trueth may séeme to be, in that M. Hardinge addeth hereto, That the people remaining in seemely wise in the neather parte of the Churche, was instructed by certaine Ceremonies, and tokens, shewed in the Quier, and gaue assent, and saide, Amen, vnto the Priest praieing at the Aultar, although they vnderstoode no parte of his praier. [Page] Certainely, S. Paule saith, 1. Cor. 14. Quomodo dicet, Amen, ad tuam gratiarum actionem? Quandoquidem nescit quid dicas: How shal he say, Amen, and geue assent vnto thy thankes geuinge? For he knoweth not what thou saiest.Augustin. de Catechizandis rudibus. Ca. 9. So saith S. Augustine, Vt populus ad id, quod planè intelligit, dicat, Amen: That the people, vnto that they plainely vnderstande, may say, Amen. Likewise S. Ambrose, Ambrosi. in. 1. Cor. Ca. 14. Imperitus audiens, quod non intelligit, nescit finem orationis, & non respondet, Amen: id est, ve [...]um, vt confirmetur benedictio. Per hos enim impletur confirmatio precis, qui respondent. Amen: vt omnia dicta veri testimonio in audientium mentibus confirmentur. The vnlearned, hearing that he vnderstandeth not, knoweth not the ende of the praier, neither saith, Amen: that is to say, It is true: That the Priestes [...]lissinge may be confirmed. For by them that answeare Amen, the Praier is confirmed: whereby is meante, that what so euer is spoken by the testimony of the trueth, be made good in the mindes of the hearers. Se [...]nge therfore, that neither Aultars were erected in the Apostles time: nor the Communion Table, that then was vsed, stoode so farre of from the body of the Churche: nor the people gaue assent to that, they vnderstoode not: so many vntruthes beinge founde in M. Hardinges premisses, wée may wel, and safely stande in doubte of his Conclusion.

M. Hardinge. The .27. Diuision.

VVhere as you M. Iuel, allege S. Paule for your purpose, and make him to say thus, otherwise then he wrote,1. Cor. 14. If thou make thy praier in the congregation with thy sprite, or noise of strange wordes, how shal the vnlearned man therevnto saye Amen? For he knoweth not what thou saiest: you bo [...] bas [...]e this texte with your owne counter feit stuffinge. The translation auctorised by kinge Edwarde and his Counsel, is tru [...]r, and foloweth the Greeke nearer, whiche hath thus. VVhen thou blessist with the spirite, how shal he that occupieth the roome of the vnlearned, saye Amen, at thy geuing of thankes, seinge he vnderstandeth not, what thou saiest? Here the Apostle S. Paule speaketh of Blessinge, or thankes geuinge with the spirite, whiche spirite, what it is, it is not easie to declare, after the iudgement of your owne Patriake Iohn Caluine. S. Ambrose taketh it for the spirite we haue receiued in Baptisme, that doth encline, and moue vs to praier. S. Thomas, for the holy ghost geuen to vs, for reason, and for the powre imaginatiue. Erasmus, for the voice it selfe. Isidorus Clarius, for the povver of pronouncing or vtterance, some, for the breathe that passeth the throte, some for the intention, S. Augustine verie subtily, Pro apprehensione quae ideas concipit, & signa rerum. Caluine in his Institutions, De oratione Cap. 15. for the sounde of the mouthe, that is caused of the breathe of a mans throte, and reboundinge of the aier. Chrysostome, for the spiritual gifte, or the gift of the holy ghoste to speake vvith tongues. VVhiche Caluine him selfe, sittinge in iudgement as it vvere, vpon this doubtful matter, allovveth best, and condemneth the minde of al others, and also his ovvne, though vnvvares, as it seemeth: and so he vvoulde condemne your noyse of strange vvordes likevvise, if he hearde it. This texte beinge so doubtful of it selfe in sense, so put out of tune by your noyse of strange vvordes, vvherewith you descant vpon the vvorde, Spirite, so violently applied by your nevv fangled exposition, maketh litle to the condemnation of the Latine Seruice in the Latin Church: specially seing that S. Paule meaneth by that miraculous speakinge vvith tongues, vsed, or rather abused amonge the Corinthians, a farre different manner of speakinge from that speaking, vvhereby the Priest vttereth the Common Seruice.

The Priest (I graunt) saieinge his Seruice to his parishe, speaketh with a tongue, but suche maner of speakinge is not that, whiche S. Paule meante. For the priest vnderstandeth it for the better parte, if he be learned, and 83The .83. vntruth, For the simple people vnderstandeth not one vvoorde, or syllable of the Latine Tongue. the people be not vtterly ignorant, bicause of often preaching, longe custome, solemne feastes and sundrie Ceremonies. And therfore your argument gathered out of that texte, concludeth nothinge against hauinge the Seruice in the learned Latine tongue, not perfitely vnderstanded of the vnlearned people.Vide Augustinū li. 12▪ de Genesi ad literam C. 7. 8. &. 9. to. 3. Verily, if you admitte the exacte iudgement of S. Augustine concerninge this place of S. Paule, then must you seeke for other Scriptures, and proufes, of your English Seruice. For as he discusseth this pointe learnedly, by the tongue, S. Paule meaneth not the Latine, Greeke, or Hebrew, amonge the vnlearned people, or any other alien, or straunge tongue: but onely, and [Page] that by way of Metaphore, any manner of vtterance whereby the signes of thinges are pronounced, before they be vnderstanded. And by the Sprite, he vnderstandeth not a noyce of strange wordes, after your strange interpretation, but as it is here in a certaine proper and peculiar manner taken, a power of the soule inferiour to the minde, whiche conceiueth the similitudes of thinges, and vnderstandeth them not. And thinges so vttered, be vttered with the tongue, and spirite, whether it be in Englishe, or Latine, or any other language.

And sir, although the people vnderstande not in most exacte vvise, vvhat the Priest saith in the Latine Seruice, yet haue they commoditie, and profit thereby, so farre as it pleaseth God to accepte the common Praier of the Churche, pronounced by the Priest for them.

The B. of Sarisburie.

Here M. Hardinge hath founde a sporte, to passe the time withal. He maketh M. Caluin a Patriarke, and setteth him on high in iudgement, to condemne al the worlde. S. Paules meaninge is bombasted, and brought out of tune, with a noice of strange woordes. And in this pointe he doubleth, and sheweth copie, and plaieth [...]ounde aboute merily with his owne fantasie. Wherein he may not be muche offended, if I say vnto him, as S. Hierome saide sometime vnto S. Ambrose, for his Commentaries vpon S. Luke, Verbis Iudis: senten [...]ijs dormitas: That is, your wordes be pleasant: Ruffinus. but your senses be halfe a sleape.

For that I saw, these woordes of S. Paule, Yf thou Blisse vvith thy Sprite, might séeme doubtful, and diuers expositions rising therevpon, I thought it meete, for the more ease of the vnlearned, to open, what S. Paule might séeme to meane by this worde, Sprite, in that place. And folowinge the iudgement of sundrie olde Fathers, I called it a sounde, or noyce of vnknowen woordes. This is it, that M. Hardinge here so pleasantly calleth Stuffinge, and bomebaste, and a strange newfangled interpretation. Wherein he sheweth him selfe to be somwhat shorte witted, as may soone appeare. For within a few lines after, expoundinge these woordes of S. Paule (Quàm decem millia verborum in lingua) he him selfe vseth the like bomebaste, and the very same stuffinge.

Uerily, if he wil vtterly condemne al manner Paraphrase, or addinge of other woordes for declaration, of that séemeth harde, or doubteful in the texte, then must he néedes condemne not onely the Septuagintes, but also al other Interpreters of the Scriptures. Origen. in Epist. ad Roman. Ca. 3. li. 3. Hereof Origen, weighing in what sorte the Apostle S. Paule allegeth the woordes of the Prophete Dauid, writeth thus: Sed quòd dixit Apostolus, Sicut scriptum est, Non est iustus quisquam, non est intelligens, non est requirens Deum, Non ijsdem Sermonibus inuenitur in Psalmo: sed alij permutantur, alij assuuntur, alij relinquuntur. Quod a studiosis quibus (que) si obseruetur diligentiùs, pu [...]o dari in hoc Apostolicam authoritatem, vt cùm Scripturae testimonijs vtendum fuerit, sensum magis ex ea, quàm verba capiamus. But where (as S. Paule saithe) As it is written, There is not one iust man, there is not one of vnderstandinge, there is not one that seeketh after God, This place is not founde in the Psalme by these woordes: but some woordes are altered by S. Paule, and some others are added vnto, and some are leafte out.

Whiche thinge if the Reader aduisedly consider, I thinke that herein the Apostles authoritie is declared, that when wee haue neede to vse the Testimonie of the Scriptures, wee rather take the meaning thereof, then the woordes. Origen saith, S. Paule bothe altered ye woordes of the Prophete, and added to, and tooke fro: Yet, I trust, M. Hardinge wil not say, S. Paule bomebasted, or stuffed the Scriptures.

Perhaps he wil replie, S. Paule by this woorde, Sprite, meante not a strange tongue, or a noice of vnknowen woordes: and therefore this stuffinge is counterfeite. And bicause M. Hardinge saith so, perhaps the simple Reader wil so beléeue it. But if the olde Doctours, & Fathers so expounde it, then al this strange mirth, [Page] and triumphe might haue béene spared.

S. Ambrose openeth S. Paules meaning, Ambrosi. in. 1. Cor. Ca. 14. and sheweth what he vnderstoode by this woorde, Sprite, in this wise: Si tu benedixeris spiritu, hoc est, Si laudem Dei lingua loquaris ignota audientibus: If thou blesse vvith thy Sprite, That is to say, If thou vtter the Praise of God, in a tongue vnknowen vnto the hearers. This I trow, is no Bomebast, nor countrefeite stuffinge: it is S. Ambroses Interpretation. Likewise S. Chrysostome expoundinge the same woordes, saith thus: Si tu benedixeris spiritu &c.Chrysost. in. 1. Cor. 14. hom. 35. Est quod dicit, huiusmodi: Si peregrina lingua gratias agas, quam nec intelligas ipse, nec coeteris idem interprete [...]is, plebeius nō potest subijcere, Amen. If thou Blisse vvith thy Sprite &c. The meaning hereof (saith S. Chrysostome) Is this, If thou geue thankes vnto God (or pray) in a strange tongue, whiche neither thou knowest thee selfe, nor canst expounde vnto others, the vnlearned cannot say, Amen. This, Chrysostome saith, is S. Paules very meaninge: M. Hardinge saithe, No: it is a strange new fangled interpretation. Erasmus in 1. Corin. 14. Erasmus in his paraphrase turneth it thus: Si tu decantes laudes Dei, sermone omnibus incognito, If thou singe out the praises of God, in a tongue vnknowen vnto al thy hearers. Dionysius Carthusian. in. 1. Cor. 14. Dionysius ye Carthusian likewise saithe thus: Si tu Benedixeris Spiritu, id est, non verbis, quae ab alijs intelligantur, sed tantùm lingua. If thou Blisse vvith thy Sprite, That is to say, not with suche woordes, as others may vnderstande, but onely with thy tongue.

Anselmus saith:Anselmus in 1. Corin. 14. Spiritus meus orat, id est, flatus oris mei orat, dum loquor in oratione: My sprite praieth, That is, The breathe of my mouthe praieth, so longe as I continue speakinge. What so euer opinion M. Harding haue of Erasmus, yet, I trow, of his modestie, he wil not say, that either Dionysius the Carthusian, or S. Ambrose, or S. Chrysostome, or Anselmus, deuised newfangled expositions, or discanted vpon S. Paule, or set his texte out of tune.

But (he saith) the place of S. Paule is doubteful: S. Ambrose, S. Augustine, S. Chrysostome, Isidorus, Erasmus, and Thomas of Aquine vnderstoode it diuersely. And wil he thereof conclude thus, These Fathers mistooke S. Paules sense: Ergo, S. Paule had no sense? Or, diuers Doctours touching this place had diuers iudgementes: Ergo, Wee must haue no iudgement? Or must wée folow none of them, bicause some were deceiued? Or must wée folowe them al togeather, bicause they were Doctours? In déede they dissented somwhat in the takinge of this woorde, Spirite, as it is euident: but whether it were the holy Ghoste, that S. Paule meante thereby, or Imagination, or Reason, or the Gyfte of tongues, or the Sounde of the mouthe, or the power of Utterance, or the Uoice it selfe, it is certaine, and confessed by these, and al other Doctours, and Fathers, that S. Paule spake of an vnknowen tongue, and as S. Gregorie saith,Hugo Cardin. citat Gregoriū. De strepitu oris, of the bablinge of the mouthe: and so consequently of a noise of strange woordes, wherewith M. Hardinges tender eares are so muche offended.

Nowe, for as much as it is a [...]outched, that these woordes of S. Paule make nothinge for our purpose, let vs a litle examine one, or two, of M. Hardinges reasons, & sée, howe wel he applieth the same to his purpose. The first is this: S. Paule intreateth of the miraculous gifte of Tongues: Ergo, His woordes make nothinge againste the Latine Seruice.

Againe, S. Paule willeth, that the priest vtter the Common Praiers in the Congregation, in such Language, as the vnlearned may be edified thereby, and answeare, Amen: Ergo, (M. Harding seemeth to say) The Priest may vtter the Common Praiers in an vnknowen tongue. Surely these argumentes would make a strange noice in the Schooles, and set al Logique quite out of tune. But, if S. Paules woordes make nothing against the Latine Seruice, as it is now vsed, what is it then that S. Paule condemneth? Why concludeth he thus, How shal the ignorant say, Amen, at thy thankes geuing? For he knoweth not, what thou saiest. Why, setteth he the whole difference in Knowinge, and not Knowing? [Page] Or what misseliketh he els,The learned Latin Tongue. but the sounde, or noise of a strange tongue, whereby he thinketh, the people in no wise can be edified? If al this be nothinge, as M. Hardinge saith, then let him turne the whole course of S. Paules woordes, and saye thus: Praie thou in a strange vnknowen tongue: that the people may say, Amen. For so may they say, although they knowe not what thou praiest.

The allegation of the learned Latine tongue, whiche M. Harding so often vseth, may serue rather to astonne the simple, then to make any good sufficient proufe. So the subtile olde Heretiques, Marcus, and Heracleon, as it is reported by S. Augustine, & Arnobius,Augustin. ad Quodu [...]ltdeū. Arnobius. vsed in their praiers certaine Hebrew, and other strange vnknowen woordes, to the intent to amase their hearers with admiration, and the more to commende, and set foorthe their treacherie.

No tongue is to be accompted learned in it selfe, but onely in respecte of some other thinge, and, as the learned terme it, Per accidens, That is, either for the eloquent manner of vtterance, or for the substance of learned mater therein conteined, or for the learninge, and knowlege of the speaker. But the Latine Seruice, bisides that it is not eloquent in it selfe (as in déede it néedeth not to be) sometimes it holdeth not good congruitie, but is vtterly voide of reason. Wherein, let this one example stande for many. In the praises of the Blessed Uirgin, it is written thus, Cuius Dominus humilitatem respiciens, Angelo nuntiante, concepit Redemptorem muncli. By the learning of this learned tongue, wée are taught, it was not our Lady, but our Lorde, that was moother vnto Christe: For so it falleth out in construction, Our Lorde conceiued the Redeemer of the worlde. The substance of the mater therein conteined, is sometimes vaine, and ful of fables, sometimes wicked, and Idolatrous. The Priestes, that vtter this tongue, for the most parte suche, as are hardely hable to make it learned.De Consecrat. Dist. 4. Retulerunt. Pope Zacharie saith, that a Priest in his time Baptized a Childe by these woordes, In nomine Patria, & Filia, & Spirita Sancta. And S. Augustine saith,August. de C [...] techizan. rudib. ca. 9. that diuers Priestes in his time, in their common Latine Seruice, where as the people vnderstoode the Latine Tongue, vttered Barbarismes, and Soloecismes, De Con. dist. 4. Si non. that is to say, spake false Latine: and further saith, Multa in illis reperiuntur contra Catholicā Fidem. In the same praiers many thinges are founde contrary to the Catholique Faithe. Suche is this Tongue, that M. Harding here so highly commendeth, to be so learned.

But graunte wée the Latine tongue to be Eloquent, Copious, and Learned aboue al others. Yet thinke these men, that Goddes eares be so curious, or so deintie, that he can abide no praier, but onely in a Learned language? Uerily, S. Paule requireth no bragge of learning to be vttered in ye Congregation, but onely plaine speache, and vnderstandinge, That the simple may be edified.

Caligula the Emperour set golden loaues, and al other Seruices of whole golde before his Gheastes, and bade them eate. In déede they had a glorious sight, to looke vpon. Yet had they nothinge neither to eate, nor to drinke, for contentation of nature. Euen so woulde M. Hardinge sette his glitteringe Seruice of Gréeke, Hebrewe, and Latine before the people, and bidde them féede. A goodly shew, no doubte, to gase, and to woonder at. But alas, nothinge haue they there either to receiue, or to taste of: either to mooue them to repentance, or to comforte, and quiet their conscience. It is notably wel saide by S. Augustine:Augustin. De Doctrina Christiana, li. 4. ca. 11. Quid prodest Clauis aurea, si aperire quod volumus, non potest? aut quid obest lignea, si hoc potest? quando nihil quaerimus, nisi patere, quod clausum erat. What auaileth a Golden Key, if it cannot open that, wee woulde haue opened? Or what hurteth a wodden Key, if it be hable to open? Seeing wee desier nothing, but that the thinge, that is shutte, may be opened.

The people (saith M. Hardinge) is not vtterly ignorant what the Priest saith. They vnderstande him, although not perfitely, nor in exacte wise: yet they vnderstande him. Thus he [Page] doubteth and staggereth betwéene perfit, and vnpersit, as not hauing yet wel measured the peoples vnderstandinge. For to say, The ignorant perfitely vnderstande the Latine Tongue, were against the manifest trueth: to say, They vnderstande no parte therof at al, were directly against S. Paule, For he requireth vnderstandinge. Therefore M. Hardinge diuideth the mater, and saith, They vnderstande the Latine tongue: although not exactely, or perfitly: That is to say, they vnderstande neither the Scriptures, nor the praiers, nor any one thinge that is spoaken, nor sentence, nor woorde, nor Syllable, nor letter: They heare the Priest speake: and knowe not, what he saithe. They sée him turne, and gesture: and know not, what he meaneth. This (saith M. Hardinge) is the vnderstandinge of the Latine to [...]gue.

But alas, is this the vnderstandinge, that S. Paule requireth, That the people may be edified, and answeare Amen? And what pleasure hath he, in abbridging, and bridlinge the vnderstandinge of Goddes people? Why should they not rather vnderstande perfitely, what the Priest saith? Why shoulde there be any imperfection in Godly thinges?Ad Ephesi. 4. Augustin. de Catechizandis rud [...]b. ca. 9. S. Paule wisheth that wee may al grow vnto a perfite man in Christe Iesu: And S. Augustine wisheth, that the people may say Amen, To that they plainely, and perfitly vnderstande.

M. Hardinge. The .28. Diuision.

But S. Paule (say they) requireth that the people geue assent, and conforme them selues vnto the Prieste, by answearinge, Amen, to his praier made in the Congregation.

Verily, in the Primitiue Churche this vvas necessary, vvhen the Faithe vvas a learninge. And therfore the Praiers vvere made then, in a common tongue knovven to the people, for cause of their further instruction: VVho beinge of late conuerted to the Faithe, and of Painimes made Christians, had neede in al thinges to be taught. But after that the Faithful people was multiplied, and increaced in greate numbers, and had beene so wel instructed in al pointes of Religion, as by their owne accorde they conformed them selues to the Ministers at the Common Praiers: in the Latine Churche the Seruice was set out in Latine: and it was thought sufficient, parte of the people in the Quier, to answeare for the whole. And this hath beene esteemed for a more expedite, and conuenient order, then if it were in the Vulgare tongue of euery Nation.

The B. of Sarisburie.

Who so wil mainteine an vntruthe, ought to be circumspecte, and to remember wel, how his tales may stande togeather. M. Hardinge a litle before wrote thus: Cicero saith, Tongues be in number infinite. Of them al, Neither M. Iuel, nor any one of his side, is hable to shew, that the publique Seruice of the Churche in any Nation, was euer for the space of sixe hundred yeeres after Christe in any other tongue, then in Greeke, or Latine. Now contrarywise, either of forgeatfulnesse what he hath saide before, or of some other better aduise, he saith thus:M. Hardinge contrary to him selfe. Verily, in the Primitiue Churche this was necessary, when the Faithe was a learninge. And therefore the praiers were made then in a Common tongue knowen to the people, for cause of their further instruction. By these woordes, he vtterly ouerthroweth, that he so confidently saide before: and very wel confirmeth my assertion. M. Iuel may now take his ease. For M. Hardinge him selfe is hable to prooue against him selfe, that in the Primitiue Churche the Seruice was ministred in the Common tongue: and that he confirmeth for a veritie, and saith, It was necessary so to be, and coulde not be otherwise. These saieinges of M. Hardinges beinge directely contrary, cannot possibly stande bothe togeather. If the one be true, the other of necessitie must néedes be false.

The reason that he geathereth in this place, standeth vpon the diuersitie of times. Then (saith he) the people vvas ignorant, and needed of al thinges to be taught. Novv they are instructed, and vnderstande the Faithe, and are increased in multitude. Therefore it is [Page] better novv for expedition, the Seruice be saide in a strange Language, and that onely the Clerke make answeare to the priest, in steede of the vvhole Congregation.

Thus saith M. Hardinge, not by the authoritie of S. Ambrose, S. Augustine, S. Hierome, S. Chrysostome, or any other like olde Catholique Doctour, but onely by warrant of late Doctours, Thomas of Aquine, and Nicolas Lyra: the former of whiche twoo, liued at the least twelue hundred yéeres after Christe. His reason in shorte is thus: The people novv is instructed▪ Ergo, They ought to haue their Seruice in a strange tongue.

If M. Hardinge minde to perswade the worlde, he had neede to bringe other argumentes. But what if the people be not instructed? What if they know nothing, no not the Articles of the Christian Faithe? What if there be noman to instructe them? What if the Priest be euen as is the people, & ye blinde leade the blinde? Yet, I trowe, M. Hardinge wil not alter his new Decrée: but his strange Seruice must continue stil. Uerily, the vnderstanding of God is ye soule, & life of Gods Churche: and as it was necessary at the first plantinge thereof, so is it alwaies necessary for the continuance of the same. S. Hilarie saith, Ecclesiae, in quibus verbum dei non vigilar, naufragae fiunt. The Churches, wherein Goddes woorde is not watcheful, suffer wrecke. Neither did S. Paule say, let this order holde for the time, while the faithe is a learninge,1. Cori [...]th▪ 4. as M. Hardinge woulde haue him say: but thus he saith, Haec quae scribo, Domini sunt mandata. Omnia ad ae dificationem fiant. The thinges that I write, are the commaundementes of the Lorde. Let al thinges be doone to edifie. The edifieinge of the people, whiche is the final cause hereof, continueth stil: therefore ought the vnderstandinge of the people, which is the efficient cause hereof, to continue stil.

M. Hardinge. The .29. Diuision.

I graunte, they cannot say, Amen, to the blessinge, or thankes geuinge of the Priest, so wel as if they vnderstoode the Latine tongue perfitely. Yet they geue assent to it, and ratifie it in their hartes, and doo conforme them selues vnto the Priest, though not in special, yet in general: that is to witte, though not in euery particular sentence of praise, and thankes geuing, or in euery seueral petition, yet in the whole. For if they come to Churche with a right and good intent, as the simple doo no lesse then the learned: their desier is to render vnto God glory, praise, and honour, and to thanke him for benefites receiued, and with al, to obteine of him thinges behooueful for them in this life, and in the life to come. And without doubte, this godly affection of their mindes, is so acceptable to God, as no vnderstandinge of woordes may be compared with it. This requisite assent, and conforminge of them selues to the Priest, they declare by sundrie outwarde tokens, and gestures: as by standing vp at the Gospel, and at the preface of the Masse: by bowinge them selues downe, and adoringe at the Sacrament: by kneelinge at other times, as vvhen pardon, and mercie is humbly asked: and by other like signes of deuotion, in other partes of the Seruice.

The B. of Sarisburie.

Yet once againe M. Hardinge woulde make the worlde beléeue, that the ignorant people vnderstandeth ye Latine tongue, although not perfitely: and that they may in general, geue their consent vnto, what so euer the Priest saithe, although they know not one woorde, what he saieth. And so betwéene S. Paule, and M. Hardinge there appeareth a plaine contrarietie. For S. Paule saith, The vnlearned cannot say Amen, to thy praier, bicause he knoweth not, what thou saiest. Yes (saithe M. Hardinge) although he know not, what thou saiest, yet may he neuerthelesse say, Amen: But hereto he laieth his correction: I graunt (saith he) they cannot say Amen to the blissing, and thankes geuinge of the Priest, So vvel, as if they vnderstoode the Latine tongue.

O M. Hardinge, who taught you thus to qualifie the peoples duties? Why doo [Page] you thus openly deceiue your brethren? Why teache you them to say, Amen, To edifie them selues, to be thankeful, and to conforme their hartes vnto God, Nor, so vvel, but in woorse wise, as you your selfe confesse, then you know, they are bounde to doo? Your owne tongue confesseth against your selfe, that you leade the people of God from the better, vnto the woorse.

I know, the humble affection, and deuotion of the harte is more pretious before God, then any vnderstanding, or sounde of woordes. For that in déede is the praieing in Sprite and Trueth. And therefore God complaineth of the contrarie:Iohan. 4. This people draweth neare vnto me with their lippes, Matthae. 15. saith the Lorde, but their harte is farre from mee. Hereof M. Harding geathereth this reason: The people is deuoute, and godly disposed, Ergo, They must haue their praiers in a strange tongue.

I woulde M. Hardinge woulde consider, and reforme his reasons better. This is to simple: it néedeth no answeare. Certainely, if the simple people be so deuoute, and so reuerently disposed in the darkenesse, without any teachinge, or vnderstandinge, muche more woulde they reuerently, & deuoutely dispose them selues, if they hearde the godly praiers, and vnderstoode them.

Kneeling, bowing, standinge vp, and other like are commendable gestures, and tokens of deuotion, so longe as the people vnderstandeth what they meane, and applieth them vnto God, to whom they be dewe. Otherwise they may wel make them Hypocrites: but holy, or godly they cannot make them. Coelestinus writeth thus vnto the Bishoppes of Fraunce: Docendi potius sunt, quàm illudendi: Inter Decret [...] Coelestin. pp. 1. nec imponendum est eorum oculis: sed mentibus infundenda praecepta sunt. The people must rather be taught, then mockte: Neither must wee deceiue their eies: but must power holesome preceptes into their hartes.

M. Hardinge. The .30. Diuision.

And where as S. Paule seemeth to disallow praieing with tongues in the Common assemblie, because of wante of edifieing, and to esteeme the vtterance of fiue woordes or sentences with vnderstandinge of his meaninge, that the rest might be instructed thereby, more then ten thousande wordes in a strange and vnknowen tongue: Al this is to be referred to the state of that time, whiche was muche vnlike the state of the Churche, wee be novv in. The tongue of the praiers whiche S. Paule speaketh of, was vtterly strange, and vnknowen, and serued for a signe to the vnbeleeuers. The Latine tongue, in the Latine Churche is not altogeather strange and vnknowen. For beside the Priest in most places some of the rest haue vnderstandinge of it, more, or lesse, and now we haue no neede of any suche signe. They needed instruction: vve be not ignorant of the chiefe pointes of Religion. They vvere to be taught in al thinges: vve come not to Churche specially and chiefely to be taught at the Seruice, but to praie, and to be taught by preachinge. Their praier vvas not vaileable for lacke of faithe, and therefore vvas it to be made in the vulgare tongue, for increace of Faithe: Our Faithe vvil stande vs in better steede, if vve geue our selues to deuoute Praier. They for lacke of Faithe had neede of interpretation, bothe in praiers, and also in Preachinge, and al other spiritual exercises: vve hauinge sufficient instruction in the necessary rudimentes of our faithe, for the rest, haue more neede by earnest and feruent praier, to make sute vnto God, for an vpright, pure, and holy life, then to spende muche time in hearinge for knovvledge. Concerninge vvhiche thinge,Contra. Anom [...] hom. 3. Chrysostome hath this saieinge:The vvords of Chrysostom much abused. Profectò si orare cum diligentia insuescas, nihil est quòd doctrinam tui conserui desideres, quum ipse Deus sine vllo interprete mentem abundèluce afficiat. Verily if thou vse to praie diligently, there is nothinge, vvhy thou shouldest desier teachinge of thy felovv seruante, seeing God him selfe doothe abundantly lighten thy minde vvithout any interpreter.

The B. of Sarisburie.

Here M. Hardinge by countrepointes, and by sundrie circumstances of difference, compareth the state of the Primitiue Churche, and his Churche of Rome togeather, and thereof woulde seeme to prooue, that S. Paules woordes, which S. [Page] Paule him selfe calleth Mandata Domini, The Lordes commaundementes, stoode good onely for that time present and for no time afterwarde: as if he woulde say, Gods wil were mutable, or his commaundementes holde onely for terme of yéeres.

I graunte, there appeare greate notes of difference betwéene the order of the Primitiue Churche, and the order that now is in the Churche of Rome. For, to leaue al that M. Hardinge hath here touched by way of comparison, and to note that may séeme neare to this prupose, The rulers there wisshed, and laboured that the people might abounde in knowledge: Here, their whole labour and study is, that the people may abounde in ignorance. There, the Ministers spake with sundrie tongues, that the people of al Nations might vnderstande them: Here, the Minister speaketh in a strange tongue, to the intente that noman may vnderstande him. There, the simple, and the ignorant were made eloquent: Here, the Bishoppes, and Cardinals, and greatest learned are made dumme. And to prosecute no further, there appeared in the Primitiue Churche, the vndoubted woorkes of the holy Ghoste, and ye very tractes, and steppes of Christes féete: and therefore Irenaeus, Irenaeus li 3. ca. 3. and other Olde Fathers, in cases of doubte, appealed euermore to the order, and example of that Churche. And Tertullian saith, Hoc aduersus omnes haereses valet, Tertull. aduersus Pra [...]eam. id esse verum, quodcun (que) prius: id esse adulterum, quodcun (que) posterius. This Marke preuaileth agianst al Heresies: That is the trueth that was vsed first, that is false, and corrupte, that was brought in afterwarde. And therefore the Holy Fathers in the CouncelConcil. Nicen. of Nice made this general shoute, and agreed vpon the same, [...]. Let the auncient orders holde stil, referringe them selues thereby, to the vse and order of the Primitiue Churche. Contrarywise, Ualentinus, Marcion, and other like Heretiques, thought them selues wisest of al others, and therfore vtterly refused (as M. Hardinge and his fellowes now doo) to stande to the Apostles orders: Thus Irenaeus Irenae. li. 3. ca. 2. writeth of them: Dicent se, non solùm Presbyteris, sed etiam Apostolis sapientiores esse, & sinceram veritatem inuenisse. They will say, that they are wiser, not onely then other priestes, but also then the Apostles, and that they haue founde out the perfit trueth. I say not, M. Hardinge is so wickedly minded, as Ualentinus, or Marcion was: but thus I say, He vtterly refuseth, to stande to the Apostles orders, and foloweth other late diuised fantasies: and therein vndoubtedly doothe, euen as the olde Heretiques Marcion, and Ualentinus did.

1 Now let vs consider M. Hardinges reasons. The state (saith he) of the Primitiue Churche was farre vnlike the state of the Churche, wee be now in.

Ergo, VVee are not bounde to S. Paules commaundementes.

2 Againe he saith, Some one, or other in a Parishe, vnderstandeth somwhat of the Latine Tongue:

3 The people is sufficiently instructed in Religion:

4 They come togeather now, not so muche to be instructed, as to praie:

Ergo, they ought to haue their Seruice in a strange tongue.

O what meaneth M. Hardinge thus to deale? Lothe I am, to make the comparison. But true it is: Uery Children doo not vse, to reason in so childishe sorte.

He knoweth wel, that commonly, neither any one of the whole parish, vnderstandeth the Latine tongue, nor oftentimes the Priest himselfe. He knoweth that the people of his Churche, is not instructed in Religion, nor no man suffered to instructe them. And, not withstandinge bothe these partes were graunted true, yet coulde he not any way conclude, that therfore ye people should haue their Seruice in a strange vnknowen tongue. Thus, neither is the Antecedent true, nor doothe the Consequent thereof folow. Now iudge thou, good Christian Reader, whether these proufes beare weight sufficient to leade thy conscience.

He saith, Praiers in the Common Uulgare tongue were necessary in the primitiue Churche, for breedinge of the Faith. But what thinge can be bredde by [Page] praiers in a strange tongue? What Knowledge, what Faithe, what Charitie?

The Apostles were not voyde of Faithe:Lu. 17. yet they saide vnto Christe, O Lorde increase our Faithe. Christe speakinge of the latter daies, saith thus: VVhen the Sonne of man shal come, he shal scarcely finde Faith in the vvorlde. Doubtelesse, the thinge, that was good to reare the Faithe, is also good to repaire the Faithe: and that was then necessary to increase Faithe, is also necessary now to continue Faithe.

But to what ende doothe he allege the woordes of Chrysostome?Chrysostom. Did that good Father euer minister the Common Seruice vnto the people in a strange tongue?Contra Anomaeos homi. 3. M. Hardinge knoweth, The people vnderstoode Chrysostome, what he praied: and answeared him in their owne tongue: and praied with him al togeather. Or did Chrysostome euer checke the people for their knowlege, or discourage them from reading the Scriptures? Certainly he oftentimes rebuketh them for not readinge, and willeth them to bye the Scriptures:Chrysost. in Mat. hom. 2. to reade the Scriptures: and to conferre at home with their families of the Scriptures.Chrysostom. in Psalm. 43. And wher as M. Harding to withdraw the peoples hartes from readinge, saith, The Scriptures are darke, and dangerous, and no man hable to wade in them without a guide: S. Chrysostome contrarywise,Chrysost. ad Coloss. hom. 9. to encourage ye people to reade the Scriptures, saith: They be plaine, and easy, and that the ignorant and simple man, by praier vnto God, may atteine the knowledge of them without any Maister, or Teacher, by him selfe alone. For these be his woordes, euen as M. Harding hath alleged them:Chrysost. contra▪ Anomaeos. homi. 3. Profectò si orare cum diligentia insuescas, nihil est, quòd doctrinam conserui tui desideres, cùm ipse Deus sine vllo interprete, mentem tuam abundè luce afficiat. If thou vse to praie diligently, there is no cause, why thou shouldest defier the teaching of thy felow seruante. For God him selfe wil abundantly lighten thy minde without any interpreter. Chrysost. in [...]en. hom. 35. The like saieing he hath often otherwhere. Declaring ye storie of Queene Candaces Chamberlaine, he writeth thus: Fieri non potest, vt is, qui Diuinis Scripturis magno studio, feruenti (que) desiderio vacat, semper negligatur: Licet enim desit nobis hominis Magisterium, tamen ipse Dominus supernè intrans corda nostra, illustrat mentem, rationi iuba [...] suum infundit, de [...]egit occulta, doctor (que) fit eorum, quae ignoramus. It cannot be that any man with greate studie, and feruent desier readinge the Scriptures, should stil be leafte destitute. For although wee lacke the Instruction of man, yet wil God him selfe from aboue enter into our hartes, and lighten our minde, and caste a beame of light into our reason, and open thinges that be hidden, and become our teacher of suche thinges, as wee know not. Therefore this place of Chrysostome standeth M. Hardinge in smal stéede, onlesse it be by the countenance of an ancient Doctour, to make the simple beléeue, he hath saide somewhat: The reason, that he geathereth hereof, is this: The vnlearned man, be he neuer so simple, may reade the Scriptures in his owne Vulgare tongue, and vnderstande the same without a teacher: Ergo, The Common Seruice ought to be ministred vnto the Laye people in an vnknowen tongue.

M. Hardinge. The .31. Diuision.

I woulde not here, that any man shoulde lay to my charge the defence of ignorance, as though I enuied the people any godly knowledge. I wisshe them to haue al heauenly knowlege, and to be ignorant of nothinge necessary to their saluation. Yea, euen with my very harte I wisshe with Moses: Quis tribuat, vt omnis populus prophete [...], & det Dominus illis spiritum suum? Num. 11. O that al the people coulde prophecie, and were learned in Goddes holy woorde, and that our Lorde would geue them his spirite. But al the common people to vnderstande the Priest at the Seruice, I thinke, wise, and godly men, iudge it not a thinge so necessary, as for the whiche the auncient order of the Churche, with no litle offence, publike and vniuersal auctoritie not consulted, should be condemned. broaken, and quite abrogated, by priuate aduise of a fewe.

[Page] If defaulte vvere in this behalfe iustly founde,General Councels it is knowen, to whome the redresse perteineth. Concerning the state of Religion, in al ages the general Councel representinge the vniuersal Churche, for al soares hath ordeined holesome remedies. VVhere they be not hearde, of vvhom Christe saide, He that heareth you, heareth me, and he that dispiseth you, dispiseth me: it is to be feared, that concerning the Seruice, the nevv learned boldenesse is not so acceptable to God, as the olde simple humilitie. It vvere good, the people hauing humble, and reuerent hartes, vnderstoode the Seruice: I denie not.

The B. of Sarisburie.

M. Hardinge wissheth vnto the people Al maner of knovvlege, that is godly, and heauenly, and necessary for their Saluation. Onely his Latine Seruice he woulde in no wise haue them know. Whereby he seemeth priuily to graunt, that his Latine Seruice neither is godly, nor heauenly, nor necessary for the peoples Saluation.

He would, That al the people vvere learned in Gods holy vvoorde: And, notwithstanding he know, there is noman to instruct [...] them, yet may he not suffer them either to reade the Scriptures, or to vnderstande any parte of their Common Praiers. I trowe, he woulde haue them learne onely by Reuelation.

If any faulte vvere iustly founde (saith M. Hardinge) the redresse thereof belongeth to the General Councel. I graunt, the very name of a Councel is great, and weigheth much. But if there were none other possible way to séeke redresse, then moste miserable were the Church of God. If Christ, & his Apostles would haue waited for a General Councel, the Gospel had béene vnpreached, & the Churche vnplanted vntil this day. It vvere good (saith M. Harding) the people vnderstoode the Seruice: I denie not. Forgeat not this, good Reader: That the people vnderstoode their Seruice, M. Hardinge him selfe confesseth, it vvere good. And why so? Doubtlesse bicause he is forced to see, and saye, that it woulde redounde to the glorie of God, and to the greate comforte, and profite of the people. Therefore he saith, It vvere good. Whereof wée may wel geather this Argument of the contrary: Then, that the people in this brute sorte is keapte stil in ignorance, not vnderstanding any portion of their Common Seruice, by M. Hardinges owne confession, It is il. And is it not lawful to doo that is good, to redresse that is il, to séeke Goddes glorie, and the comforte of his 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:Cyprian. to. 2. at Neocesaria in Pontus: at Ancyra in Galatia:In 1. tomo Cōcil. at Gangra in Paphlagonia: and by other like, without any consent of a General Councel.In Concil. Aquilein. in Collatione cum Palladio. 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: Luc. 10. 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 ye worlde, euer decrée, that the people shoulde heare their [Page] 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,Cicero de legib. lib. 3. 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. IosueIosue Ca. 24. 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.Polydor. Childas. Theodoretus. Esai. 59. 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 continuan [...]e: They haue hearde the great complaintes of al Christian Kingdomes, and Countries, namely touchinge their Common Seruice. M. Hardinge him selfe conf [...]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.Matth. 8. 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.Contra Manichaeos epist. fundamenti. cap. 4. 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,Ad Euodiumepist. 102. Si propter eos solos Christus mortuus est, qui certa intelligent [...]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, 84The .84. vntruthe. For it is vvrittē, He that knovveth not, shal not be knovven. 1. Cor. 14. 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,Chrysostom. in 1. Onles the vnlearned vnderstande, what thou praiest, he is not edified, Corin. homi. 35. neither canne he geue consent vnto thy pr [...]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. Roman. 14. For at that terrible daie of the Lorde, we shal assuredly render accoumpte of our wilful Ignorance.2. Corinth. 5. Christe him selfe, vnto whome God hath geuen al iudgement,Matthae. 15. saithe, If the blinde leade the blinde, bothe shal fal into the [Page]pitte. Iohan. 3. 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:Sapient. 5. 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. ChrysostomeChrysostom. In Matthae. ho. 2. 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 diuinarū Scripturarum ad solos pu [...]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. In eadem Ho [...]ilia. He addeth further, Multò est grauius, atque deterius, superfluam esse putare Legem Dei, quàm 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, whether there be any suche Lawe, or no: for these woordes come euen from the perswasion of the Diuel.

Againe he saithe,In eadem. Haec Diabolicae inspirationis operatio est, non sinentis nos aspicere Thesaurum, ne diuitias acquiramus. Proptereà ille suade [...], nihil omninò esse commodi diuinas audire Leges, ne quando ex auditu sequi videat actionem. This is the workinge of the Diuels Inspiration. He woulde not suffer vs to see the Treasure, leaste we shoulde geate the riches. Therefore he counseleth vs, that it vtterly auaileth nothinge, to heare the Lawes of God: least that vpon the hearinge, he may see our dooinge followe. Here we sée, the doctrine of simple ignorance, whiche M. Hardinge so stifly mainteineth, is called by Chrysostome, The Diuels studie: The Diuels iudgement: the Diuels Inspiration. And where he saithe, God wil cal vs to no reckeninge of our knowlege, or lacke of knowlege, Chrysostome plainely auoutcheth the contrary by these woordes:Chrysost. ad Hebraeos hom. 17. Dices, non legi: Non est haec excusatio, sed crimen. Thou wilt say, I haue not readde the Scripture: This is no excuse, but a sinne.

Christian simplicitie is not wilful ignorance, that is to say, to beleeue euery fable that is tolde, and to examine, and know nothinge. As Christe saithe, Be ye Simple as Dooues: Matthae. 10. so he also saithe, Be ye Wise, as Serpentes. Take heede, ye be not deceiued. S. Paule saithe, Colossen. 2. He that knoweth not, shal not be knowen. Chrysostome hereof writeth thus, 1. Corinth. 14. Paulus ait, Verbum Christi inhabiter in vobis abundanter. Sed quid ad haec respondent fucis stultiores?Chrysostom. in Iohan. homi. 16. Benedicta omnis anima Simplex: Et, Qui simpliciter ambulat, in fiducia ambular. Hoc videlicet omnium malorum est causa, quòd non multi Scripturarum testimonia in opportunis rebus sciunt adducere. Non. n [...] eo loco Simplex pro stulto, aut pro eo, qui nihil nouit, intelligendus est: sed pro homine non malo, nec versuto. Nam si ita intelligeretur, superuacaneum fuisset dicere, Estote prudentes, sicut Serpentes. S. Paule saithe, Let the vvoorde of God dvvel in you abundantly. But what wil these fooles say hereto? O, say they, Blissed is the simple soule. And, He that vvalketh simply, vvalketh surely. This is the very cause of al mischiefe, that in cases of necessitie, there be not many hable to allege the Scriptures. For, a Simple man, in that place may not be taken for a foole, or a man, that knoweth nothinge: but for a man that meaneth no il, or vvoorketh no fraude. For if it were to be taken so: it had beene in vaine for Christ to saie, Be ye vvise as Serpentes. Therefore M. Hardinge in the defence of ignorance, thus assuringe the worlde, that God wil not be offended with wante of knowlege, deceiueth the people of God, and saithe not the trueth. The reason, that M. Hardinge hereof geathereth, standeth thus: ‘
The people, as S. Augustine saithe, cannot atteine profounde knowledge: and God beareth vvith their simpli [...]itie.
Ergo, they ought to haue their Seruice in a strange tongue.’

[Page]

M. Hardinge. The .33. Diuision.

Novve, though the people knovve not the Latine tonge, and albeit it vvere better they had the Seruice in their owne vulgare tonge, for the better vnderstandinge of it: yet as it is, for as much as 85The .85. vntruth. In the Romishe Seruice there are infinite vanities, bisides the Scriptures. it consisteth in manner altogeather of the Scriptures: that greate profite cometh bothe to the reader and to the hearer of it, Origen sheweth at large in the twentith homil [...]e vpon Iosue. Because it were ouer longe to bringe al that he saithe there to this purpose, the summe of the whole maye thus be abbridged. First, that the heauenly powers, and Angels of God, whiche be within vs, haue greate likinge in our vtterance of the woordes of the Scripture. Though we vnderstande not the 86The .86. vntrueth. For Origen speaketh of the ignorāce of the Allegorie, not of the vvoordes. woordes we vtter with our mouthe, yet those powers, saithe he, vnderstande them, and thereby be inuited, and that with delite to healpe vs. And speakinge of the powers that be within vs, to whome charge of our soules and bodies is committed, he saithe, that if the Scriptures be readde of vs, they haue pleasure therein, and be made the stronger towarde takinge heede to vs, yea, and that if we speake with tongues, and our spirite praie, and our sense be without fruite. And there he allegeth to that purpose the common place of S. Paule to the Corinthians, callinge it marueilous, and in maner a mysterie, shewinge how the spirite praieth, the sense beinge without fruite. After this, he declareth the euil powers and our ghostly ennemie the Diuel by our readinge, and hearinge of the Scriptures, to be driuen from vs. As by enchauntementes, saithe he, Snakes be staied from dooinge hurte with their venime, so if there be in vs any Serpent of contrary power, or if any Snake waite priuily to mischiefe vs: by vertue of the holy Scripture rehearsed, (so that for weerines thou tourne not away thy hearinge) he is put away. S. AugustineS. Augu [...] speaketh of vtteringe the psalmes in a knovven tongue. confirmeth the same doctrine,In prologo Psalmorum. where he saithe, Psalmus Daemones fugat, Angelos in adiutorium inuitat. The Psalme (readde deuoutely or hearde) putteth Deuilles to flight, and prouoketh Angels to healpe. At length Origen shewinge howe by meate, or drinke, we finde remedie for sore eyes, though we feele no benefite foorth with in eatinge, or drinkinge (he concludeth his special parte of comparison with these woordes): In this wise vve must beleeue also of the holy Scripture, that it is profitable, and doothe good to the soule, Etiamsi sensus noster ad praesens intelligentiam non capit, although presently our sense doo not atteine the meaninge or vnderstandinge: because our good povvers by these vvoordes be refresshed, and fedde: and the contrary, that is our aduersarie povvers, are vveakened, and put to flight. At length makinge obiection to him selfe on the behalfe of his hearers, as though they shoulde laie this doctrine to his charge for excuse of takinge further paines, in preachinge, and expoundinge the Scriptures to them: thereto he answeareth, and saithe. No, no, we haue not saide these to you for that cause, neither haue we vttered these thinges to you for excuse, but to shew you, In Scripturis sanctis esse vim quandam, quae legenti, etiam sine explanatione sufficiat: that in the holy Scriptures, there is a certaine power, or strengthe, whiche is sufficient for one that readeth it, yea without any expoundinge of it. This sufficiencie he referreth (I thinke) to the procuringe of the good powers to healpe vs, and to the driuinge away the malice of euil powers our ghostly enemies, that they hurte vs not.

The B. of Sarisburie.

It appeareth, M. HardingeM. Harding altereth his iudgemente. is not so certaine of his doctrine, but he may alter, and varie without discredite. He helde before for certaine, that the ignorant people vnderstandeth the Latine tongue, although not perfitely, or in exacte wise. Now he séemeth to be resolued otherwise, that they vnderstande it not at al. These contrary saieinges wil hardely stande togeather: onles he meane, the peoples vnderstandinge, and no vnderstandinge, is al one thinge.

Origen, as he is here alleged, saithe, that the very readinge, or hearinge of Goddes Woorde profiteth muche, and reioiceth the Angels bothe within, and about vs, although we vnderstande it not. For better vnderstandinge hereof, I must briefely note certaine particular opinions, that this godly Father had of Angels, and heauenly powers. And to leaue muche that might be saide,Origen in Iosue hom. 23. he helde thus: that Angels haue their offices allotted vnto them diuersely, some ouer trees, some ouer hearbes, some ouer other thinges: that some haue power to teache Grammar, some Logique, some Rhetorique, [Page] some other Sciences:Origen. [...]li. 3. Ca. 3. and that some others are appointed to guide, and garde vs in this life, and shal appeare before God, at the General Iudgement to yeelde accoumpte of our dooinges.Origen. in Numer. hom. 20. By these it may appeare, what Origen meaneth by the Angels, that, as he saithe, be about vs.

His saieinge is very comfortable vnto the simple minde, that deliteth in Gods Woorde, although oftentimes not vnderstandinge the déepe sense of it. Of readinge the Scriptures, his purpose was to speake,M. Hardinge vvreasteth Origen from his purpose. and not of hauinge the Seruice, or Praiers in a strange tongue. Wherefore M. Hardinge was the more to blame, thus to wreast his authour to a wronge purpose. Origen oftentimes exhorted the people to the readinge of the Scriptures. Upon Esaie the Prophete he writeth thus:Origen. in Esai. ho. 2. Vtinam omnes faceremus illud, quod scriptum est, scrutamini Scripturas. I woulde, we woulde al performe, that is written, Searche the Scriptures.

In this place vpon Iosue, Origen. in Iosue ho. 20. he layeth this obiection againste him selfe. It may be saide, The Scriptures be harde. He answeareth, Yet, that not withstandinge, if thou reade them, they shal doo thee good. For the Lorde Iesus Christe, if he finde vs occupied in the Scriptures, and exercised in the studie thereof, not onely vouchsafeth him selfe to be refreashed, and fedde in vs, but also seeinge suche a banket prepared, bringeth with him his Father vnto vs. In the ende he concludeth thus: Haec idcirco diximus, ne fastidium capiamus audientes Scripturas, etiamsi eas non intelligamus. These thinges haue I saide, that we lothe not to heare the Scriptures, although we vnderstande them not. And thus muche Origen spake, not of the Grammatical, or plaine vnderstandinge of the Scriptures, that riseth of the letter, but of the Allegorie, or profounde sense, whereunto the vnlearned can not wel atteine. For so he expoundeth his owne meaninge, writinge vpon the Gospel of S. Matthew. Origen. in Matth. tract. 26. Etiam illi saluantur, qui Literam Euangelij, hoc est, simplicem narrationem sequuntur. Sola enim narratio simplex sufficit simplicioribus ad salutem. Euen they be saued that followe the Letter, that is to say, The plaine storie of the Gospel. For onely the simple storie is sufficient vnto the saluation of the simple. So farre foorth may the vnlearned haue profite by readinge of the Scriptures, although he further vnderstande them not. So likewise saith S. Augustine: August. in Psalm. 119. Qui diligit Legem Dei, etiam, quod in ea non intelligit, honorar. Who so looueth the Lawe of God, honoureth in it euen that thinge, that he vnderstandeth not. Likewise he confesseth of him selfe, that at his first entrie into the Faithe of Christe, he receiued great profite by readinge the Epistle of S. Paule vnto the Romaines, August. Confess. li. 7. Ca. 12. although he were not then hable throughly to conceiue the meaninge of it: And further that by the Counsel of S. Ambrose he readde the Prophete Esaie: August Confess. li. 9. Ca. 5. And al though he fully vnderstoode him not, yet was he therby made the meeter to receiue the Grace of God. The like also writeth S. Hierome by waie of Prophecie, of the later daies before the comminge of Christe. In aduentu Messiae populus eleuabitur,Hieronym. in Nahum Ca. 3. & prophetabit, qui sub Magistris antè fuerat consopitus, & ibunt ad montes scripturarum: Ibi inuenient montes Mosen, & Iosue filium Naue, montes Prophe [...]as, montes Noui Testamenti, Apostolos, & Euangelistas: Et cùm ad tales montes confugerit, & in huiusmodi montium fuerit lectione versatus, si non inuenerit qui eum doceat, tamen illius studium comprobabitur, quòd confugerit ad Montes. At the comminge of Messias, the people shalbe lifted vp, and shal prophecie, that before laye asleepe vnder their Maisters: and they shal goe to the Mountaines of the Scriptures: and there shal they finde Mountaines, Moses, and Iosue the sonne of Naue, the Mountaines of the Prophetes, the Mountaines of the Newe Testament, the Apostles, and the Euangelistes. And when they shal flee to suche Mountaines, and shalbe occupied in the readinge thereof, if they finde not one to teache them, yet shal their endeuour, and good wil be allowed, for that they haue fledde vnto the Mountaines. This may the simple haue profite by the readinge of the Scriptures, albeit he fully vnderstande them not: thus be the Angels delited: thus is the Diuel molested and gréeued with the same: as Origen him selfe witnesseth by these woordes: Daemonibus super omnia est tormentorum genera, & super [Page] omnes poenas,Origen. in Numer. hom. 27. si quem videant Verbo Dei operam dare, scientiam Diuinae Legis, & Mysteria Scripturarum intentis studijs perquirentem. Vnto the Diuels it is a griefe aboue al kindes of torment, and aboue al paines, if they see any man labour the Woorde of God, seekinge with earnest minde the knowledge of Goddes Lawe, and the Mysteries of the Scriptures.

S. Augustine, as M. Hardinge allegeth him, saithe,August. in prologo in librum psalm. The Psalme chaseth away Diuels: But S. Augustine geueth not suche power vnto a Psalme pronounced onely with the lippes, in a strange vnknowen tongue: but vnto a Psalme vnderstanded, & beléeued, and pronounced from the harte. For, to saie, The Woorde of God onely bicause it is written, or spoaken, is auaileable of [...]without vnderstandinge, as M. Hardinge séemeth to say, is a superstitious, and a Iewishe kinde of folie.

Chrysostome sawe, & reproued the superstition therof in his time by these woordes:Chrysostom. in Matthae. in opere imperfecto hom. 43. Quidam Sacerdotes partem aliquam Euangelij alligant circa collum. Dic Sacerdos insipiens: Nonne quotidiè Euangelium in Ecclesia legitur, & auditur ab hominibus? Cui ergo in auribus posita Euangelia nihil prosunt, quomodo eum poterunt circa collum suspensa saluare? Vbi est virtus Euangelij? In figuris literarum, an in intellectu sensuum? Certaine Priestes there be, that binde a peece of the Gospel aboute their neckes. Tel me thou foolishe Priest: Is not the Gospel euery daie readde, and hearde of menne in the Churche? If the Gospel doo not profite a man beinge put in his eare, howe then can it profite him beinge tide at his necke? For wherein reasteth the power of the Gospel? In the forme of the letters, or in the vnderstandinge of the sense? So may we say vnto M. Hardinge: Wherein resteth the power of the Psalmes, wherwith the Diuel is vanquished? In the bare sounde of the woordes, or in the sense, and meaninge of the same? Certainely S. Augustine saithe,August. tracta. 80. in Iohan. Basil. in psalm. 29. The woorde of God woorketh in our hartes, nō quia dicitur, sed quia creditur: Not bicause it is spoken, but bicause it is beleeued. Likewise saithe S. Basile, Non qui ore profert verba Psalmi, Psallit Domino: sed quicunque de puro corde proferunt Psalmodiam. He singeth not vnto the Lorde, that vttereth the woordes of the Psalme: but they that from a pure harte pronounce the Psalmodie: Likewise Origen,Origen. in Matth. tract. 25. Fiduciam habet ad Deum, non propter Verba Orationis, vel Psalmi, quamuis videantur bene composita, & de Scripturis electa: sed quia altare cordis sui bene construxit. He that praieth, hath trust in God, not for the woordes of his prayer, or of the Psalme, although they seeme to be wel made, and chosen out of the Scriptures: but bicause he hath wel made vp the Aultare of his harte. This was Origens whole, and onely purpose. He exhorteth not the people to heare Seruice in a strange language. Neither is M. Harding hable to shew, that there was any such Seruice in the whole Churche of God, either then in Origens time, or within foure hundred yéeres after him. Onely he encouraged the people to reade the Scriptures, yea although they were not hable to reatche the bottome of them: as it plainely appeareth by his owne woordes folowinge: In Scripturis Sanctis est vis quaedam, quae legenti etiam sine explanatione sufficiat. In the holy Scriptures there is a certaine vertue sufficient for the Reader, yea although they be not expounded. And therefore he allegeth these woordes of S. Paule,1. Cor. 14. My sprite praieth, but my sense is vvithout fruite: not to warrant M. Hardinges strange order of praier, whiche neither S. Paule, nor Origen him selfe euer knewe, but onely to shewe, that as God of his mercie healpeth our weakenesse in praieinge, so likewise in readinge the Scriptures, he healpeth our weakenesse in vnderstandinge. S. Paule saithe,Roman. 8. Quid Oremus, quemadmodum oporteat, nescimus: sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. We know not what to praie, as it is meete for vs to praie: But the Sprite of God intreateth for vs with sighes, that cannot be expressed. Thus, saithe Origen, The Angels of God delite to see vs praieinge: thus they delite to see vs readinge. But if they delite onely to sée vs praie, or heare in a strange tongue, we know not what, as M. Hardinge woulde geather, then are they the Angels of Darkenesse, and not of God.

Out of this place of Origen M. Hardinge geathereth these reasons: The Angels [Page]are delited to heare vs reade, or praie, although we of our weakenes knowe not throughly, what we speake: Ergo, the people in Origens time had the Common Seruice in a strange tongue.

The errour or fraude hereof may the better appeare by that, I haue before declared. It is called Fallacia ab Amphibologia, that is, of the doubteful takinge of one woorde. For this woorde (Vnderstandinge) hath twoo significations. For we vnderstande the woordes, & we vnderstande the meaninge of the woordes. Origen saithe, the people vnderstoode not the meaninge of the Scriptures: Ergo, saithe M. Hardinge, they vnderstoode not the woordes of the Scriptures. Againe, Origen saithe: They had no ful, and perfite vnderstandinge: Ergo, saithe M. Hardinge, They had no vnderstandinge at al. And therein standeth the falseheade of his argument. And againe, The woordes that Origen writeth of Readinge the Scriptures, M. Hardinge applieth the same to the Common Seruice: and so violently, and perforce altereth, and depraueth Origens meaninge, and concludeth one thinge for an other. And thus this good Father is drawen in to prooue that thinge, that he neuer neither knewe, nor did, nor willed to be donne.

M. Hardinge. The .34. Diuision.

I trust wise, godly, and stedfast men, who be not caried about with euery winde of Doctrine, wil be moued more with the auctoritie of Origen, a man alwaies in the iudgement of al the Christen worlde accompted most excellently learned, then with the scorninge of Caluine, who speakinge of the auncient Latine Seruice vsed in Englande, and Fraunce saithe,In institutionib. Ad Ecclesiam ex sono non intellecto nullus penitus fructus redit: that of the sounde not vnderstanded, no fruite at al retourneth to the Churche: vsinge that woorde of despite, that might better be spoken by a Mynstrel, of his Pipe and Taburret, then by a Preacher, of the Diuine Seruice. Neither hereof with any milder Spirite speaketh his Disciple and Subminister Theodore Beza, the hote Minister of the deformed Churches of Fraunce.Confessionis Ca. 4. sectione. 16. Quaecunque preces ab aliquo cōcipiuntur eo idiomate, quod ipse nō intelligat, pro Dei ludibrio sunt habendae. What praiers so euer be made (saithe he) of any man in a tonge that he vnderstandeth not, they be to be taken for a mockerie of God. Who so euer here alloweth Caluine, and Beza, condemned of the Churche, must condemne Origen, for this pointe neuer reproued or toutched of any, that haue not spared him where so euer they coulde charge him with any errour. If al praiers made in an vnknowen tonge be a mockinge of God, as Beza saithe: then were the praiers vttered by miracle in the Primitiue Churche with tongues (which the vtterers them selues vnderstoode not after the minde of Chrysostome) a mockinge of God: For I see nothinge, whereby they are excluded from his 87The .87. vntrueth. This ge [...]eral saieinge of Chrysostome is vntruely reported. general saieinge, and vniuersal proposition. Verily, this teachinge of Beza is not sounde. I weene, if he were out of the protection of his deformed Churches, and conuented before a Catholike Bishop, to geue an accompte of this doctrine, he woulde steppe backe, and reuoke that rasshe saieinge againe. For els he shoulde seeme to graunte, that God gaue at the beginninge of the Churche, the gifte of tongues to be mockte withal: whiche were very absurde, and blasphemous. S. Paule wissheth that al the Corinthians spake with tongues, but rather that they Prophecied.

The B. of Sarisburie.

I maruel muche, what soundenesse of Doctrine M. Hardinge can meane, hauinge thus taken vpon him to be the proctour of ignorance: or how he can wel commende others for constancie, and stedfastnesse, findinge him selfe with so lighte windes so often remoued: or wherfore he should so highly commende that olde Father Origen, at whose handes he findeth so smal reliefe.

That he thus bitterly chargeth that godly learned Father Iohn Caluine, for saieinge thus, Of the vnknowen Seruice there redoundeth no manner profite vnto the Churche, Augustin. Confession. lib. 11. Ca. 3. it toutcheth many others moe, & not him onely. S. Augustine saithe thus: Si Moses mihi Haebraea voce loqueretur, frustrà pulsaret sensum meum, nec inde mentem meam quicquam tangeret. If Moses shoulde speake vnto me in the Hebrewe tongue (for [Page]that I vnderstande it not) he shoulde beate my senses in vaine, neither shoulde there any thinge thereof enter into my minde. S. Chrysostome saithe, Chrysostom. in 1. Cor. 14. homi. 35. Nisi dixero quod percipi facilè, clare (que), à vobis possit, sed linguarum munere praeditum me esse tantùm ostendam, nullum ex his, quae non intelligitis, fructum facientes abibitis, credo. Nam quae vtilitas esse ex voce non intellecta potest? Onlesse I speake that you maie plainely and clearely vnderstande, but onely shewe me selfe to haue the gifte of tongues, ye shal departe away hauinge no fruite of those thinges, No fruite. that ye vnderstande not. For, of a voice that ye know not, what profite canne ye haue? Againe he saithe, Et vos, nisi significantem sonum dederitis, verba vento, hoc est, nemini facietis. And you, onles ye vtter a sounde with vnderstandinge, ye shal speake to the winde, Speake to the winde. that is to say, ye shal speake to no Bodie. And to passe by al others, Nicolas Lyra saithe thus, Si tu Sacerdos benedixeris spiritu, id est,Nicol. Lyra in 1. ad Corin. 14. absque hoc, quod populus intelligat, quid proficit populus simplex, & non intelligens? If thou beinge the Prieste doo blisse with thy Sprite, that is to saie, if the people vnderstande thee not, No profite. what profite hath the simple people thereby, not vnderstandinge thee?

Therefore as M. Hardinge saithe, M. Caluine in this pointe was a scorner, so might he as wel haue saide, S. Augustine, S. Chrysostome, Nicolas Lyra, and others are al scorners.

If al praiers, saithe M. Hardinge, made in a strange tongue be a mockinge of God, as Beza saithe, then were the praiers vttered by Miracle in the primitiue Churche with tongue, whiche the vtterers them selues vnderstoode not, after the minde of Chrysostome, a mockinge of God. This exposition of Chrysostome is very strange, and agreeth with fewe others: and yet is the same here by M. Hardinge vntruely reported. For Chrysostome saithe not, that who so euer in the Primitiue Churche vttred the praiers with tongue, vnderstoode not him selfe, what he saide, but plaine the contrary. For thus he saithe, Chrysost. 1. Cor. 14. hom. 35. Linguis loquens se ipsum aedificat: quod quidem fieri non potest, nisi quae loquatur norit. He that speaketh with tongues profiteth him selfe: whiche cannot be, onles he vnderstande what he saieth. And he addeth further, Et hactenus quidem disputat de illis, qui ea, quae loquuntur, intelligunt. Hitherto S. Paule disputeth of them, that vnderstande, what they saye. Hereby it is plaine, that M. Hardinges general proposition, is not generally true. But others, Chrysostome saithe, there were, that abused the gifte of tongues, and knewe not them selues, what they saide. And whether this were a mockinge of God or no, let M. Hardinge iudge. Chrysostome saithe, Eadem homilia. It was a Confusion of the Churche, a bragginge, and ostentation of them selues: without consideration either of them selues, or of others: that suche a one was Simon Magus: that suche were the Iewes, that betraied them selues vnto the Diuel. And S. Augustine compareth them vnto Owselles, Pies, and Rauens, that crie, and chatter, they know not what.

Therefore I doubte not but M. Bezaes exposition wil stande, bothe before God, and also before any good Catholique Bishop.

M. Hardinge. The .35. Diuision.

If our newe Maisters condemne the Latine Seruice in the Latine Churche, for that the people vnderstande it not, thereof must it folowe, that the Englishe Seruice, so muche of it as consisteth of Dauides Psaelmes, whiche is the moste parte, be also condemned. The like may be saide of other Nations. For howe many shal we finde not of the people onely, but also of the beste learned men, that vnderstande the meaninge of them, in what tongue so euer they be set foorthe?Praefat. in Psalm. S. Hilarie compareth the Booke of Psalmes to a heape of keyes, that be to open the doores of euery house of a greate Citie, layed togeather. Amonge whome it is harde to finde whiche keye serueth whiche locke, and without the righte keye no doore can be opened. S. Augustine likeneth the people of Aphrica singinge the Psalmes, whiche they vnderstoode not, to Owselles, Popiniayes, Rauens, Pies, and suche other byrdes, whiche be taught to sounde they knowe not what, and yet they vnderstoode the tonge they sange them in. And therefore he exhorteth them to learne the meaninge of them at his preachinge, [Page] least they shoulde singe not with humane reason,The Latine Church. The Psalmes. (as it is before recited) but with voice onely as byrdes doo.

The B. of Sarisburie.

Al our mater is fully answeared, and confuted: For M. Harding hath called vs Newe Maisters: euen with the same authoritie, and spirite, that Haman saide vnto kinge Darius, [...]sther. 13. The Iewes troubled his countrie, and professed, and vsed a Nevve Lavve. Certainely, our Doctrine is Christes Doctrine, & hath the Testimonie, not onely of the Lawe, & the prophetes, but also of the auncient Councels, and Olde Fathers.

The greatest proufe for the Latine Seruice, that M. Hardinge can finde, standeth vpon the bare name of the Latine Churche. And yet in that whole Churche this day, there is not one nation, that either speaketh, or vnderstandeth the Latine Tongue. Let M. Hardinge onely leaue his portuise, and Latine Seruice: then hath he no further cause to bragge of his Latine Churche. For, as it now fareth, his Seruice taketh not name of his Churche, but his Churche of his Seruice. Uerily, as it is meete, the Seruice shoulde be in Latine in the Latine Churche: so is it meete, the Seruice should be in Englishe in the Englishe Churche.

We graunte, the Psalmes be harde, as it is alleged: for the déepe senses, and highe Mysteries, and secrete prophecies of Christ, and of his Churche therein conteined. Bisides that, M. Hardinge hath founde out a buntche of keies in S. Hilarie, wherewith to shutte out al the people. Not withstanding the right vse of keyes is rather to open, then to shutte. ChrysostomeChrysost. in opere imperfecto in Mattha [...]. Ca. 23. Tertull. contra Marcionem li. 4. Mattha [...]. 23. saithe, Clauis est Verbum scientiae Scripturarum, per quam aperitur hominibus ianua Veritatis. The keie is the woorde of knowledge of the Scriptures, by the whiche the gate of the Trueth is opened vnto men. And Tertullian likewise saithe, Clauis est interpretatio Legis, The keye is the exposition of the Lawe. And therefore Christe saithe, Woe be vnto you ye Scribes and Pharisees, that shutte vp the Kingedome of God before menne: for ye enter not your selues, neither suffer others, that would enter. And thus they doo, saith Tertullian, Docentes po [...]iùs praecepta, & doctrinas hominum, Teachinge rather the Commaundementes, and Doctrines of menne. But if there be so many keyes bounde togeather, what if M. Hardinge haue missed in his choise, and haue taken one keye for an other?

His reason standeth thus, The simple people vnderstandeth not the deepe meaninge of the Psalmes: Ergo, they vnderstande nothinge in the Psalmes. By this keye M. Hardinge may happen to shutte out him selfe. This is a false kinde of reasoninge, whiche in the Schooles is called A secundum quid, ad simpliciter. For albeit the people vnderstande not al the highe Mysteries of the Scriptures, yet it foloweth not, that therfore they vnderstande nothinge in the Scriptures. For in the Scriptures there is bothe Stronge meate for Menne, and also Milke for Children: And in the same, saithe S. Gregorie,Gregorius in Epistola ad Leandrum. the Elephant maye swimme, and the Lambe may wade a foote.

And if the Psalmes be harde in the Uulgare Tongue, be they therefore easie in the Latine Tongue? Or if the Psalmes be darke, muste the people therefore haue their Seruice in Latine?

Uerily it appeareth bothe by Dauid him selfe, & also by sundrie Olde Fathers, that the simplest of al the people were hable to vnderstande the Psalmes. Dauid exhorteth Younge Menne, Psalm. 138. and Maydes, Olde menne, and Children, to prayse the name of the Lorde: Matthae. 21. Children were hable to receiue Christ with Psalmes, & to singe alowde, Blissed is he, that commeth in the name of the Lorde, and applied the same aptely vnto Christ.Hieronymus ad Marcellam. S. Hierome saithe, The poore husbandeman songue the Psalmes at his Ploughe: S. Basile exhorteth the artificer to singe Psalmes in his shoppe. Appollinaris turned ye Psalmes into Greeke verses,Basi. in psalmos. that Children mighte learne them in the Schooles. S. ChrysostomeChrysost. ad C [...] loss homi. 9. saithe vnto the Father, Teache thy Childe to singe the Psalmes. [Page] S. Augustine saithe, Psalmes The Psalm [...]s. were purposely made, that younge Men, and Children might learne to singe them. Prolog. in Psalmos. Protogenes in the steede of Poetes fables, & other like thinges, gaue Dauides Psalmes to Children to expounde. And that euery of these vnderstoode, what they songue,Theodoret. li. 4. Ca. 19. it maie appeare by these woordes of S. Augustine, Simul & cantare videmur, & quod ad animae vtilitatem pertinet, docemur. Bothe we seeme to singe, In prologo in Psalmos. and also with al are taught that thinge, that is profitable for our soule. Therefore if any in Aphrica songue, they knewe not what, S. Augustine compareth them to Rauens, or Popiniayes. But wil M. Hardinge thereof conclude thus, They that knowe not what they singe, singe like Rauens, or Popiniayes, Ergo, the people ought to haue their Seruice in a strange tongue?

M. Hardinge. The .36. Diuision.

The reast of the Scriptures, whereof the Seruice consisteth, is, though not altogeather so obscure as the Psalmes, yet verily darker, and harder, then that the common peoples grosse and simple wittes, may pearce the vnderstandinge of it, by hearinge the same pronounced of the minister in their Mother tongue. And by this reason, we shoulde haue no Seruice at al gathered out of the Scriptures, for defaulte of vnderstandinge.

The B. of Sarisburie.

The people, saithe M. Hardinge, is grosse, and simple, and cannot vnderstande the Scriptures, by hearinge the same in their Mother Tongue: Ergo, they must heare it pronounced in the Latine Tongue: I trowe, that they may the better vnderstande it. This séemeth to be a very simple argument: & a grosse vngentle opinion of the Simplicitie of the people. God is not partial,Iames. 4. neither hideth his trueth from ye Simple, bicause he is Simple: but from the proude,Psalm. 34. and reprobate, bicause he is wilful: and specially chooseth the Simple of the worlde,1. Corinth. 1. to confounde the wise. The simplest and grossest of al them, that M. Hardinge meaneth,Iohn. 10. is hable to heare the voice of the Shéephearde, and to folowe him: but the stranger, of whom he hath béene deceiued by double doctrine, he doubteth him, and refuseth him, and wil not folowe.

M. Hardinge. The .37. Diuision.

And where as, of the Seruice in the Vulgare tongue, the people wil frame lewde, and peruerse meaninges of their owne lewde senses: so of the Latine Seruice, they wil make no constructions either of false doctrine, or of euil life. And as 88The .88. vntrueth. For the vulgare Seruice in [...]reaseth deuotiō, as by sundrie Authorities it shal appeare. the vulgare Seruice pulleth their mindes from Priuate Deuotion to heare, and not to praye, to little benefite of knowledge, for the obscuritie of it: so the Latine geuinge them no suche motion, they occupie them selues, whiles the prieste prayeth for al, and in the person of al, in their Priuate praiers, al, for al, and euery one for him selfe.

The B. of Sarisburie.

He, that vnderstandeth what he heareth readde, Saithe M. Hardinge, hath his minde wandringe, and is drawen abroade with vaine imaginations. But who so vnderstandeth not one woorde at al, neither what he heareth, nor what he speaketh him selfe, hath his minde cloasely fixed vpon that he speaketh. Thus M. Hardinge, as he hath made a new Diuinitie, so is he also bolde to make a newe Philosophie. For naturally, the minde vnderstanding what it heareth, or readeth, and beinge attentiue vnto the same, hath lesse cause to wander, and straie abroade. S. Basile saithe, Basil. in Psal [...] 28. Lingua psallat▪ Mens autem scrutetur sensum eorum quae dicis: vt psallas spiritu, & psallas etiam mente. Let thy tongue singe: and let thy minde searche out the meaninge of that, thou speakest: that thou maiste singe with thy spirite, and singe also with thy minde.

But, for as muche as M. Hardinge saithe, the vnderstandinge of the Prieste, is a hinderance vnto Priuate Deuotion, in fauour whereof he vtterly defaceth the publique praiers, it shal behooue vs to consider, what the olde Fathers haue [Page] thought in that behalfe.Praiers Commō and priuate. Chrysostome thereof writeth thus: Non aequè exoras, cùm solus Dominum obsecras, a [...]que cum fratribus tuis. Est enim in hoc plus aliquid, videlicet, concordia, conspiratio, copula amoris, & charitatis, & sacerdotum clamores. Praesunt enim ob eam rem Sacerdotes, vt populi orationes, quae infirmiores per se sunt, validiores illas complexae simul in coelum euehantur. Chrysost. de incomprehensibili Dei natura homi. 3. Thou doest not so soone obteine thy desire, when thou prayest alone vnto the Lorde, as when thou praiest with thy brethren. For herein there is somewhat more, the concorde, the consente, the ioyninge of loue and charitie, and the crie of the Priestes. For to that ende the priestes are made ouerseers, that they beinge the stronger sorte, maie take with them the weaker praiers of the people, and carrie them vp into Heauen. Chrysost. in 2. ad Thessal. hom. 4. Likewise againe he saithe, Quod quis apud se ipsum precatus accipere non poterit, hoc cum multitudine preca [...]us accipiet. Quare? Quia etiamsi non propria virtus, tamen concordia multum potest. The thinge, that a man can not obteine praieinge by him selfe alone, praieinge togeather with the multitude he shal obteine. And why so? For although not his owne woorthinesse, yet the Concorde, and Vnitie preuaileth muche. Thus then stoode the order of Christes Churche: The whole multitude gaue eare vnto the Prieste, and at the ende of his praier lifted vp their voices vnto heauen al togeather, and saide, Amen: whiche voice oftentimes was so greate, that, as it is afore saide, S. Hierome likeneth it vnto a thunder clappe: S. Basile vnto the roaringe of the sea. At that time, M. Hardinges Priuate Deuotion, as it is nowe vsed in his Churche, woulde haue beene called Priuate Superstition. And where as he thus strangely saithe, Deuotion is hindred by vnderstandinge, his owne Doctour Nicolas Lyra saithe otherwise, and condemneth him.Lyra in. 1. Corin. Ca. 14. Si populus intelligat orationem sacerdotis, melius reducitur in Deum, & deuotius responder, Amen: If the people vnderstande the praier of the Prieste, they are the better reduced vnto God, and with more deuotion they answeare, In Nouellis, De Ecclesiasticis diuersis capitulis. [...]. Amen. The Emperour Iustinian, where he commaundeth al Bishoppes, and Priestes, to minister the Seruice with a lowdo voice, geueth this reason withal, Vt mentes audientium ad maiorem animi compunctionem, & ad reddendam Domino gloriam excitentur. That the mindes of the hearers, maie be stirred vp to more deuotion, and to render praise vnto the Lorde. And S. Basile saithe,Basili. ad Clericos Naeocaesar. Tanquam ab vno ore, & vno corde Confessionis Psalmum offerunt Domino: & verba poenitentiae eorum quisque propriè ascribit sibi. As it were from one mouthe, and from one harte, they offer vp vnto the Lorde the Psalme of Confession: and the woordes of repentance euery of them applieth particularly vnto him selfe. So likewise it is written in the ProloguePrologus in Augustin. super Psalmos. before S. Augustine vpon the Psalmes. Quomodo debi [...]è potest Deo psallere, qui ignorat quid psallat? Howe canne he singe dewly (or deuoutely) vnto God, that knoweth not, what he singeth? It is thought by these, not withstandinge M. Hardinges contrary, and Priuate iudgement, that the vnderstandinge of the Publique Seruice is no hinderance vnto deuotion: and their authoritie in this case maie serue, onlesse M. Hardinge wil condemne them altogeather, as he doothe others, for Newe Maisters.

M. Hardinge. The .38. Diuision.

89.The .89. vntrueth. For the Seruice in the vulgar [...] Tongue neuer vvas cause of Schisme, or Heresie. The Nations that haue euer had their Seruice in the Vulgare Tongue, the people thereof haue continewed in Schismes, errours, and certaine Iudaical obseruances, so, as they haue not beene rekened in the number of the Catholike Churche: As the Christians of Moschouia, of Armenia, of Prester Iohn his lande in Ethiopia.In epistola ad Graecos. Bessarion askinge by waie of a question of the Greekes his countrie men, what Churche that is, againste the whiche Hel gates shal neuer preuaile: answeareth him selfe and saithe: Aut Latina, aut Graeca est Ecclesia: tertia enim dari non potest. Siquidem aliae omnes haeresibus sunt plenae, quas sancti Patres, & Generales Synodi condemnarunt. Either it is the Latine, or the Greeke Churche: for there is no thirde that can be graunted. For al other Churches be ful of Heresies, whiche the holy Fathers, and General Councels haue condemned. [Page] Wherefore of these Churches no example ought to be taken for Seruice in the Vulgare Tongue: as neither of the Churches of Russia, and Morauia, and certaine other, to whome aboue sixe hundred yeeres paste, it was graunted to haue the Masse in the Sclauons Tongue, throughe special licence thereto obteined of the see Apostolike, by Cyrillus and Methodius that firste conuerted them to the Faithe. VVhiche manner of Seruice, so many of them as be Catholike, for good causes haue leafte, and vsed the Latine, as other Latine Churches doo. Concerninge the reaste yet keepinge their Sclauone tongue, biside other errours and defaultes, for whiche they are not herein to be esteemed woorthy to be folowed, we maye saie of them, the woordes of Gregorie Nazianzene. Priuilelegia paucorum, non faciunt legem communem: The Priuileges of a fewe, make not a thinge lawful in common.

The B. of Sarisburie.

This argument seemeth to holde thus: Seruice in the Vulgare Tongue, is cause of Schismes, and errours: Ergo, within sixe hundred yeeres after Christe, it was ministred in some place in a tongue vnknowen vnto the people. The force of this Conclusion is euident: A very childe may soone see through it. If the Antecedent were true, then should the Iewes, the Greekes, and the Latines, whiche euermore had their Seruice in the Uulgare Tongue, for that cause haue béene ful of Schismes, and errours. S. Augustine, S. Hierome, & other Fathers say, that pride, and wilfulnes of minde: Tertullian saithe,Tertull. contra Hermogenem. that Knowledge of Philosophie, and affiance of learninge, hath caused diuision and heresies in the Churche, and therefore calleth the Philosophers the Patriarkes of Heretiques.Concil. Toletan. 4. Ca. 24. The Bishoppes in the Councel of Toledo saie thus: Ignorantia est ma [...]er omnium errorum. Ignorance is the Mother of al errour. But that the vnderstandinge of the Common Seruice was euer thought the cause of Schisme, or errour in the Churche, I thinke it was neuer either written, or spoken by any olde Doctour,Epiphan. De Haeresibus. either Gréeke, or Latine: or Iewe, or Gentile. Epiphanius reckeneth vp foure scoare sundrie Heresies, that had beene before his time: S. AugustineAugustin. ad Quoduult deū. reckeneth foure scoare and niene. Yet doo they not say, that any one of al those Heresies, euer sprange of vnderstandinge the Common Seruice. No man woulde saie thus, but M. Hardinge: neither wil M. Hardinge thus say, when, faction, and contention laide aparte, he shal either saie that he knoweth: or haue regarde to that he saithe.

Touchinge the Christians, whiche be in infinite numbers in Moschouia, Armenia, Ethiopia, and els where, whome vpon very shorte aduise, he hath condemned altogeather for Schismatiques, if he woulde haue credite geuen vnto his tale, it woulde haue behooued him, bothe to haue declared their particular errours, and Heresies, and also substantially to haue prooued, that their vulgare Seruice gaue occasion vnto the same.

The Christians of Russia, and Morauia, saithe M. Hardinge, afterwarde vpon good causes receiued the Latine Seruice. How be it, of al these good causes he vttereth none. But after Cyrillus, and Methodius, by longe preachinge, and greate paines had conuerted them to the Faithe of Christe, and for the better continuance of that they had begonne, were desirous, that the people so conuerted mighte haue their Common Seruice in their mother tongue, and the mater stoode in suspence at Rome, in the Consistorie before the Bishop there, and his Cardinalles, a voice was hearde by an Angel from Heauen,Aeneas Syluiu [...] historiae Bohaemicae Ca. 13. Omnis Spiritus laudet Dominum: & omnis lingua confiteatur ei: Let euery spirite prayse the Lorde: and let euery tongue make confession vnto him. By this storie it appeareth, the Angel of God from heauen was authour, that these Nations shoulde haue their Seruice in their Common Tongue.

Nowe, if M. Hardinge be able to shewe, that either Euangeliste, or Angel, or voice from heauen, euer willed them to leaue their owne natural speache, and to vse the Latine, then may he say, they had good causes so to doo. Bessarions [Page] authoritie in this case cannot seeme great: bothe for other sundrie causes, whiche I leaue, and also for that he liued at the least, fouretiene hundred yéeres after Christ, and beinge out of his owne countrie, and created Cardinal, and Bishop of Tusculum, he manifestly flattered the Bishop of Rome.

M. Hardinge. The .39. Diuision.

Wherefore to conclude, seeing 90The .90. vntrueth. The cōtrary is sufficiently prooued in the .15. Diuision of this Article. in sixe hundred yeeres after Christ, the Seruice of the Churche was not in any other, then in the Greeke, and Latine tongue, for that any man is hable to shewe by good proufe, and the same not vnderstanded of al people: seeinge the auctorities by M. Iuel alleged, importe no necessary argument, nor directe commaundement of the Vulgare Tongue, but onely of plaine and open pronouncinge, and that where the tongue of the Seruice was vnderstanded: seeinge the Churche of the Englishe Nation had their Seruice in the Latine tongue to them vnknowen, wel neare a thousande yeeres pas [...]e: seeinge the place of S. Paule to the Corinthians, either perteineth not to this purpose, or, if it be so graunted, for the diuersitie of states of that, and of this our time, it permit [...]eth a diuersitie of obseruation in this behalfe,A heape of vntruethes layde togeather. though some likenesse and resemblance yet reserued: seeinge great profite commeth to the faithful people hauinge it so as they vnderstande it not: Finally, seeinge the examples rehearsed herein to be folowed, be of smal auctoritie, in respecte either of antiquitie, or of true Religion: As the bolde assertion of M. Iuel is plainely disproued, so the olde order of the Latine Seruice in the latine Churche, whereof Englande is a Prouince, is not rashly to be condemned: specially whereas 91The .91. vntrueth, For the firste preachers of the faith in this [...] lande vvere Greekes, and Hebrevves, and not Latines. beinge first committed to the Churches by the Apostles of our Countrie, and the firste Preachers of the Faithe here, it hath beene auctorised by continuance almost of a thousande yeeres without control, or gaine saieinge, to the glorie of God, the wealthe of the people, and the procuringe of healpe from heauen alwaies to this lande.

And to adde hereunto this muche laste of al, though it might be graunted, that it were good, the Seruice were in the Vulgare tongue, as in Englishe for our countrie of Englande: Yet doubteles good men, and zelous keepers of the Catholike faithe, wil neuer allowe the Seruice deuised in Kinge Edwardes time, nowe restored againe, not so muche for the tongue it is in, as for the order it selfe, and disposition of it, lackinge some thinges necessarie, and hauing some other thinges 92The .92. vntrueth, ioined vvith a sclaunder. Our Seruice cōteineth nothing contrary to the faithe. repugnant to the Faithe, and custome of the Catholike Churche.

The B. of Sarisburie.

Here M. Hardinge, it appeareth, ye beginne to mislike your owne dealinge, that after so many woordes, and so greate a countenaunce of learninge, ye shoulde be founde so nakedly, and so vnsensibly to deceiue the people. And therefore hauinge no manner Authoritie of auncient Councel, or Doctour to allege againste the Englishe tongue in the Churche of Englande, yet leaste in the ende, hauinge saide so muche, ye shoulde seeme to saie nothinge, ye beginne to finde faulte with the order of our Seruice, and without any manner of proufe ye say, there are many thinges therein conteined, contrary to the Catholique Faithe: and so contrary to your owne knowlege, ye mainteine one vntrueth by an other.

You knowe, that we serue God accordinge to his holy woorde, and the order of his Primitiue Churche.Tertull. in Apologetico. For (As Tertullian saithe, the Christian people did in his time) Coimus ad diuinarum Scripturarum commemorationem, si quid praesentium temporum qualitas aut praemonere cogit, aut recognoscere. Certè fidem sanctis vo [...]bus pascimus, spem erigimus, fiduciam figimus. Wee meete togeather to heare the rehearshal of the holy Scriptures, if the state of the present time doo force vs either to forewarne any thinge, or els to cal any thinge to remēbrance. Verily we feede our Faithe with those holy woordes, we confirme our hope, we assure our trust. Wée minister the holy Sacramentes in pure, and reuerent sorte: we Baptize in the name of God the Father, the Sonne, & the Holie Ghost: we receiue the Sacrament of Christes Bodie and Bloude from the Holy Table: we make our humble Confession, and fal to the grounde, and praie [Page] al togeather, with one harte, and one voice, in sprite, and trueth: and specially wée pray for you, and for suche others, that ye may consider from whence ye are fallen, and repent your selues, and returne to God: wée Excommunicate open offenders: wée receiue againe them that shew them selues penitent: wée instructe our youthe in the Faithe of Christe: wée make collections, and prouide charitably for the poore. Of al these thinges, what one thinge is contrary to the Catholique faithe?Sapien. 1. O M. Hardinge, it is written, The mouthe that lieth, destroieth the soule: Mathaei. 12. And Christe saithe, The Blasphemie against the holy Ghost, shal neuer be forgeuen, neither in this life, nor in the life to come.

Now, good Christian Reader, for the better contenting of thy minde, I beséeche thée to looke backe, and to consider the whole substance of al, that M. Hardinge hath laide in for proufe of this Article, what weight it beareth, and how wel it serueth to his purpose. He hath intreated largely of singinge in the Quier, at what time, and where it first beganne: and likewise hath prooued by a greate longe discourse of situation of countries, and diuersitie of tongues, that neither al the east parte of the worlde vnderstoode the Gréeke, nor al the people of Aphrica, Mauritania, Spaine, and Fraunce vnderstoode the Latine: whiche labour in this case was nothinge needeful. But that al the Nations of the East parte had their Seruice in the Greeke tongue, and that al the people of Aphrica, Mauritania, Spaine, and Fraunce had their Seruice in the Latine tongue, whiche thinge onely stoode in Question, and therefore was onely to be prooued, he hath hitherto vtterly leaft vnprooued. Touchinge the Publique Seruice within this Ilelande, the storie of Augustine of Rome, and Edda, and Putta, and other Poetes, and singinge men, as I haue shewed, standeth him in smal stéede. Contrary to his owne knowlege he saith, that the fouretéenth Chapter of S. Paule to the Corinthians cannot necessarily be applied to this purpose: And further he saith, that euen from the Apostles time, the Priest euermore made his Praiers in the Quier, farre of from the hearinge of the people: That the ignorant people vnderstandeth the Latine Tongue, although not in most exacte wise, or perfitely: That they are now better instructed in the Articles of the Faith, then they were in the time of the Apostles: That it is sufficient for them now to be taught by Gestures, and Ceremonies: and that they haue greate profit by hearinge their Seruice, although they know not what they heare. Againe he saith, that the Gréeke, and Latine be learned tongues, and therefore al the Seruice of the Churche throughout the whole worlde, ought to be ministred in one of them: That al the Psalmes, and al other Scriptures are harde, and farre passe the capacitie of the people: That vnderstandinge of the mater causeth the minde to wander: and to be shorte, that praier in the Common tongue, that euermore bredde Schismes, and Diuisions in the Churche.

He hath openly falsified Strabo, Iustinian, Origen, Chrysostome, and others, and hath forced them to say the thinge, they neuer meante.

This is the whole Summarie of al that he had to say. Hereof he woulde séeme to conclude, that within the first sixe hundred yeeres after Christe, the Common Seruice was ministred openly in a tongue vnknowen vnto the people: Albeit he hath hitherto alleged neitheir Scripture, nor Councel, nor Decrée, nor Doctour, nor Example, or Practise of the Primitiue Churche to prooue the same.

Of the other side,Iustinian. Lyra. & Thom. it is sufficiently prooued of our parte, that the fouretienth Chapter to the Corinthians must of necessitie belonge to the vse of Common praiers: and that in the Primitiue Churche, the Seruice was euery 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, [Page] Sozomenus, S. Ambrose, and S. Hierome, that the Syrians had their Seruice in the Syrian tongue: by S. Ba [...]le, that the Egyptians had their Seruice in the Egyptian tongue: The Lybians, the Th [...]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, H [...]eronym ad Marcellam. 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,Vniuersal Bishop. OF THE SVPREMACIE.

[Page]

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 93The .93. Vntruthe, for there vvas no suche povver confessed. Not one at al. 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, Extra. De elect. & Electi ptāte. Solitae. 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 submitt [...] it selfe without contradiction:De Maiorit. & obedien. Vnam Sanctam. 9. Quaest. 3. Nemo. 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. GregorieGregor. in Caten. in Matthae. Ca. 16. saith, Aduersus quem portae praeualent Inferorum, ille né (que) petra dicendus est, supra quam Christus aedificat E [...]clesiam, né (que) 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, Gregor. li. 4. [...]pist. 34. vel vocari de [...]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 [...]orerenner of Antichriste.

M. Hardinge. The .2. Diuision.

Now concerninge the chiefe pointe of this Article, whiche is the Primacie of the Pope Peters [Page] successour,De Iure diuino. First, it hath beene set vp and ordeined by God,A heape [...]vntruethe [...]. 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,Zosimus in Concil. Aphricano. 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,Meltiades in epist. ad [...]pis. Hispani [...]e. 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,Iohn. 17. and haue forced the same to serue their purpose. Christe saithe,Matth. 28. Al power is geuen to me: Hereof Stephanus the Bishop of Patraca concludeth thus:In Concil. Lateran. sub Leone. Ergo in Papa est omnis potestas supra omnes potestates tam Coeli, quàm 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:Reginal. Polus aduersus H. 8. Regem Angliae. De Maiori. & obedien. Vnam Sanctam. 1. Corinth. 2. 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,De Maior. &c. Vt suprà.subesse Romano Pontifici. Wee declare, say, determine, and pronounce, that vndoubtedly it standeth vpon the necessitie of Saluation, for euery mortal creature,Glosa ibidem.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 [...]ese claimes be good, it is no harde mater to holde by Scriptures.

But,Math. 16. for as muche as they seeme to make greatest accompte of these woordes of Christe,Marke. 8. Thou art Peter, and vpon this rocke I vvil builde my Churche, Therefore for answeare herevnto,Luke. 9. vnderstande thou good Christian Reader, that the Olde Catholique Fathers,1. Corinth. 10. haue written & pronounced, not any Mortal man as Peter was,Gregor. Nyssen. in Testimonijs delectis exveteri testam. 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 fo [...]lix fidei Petra,Hilar. de Trini. [...]i. 2.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,Hilar. de Trini. li. 6.is the buildinge of the Churche. So Cyrillus, Petra nihil aliud est, quàm firma, & inconcussa Discipuli Fides. The Rocke is nothinge els, but the stronge,Cyril. de Trini. li. 4.and assured Faithe of the Disciple. So likewise Chrysostome, Super hanc Petrā,[Page]id e [...]t, In hac Fide, & Confessione aedificabo Ecclesiam meā. Vpon this Rocke, that is to say,Chrysostom. in Matthae. hom. 55. De Verbis Domini secundum Matthae. Serm. 13 Origen. in Matthae. tracta. 1.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 [...]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, quicun (que) est Discipulus Christi: Et super talem petrā construitur omnis Ecclesiastica Doctrina. Quod si super vnū illum Petrum tantùm existimas aedificari totā Ecclesiā ▪ quid dicturus es de Iohanne Filio Tonitrui, & Apostolorum vnoquo (que)? Num audebimus dicere, quòd aduersus Petrum vnum non praeualiturae sint portae Inferorum? An soli Petro dan [...]ur a Christo Claues Regni Co [...]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,Marc. 3▪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,Hieronym. in Matthae. Ca. 16▪ li. 3. 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, quàm 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 shalbe 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,Trippe. 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▪ 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.

[Page]

The B. of Sarisburie.Epistles Decretal.

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,In admonitione ad lectorē, ante Decret. Liberij. Dist. 20. Decretales. and expresseth the same by these woordes, Exemplarium intolerabilis nimia (que) differentia, & deprauatio.

Againe, Gratian him selfe vpon good aduise is driuen to say, that al suche Epis [...]les ought to haue place, rather in debatinge of mater of Iustice in the Consistorie, then in determininge, and weighing the truthe of the Scriptures.

Bisides this, neither S. Hierome, nor Gennadius, nor Damasus, nor any other olde Father, euer alleged these Epistles, or made any accompte of them: nor the Bishops of Rome them selues, no not when suche euidence might haue stande them in best steede, namely in their ambitious contention for the Superioritie ouer the Bishops of Aphrica.

The contentes of them are such, as a very childe of any iudgement, may soone be hable to discrie them.

Clemens informeth S. Iames of the order,Clemen [...]pis. 1. and manner of S. Peters death: yet it is certaine,Hieronym. de Ecclesiast. Scriptoribus. and Clement vndoubtedly knew it, that Iames was putte to death seuen yeeres b [...]ore S. Peter.

Antherus maketh mention of Eusebius Bishop of Alexandria,Anther. Epis. 1. and of Felix Bishop of Ephesus: yet was neither Eusebius, nor Felix, neither Bishoppe, nor borne al the time, that Antherus liued.

Marcellinus saith,Macellin. Epis. 2. ad Oriental. The Emperour might not attempte to presume any thinge against the Gospel: Yet was there then no Emperour aliue, that vnderstoode Christe, or knew the Gospel.

Marcellus writeth to the Emperour Maxentius,Marcell. Epis. 2. and chargeth him straitely with the authoritie of Clement: yet was Maxentius an Infidel, a cruel Tyran, and a persequutor of the Churche: and neither knew, nor cared for the name of Clement.

Zephyrinus saithe,Zephyrin. epis. 1. Christe commaunded his Apostles to appointe the threescore and twelue Disciples: Luc. Ca. 10. Yet S. Luke saith, Christe him selfe appointed them.

S. Luke saithe,Luc. 3. Iohn the Baptist gaue this counsel to the Souldiers, Be ye contented with your wages &c. Meltiad. Epist. 1. Yet Meltiades quite altereth the whole storie, and nameth Christe in steede of Iohn.

It woulde be tedious, and needlesse, to open al: these few notes may suffice for a taste.

Now touchinge this Anacletus,Anaclet. epist. 1. whom M. Harding hath fournished with his titles, as though it were the very true Anacletus in déede, First he saith, Clemens was his predecessour:Irenaeus li. 3. ca. 3. Contrary wise, Irenaeus that liued immediatly afterwarde, and Eusebius saie, Anacletus was predecessour vnto Clement. Whereby it may appeare, that Anacletus wrote this Epistle, after that he him selfe was deade.

He maketh mention of S. Peters Churche: yet was there no churche built in the name of Peter,Dist. 93. Iuxta Sanctorum. within thrée hundred yeeres after Anacletus.

Againe,Anacleti Epis. 3. he allegeth the Decrées and Canons of the olde Fathers: His woordes be these, Haec ab antiquis Apostolis, & patribus accepimus: These thinges haue we rece [...]ued of the Olde Apostles, and auncient Fathers, as if the Apostles had béene longe before him: notwithstanding S. Iohn the Apostle was yet aliue, and Anacletus him selfe was one of the oldest Fathers.

[Page]Although by that, I haue thus shortly touched, the likelyhoode hereof may soone appeare, yet I beseeche thee, good Christian Reader, consider also these, and other like phrases, and manners of speache, whiche in these Epistles are very familiar, and may easily be founde. Persequutiones patiēter portare: pe [...]o vt pro me orare debeas: Episcopi obediendi sunt, non insidiandi: Ab illis omnes Christiani se cauere debent. Here is not so muche, as the very congruitie, and natural sounde of the Latine Tongue. And shal wee thinke, that for the space of three hundred yeeres, and more, there was not one▪ Bishop in Rome, that coulde speake true Latine? And specially then, when al the whole people there, bothe wemen, and children were hable to speake it naturally without a teacher?Extra. De res [...]riptis. Ad audientiam. Uerily, the Pope him selfe saith, Falsa Latinitas vitiat rescriptum Papae. False Latine putteth the Popes owne write out of credite.

As for the substance and contentes of these Epistles, they touche nothing, neither of the state of the Churche in that time, nor of Doctrine, nor of Persequution, nor of Heresie, nor of the office of the Ministers, nor of any other thinge, either agreable vnto that age, or in any wise greatly worthy to be considered.

Al their drifte is, by salsi [...]ieinge of the Scriptures, & by al other meanes, onely to stablishe the state,Anacle [...]i. epist. 1. and Kingdome of the See of Rome. Anacletus thus inter [...]aceth the woordes of Christe, Super hanc Petram, id est, super Ecclesiam Romanam, aedifieabo Ecclesiam meam. Vpon this Rocke, that is to say, vpon the Churche of Rome, I wil builde my Churche. And againe, Romana Ecclesia Cardo, & Caput est omnium Ecclesiarum. Vt enim Cardine ostium regitur,Anaclet. Epist. 3.ita huius sanctae Sedis authoritate omnes Ecclesiae reguntur. The Churche of Rome is the Hooke, and ye Head of al Churches. For as the doore is ruled by the Hooke: so al Churches are ruled by th▪ authoritie of this holy See (of Rome).

Pope Stephanus saith,Dist. 79. Oportebat. Hae [...] Sacrosancta Domina nostra Romana Ecclesia. This holy our Lady the Churche of Rome.

And what néeded M. Hardinge to allege onely Anacletus, beinge so wel stoared of sundrie others? For Pope Euaristus, Alexander, Sixtus, Teles [...]horus, Higinus, Pius, Anicetus, Soter, Eleutherius, Uictor, and al the reast of the ancient Bishops of Rome, whose names haue beene abused to this purpose, agrée in one. Al they are made to say, Wee are the Vniuersal Bishops: wee are the headdes of the Vniuersal Churche: Al appeales ought of right to lie to vs: wee cannot erre: wee may not be controlled: For it is written, The Scholer is not aboue his Maister. If these authorities were sufficient, then were the case cleare of M. Hardinges side. But he saw, they were forged, & ful of vntrueth: and therefore he thought it best to trippe so lightly ouer them. As for Anacletus him selfe, that was Peters Scholar, and the reast of the ancient Bishoppes of Rome, they were holy men, and godly Fathers: and liued in continual persecution: and were daily taken, and put to death: and had no leisure to thinke vpon these ambitious, and vaine titles.

M. Hardinge. The .4. Diuision.

S. Gregorie writinge to Mauritius the Emperour against Iohn the Bishop of Constantinople, ambitiousely claiminge, and vsurpinge the name of an vniuersal Bishop, prooueth the Bishop of Rome succeedinge in Peters Chaier, to be Primate, and to haue charge ouer al the Churche of Christe, by Scriptures, thus: Cunctis Euangelium scientibus liquer &c. It is euident to al that know the Gospel, that the Cure, and charge of the whole Churche, hath beene committed by the woorde of our Lorde to the Holy Apostle Peter,Ioan. 2 [...]. prince of al the Apostles. For to him it is saide, Peter, louest thou mee?Luc. 22. Feede my sheepe. To him it is saide: Beholde Sathan hath desired to sifte you as it were wheate, and I haue praied for thee, Peter, that thy faith faile not. And thou beinge once conuerted, strengthen thy brethren. To him it is saide, Thou arte Peter, and vpon this Rocke wil I builde my Churche: and the Gates of Hel shal not preuaile against it.Matth.16. And vnto thee I wil geue the Keies of the kingedome [Page] of Heauen. And what so euer thou bindest vpon earth, shalbe bounde also in Heauen, and what so euer thou lowsest on earth, shalbe lowsed also in Heauen. Beholde he receiueth the keyes of the heauenly Kingdome:Cura ei totius Ecclesiae & principatus committitur. the power of bindinge and lowsing is geuen to him: the charge of the whole Church and principalitie is cōmitted to him. Thus farre Gregorie.M. Harding cutteth of, and corrupteth the vvordes of S. Gregorie, For it folovveth immediately, Tamen P [...] trus Vniuersalis Apostolus nō vocatur. But bi [...]ause our adu [...]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 Confess [...]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:Gregor. li. 4. Ecce, Petrus claues Regni Coelorum accipit: Epist. 32▪ Et potestas ei ligandi, soluendi (que) 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. Petrus vniuersa [...] lis Apostolus non vocatur. 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,Concil. Constantinopol. 8.ita circumtruncatas Sanctorum Patrum voces deflorare. Haereticorum potiùs hoc proprium est.Actione 8.It is n [...]t meete for Catholique men, thus to choppe, and to pare the s [...]einges of the holy F [...]thers. It is rather the very propertie of Heretiques.

M. Hardinge wil say, Gregorie mis [...]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,Gregor. li. 4. vel vocari desiderat, in elatione sua Antichristum praecurrit: quia superbiendo se coereris praeponit.Epist. 30. I speake it boldely, who so euer calleth him selfe, Vniue [...] s [...]l Bishop, or desireth so to be called, is in his pride the Forer [...]nn [...]r of Antichriste: bicause in his pride he setteth him selfe before others.

Hac in re à fratre, & Con [...]acerdo [...]e meo contra Euangelicā sententiam &c. Herein my Brother and felow Bishop dooth against the meaning of the Gospel:Gregor. li. 4. against S. Peter the Apos [...]le: against al Ch [...]rches:Epist. 34. and againste the ordinance of the Canons. In this pride of his, what other [Page] 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, [...]sai. 14▪ 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,Greg. li. 4. Epi. 38▪ and wilbe like vnto the highest. Againe, Rex superbiae in foribus est,Sacerdotum est paratus exercitus. &c. The kinge of pride is euen in the Gates: and, a horrible thinge to speake, an armie of Pri [...]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, Ita in manuscriptis, Meliùs quàm exitus. 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.Greg. li. 6. ep. 28. Thus therfore S. Gregorie iudgeth generally of the name of Vniuersal Bishop:Greg. li. 6. ep. 24 whiche name not withstanding the Bishoppes of Rome haue sithence chosen,Greg. li. 4. ep. 3 [...].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 Forerenn [...]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,Li. 6. Epist. 2. Typhum superbiae:Li. 4. Epist. 32▪Nomen nouum:Li. 4. Epist. 38.Vocabulum Temerarium, Stultum,Li. 4. Epist. 32.Superbum, Pompaticum,Li. 4. Epist. 38.peruersum,Li. 6. Epist. 24.Superstitiosum, Profanū,Li. 4. Epist. 39.Scelestum:Li. 4. Epist. 38.Nomen erroris:Li. 4. Epist. 32.Nomen singularitatis:Li. 4. Epist. 39.Nomen vanitatis:Li. 4. Epist. 39.Nomen Hypocriseos:Li. 4. Epist. 39.Nomen Blasphemiae. That is to say, A puffe of Arrogancie: A new name: a R [...]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 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? U [...]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.Greg. li. 4. Ep. 32. For thus he writeth, and his woordes be plaine: Nullus Romanorum Pontificum hoc Singularitatis nomen assumpsit. None of the Bishoppes of Rome [...]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.Greg. li. 4. ep. 3 [...]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.Greg. li. 4. ep. 3 [...]. For thus he saith, Quid tu Christo Vniuersalis Ecclesiae Capiti, in extremi Iudi [...]ij dicturus es examine, qui cuncta eius membra [...]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, yt 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 ye members of Christ vnto him selfe. [Page] Therefore by S. Gregories iudgement,Gregor. li. 7. he is the Forerenner of Antichriste.

And writing vnto Eulogius the Patriake of Alexandria, he vseth these woordes: Sanctitas vestra mihi sic loquitur, [...]pist. 30.Sicut iussistis: Quod verbum Iussionis, Pe [...]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.Ibidem.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.Gregor. li. 4. Before, he writeth thus, Non mea causa, sed Dei est. Nec solus ego, sed to [...]a turbatur Ecclesia.Epist. 32.Quia piae Leges: quia venerandae Synodi: quia ipsa Domini nostri Iesu Christi manda [...]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 cōm [...]undementes of our Lorde Iesus Christe, are com [...]red with the diuise of this proude pompous Title. Immediatly after it foloweth thus: Nunquid ego in hac re pijssime Domine propriā cau [...]am defendo? O my most Gratious Sou [...]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, [...] Corinth. 11. 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 omniū Ecclesiarū. There lieth vpon me the daily charge of al Churches: [...]. Corinth. 11. 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,Gregor. li. 4. Peter him selfe, notwithstandinge he receiued the whole charge,Epist. 32yet is he not called the vniuersal Apostle. And can the Pope be that thinge, that S. Peter him s [...]lfe coulde not be?Tamen Vniuersalis Apostolus non vocatur.

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. GregorieGregor. li. 4. wer [...] now aliue, he woulde crie out, as he did to the Emperour Mauritius, O tempora: O Mores.The. 94. [...] truth. For S. Cyprian speaketh these vvord [...] of euery seueral Bishop: not only of the Bishop o [...] Rome,O what a time is this? O what manners are these? Thus muche is M. Hardinge furthered by the authoritie of S. Gregorie.Epist. 3 [...]

M. Hardinge. The .5. Diuision.

S. Cyprian declaringe the contempte of the 93 High Priest Christes Vicar in earthe, to be cause of Schi [...]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 [Page] time in steede of Christe, is not thought vpon. To whom if the whole brotherhead, (95The .95. vntruth, standing in the manifest corruption and falsifieinge of S. Cyprian. 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:S [...]cundum M [...] gisteria d [...]uina. then no man woulde make a doo against the Colledge of Pries [...]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.

I [...] 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 Pri [...]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 own [...] 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 s [...]rue his t [...]rne.

First, it is certaine, that in al that Epistle, S. Cyprian neuer gaue vnto C [...]rnelius any suche ambitious Title, but onely calleth him by the name of Brother. For thus he saluteth him.Cyprian. li [...] ▪ epist. 3. 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 aw [...]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 [...]icked.

Upon occasion hereof he sheweth, what hurte and confusion of Sectes, & Schismes, insueth in any Prouince, or Diocesse, w [...]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 mis [...]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,The occasion of M. Hardinges errour. 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 [Page] vniuersal Church.One Bishoppe. 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 prou [...]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.7. quae. 1. Factus [...]t. 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, [...]usebius li. 6. and informinge him of the same,Ca. 43. 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,Socrates li. 6. sawe Sisinius beare him self as Bishop within the same Citie,Ca. 22. he saide vnto him, One Citie may not haue twoo Bishoppes.

So likewise S. Hierome saithe,Hieronym. in Epist. ad Titum. Ca. 1. 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,Cyprian. li. 4. dissented from al. So saithe S. Cyprian: Ecclesia cohaerentium sibi inuicem Sacerdotum glutino copulatur. Epist. 9. The churche is coupled, and ioined in one, by consent of Bishops agreeing togeather.

Likewise againe he saithe,Cyprian. De simplicitate praelatorum. Hanc vnitatem firmiter tenere, & vendicare debemus, maximè Episcopi,Hierony. ad Titum. Ca. 1.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▪ 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, Luke. 10. Ignati. ad Trallianos. 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.Cypr. li. 1. epist. 3. For this cause S. Cyprian saithe: Hereof spring Schismes, and Heresies, for tha [...] the priest of God (in euery seueral Diocese) is not obeied.Cyprian. li. 4. epist. 9. As likewise againe he saithe to like purpose, Qui cum Episcopo non sunt, in Ecclesia non sunt. They that be not with the Bishop,Ignat ad Philadelphien. 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 [...]t is here vntruely affirmed by M. Hardinge.

[Page]But he wil replie,The vniuersal Brotherhoode. S. Cyprian saith, Vniuersa fraterni [...]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,Fraternitas vniuers [...]. 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.Cyprian. lib. 1. Ferè per prouincias vniuersas tenetur, vt ad ordinationes ritè celebrandas, ad eam plebem cui praepositus ordinatur, EpiscopiEpisc. 4. [...]iusdem prouinciae proximi quique conueniant, & Episcopus deligatur plebe praesente, &c. Quod & apud nos factum vidimus in Sabini Collegae nostri ordinatione: vt de vniuersae fraterni [...]atis suffragio Episcopatus ei deferretur. This order is in māner 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,Cyprian. lib. 2. and Errours vnto the vnitie of the Churche. Meritò illos reuer [...]entes, summo gaudio & Clerus,Epis. 12.& plebis fraternitas omnis excepit. When they came againe, bothe the Clergie, and the vvhole brotherhoode of the people, woorthily receiued them with great ioye. Rescriptum Honorij ad Bonifacium. So likewise the Emperour Honorius writeth vnto Bonifacius, If twoo Bishoppes through ambition and contention happen to be chosen,Quem vniuersitatis consensus elegerit.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,Origenes in Esaiam hom. 6. Qui vocatur ad Episcopatum, vocatur ad seruitutem Totius Ecclesiae. He that is called vnto a Bishoprike,Origen. in Hieremi. homi. 7.is called vnto the seruice of the VVhole Churche. Likewise againe he saithe: Plus à me exigitur, quàm à Diacono: plus à Diacono, quàm 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,Ignatius ad Trallianos. Quid aliud est Episcopus, quàm quidam obtinens principa [...]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 through [...]ut the worlde, ought to be in subiection to the Bishop of Rome.

[Page]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.Cyprian. lib. 4. His woordes be these: Vnde Schisma [...]a, & haereses obortae sunt, & oriuntur, nisi dum Episcopus,Epist. 9.qui vnus est, & Ecclesiae praeest, superba quorundam praesumptione contemnitur, & homo dignatione Dei honora [...]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 prefe [...]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,Athana [...]i [...]s forged. for ayde and succoure againste the Arrians through [...] the whole Epistle, confessinge the supreme auctoritie of that Apostolike See,In primo tomo Conciliorum. 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,In summitatis arc [...] consti [...]uit. 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:Anacle [...] forged. 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 woord [...] of our Lorde,S. Gregorie nipped. 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,The nexte vvoordes immediatly folovvinge are these, Ta [...]men Pet [...] Vniuersalis Apos [...]olus non vocatur. accordinge to the preceptes and teachinges of God, as Cyprian writeth: if it be God, that hath placed and ordeined the Bishop of Rome in the highest state of the Churche, as Athanasius, with al the Fathers of that Alexandrine Councel recordeth: If this, I saye, be true: then is it easely seene, vpon howe good grounde this doctrine standeth, whereby it is affirmed, that the Bishop of Rome his primacie hath his force by Goddes Lawe, and not onely by mans Lawe, muche lesse by vniuste vsurpation. The Scriptures, by whiche as wel these, as al other holy and learned Fathers were leadde to acknowlege and confesse the Primacie of Peter and his successours, were partely suche, as Anacletus and Gregorie here allegeth, and Cyprian meaneth as it appeareth by his thirde treatise De simplicitate praelatorum, and sundry moe of the Newe Testament,S. Cypria [...] minde [...]vvise falsified in one place. as to the learned is knowen: of whiche to treate here largely, and pi [...]h [...]hely, as the weight of the matter requireth, at this time I haue no leysure: neither if I had, yet might I conueniently performe it in this treatise, whiche othervvise vvil amounte to a sufficient bignesse, and that matter throughly handled, wil [...]il a right great volume. VVherefore, referringe the readers to the credite of these woorthy Fathers, who so vnderst [...]de the Scriptures, as thereof they were perswaded the primacie to be attributed to Peters successour by [...]od him selfe: I wil proceede, keepinge my prefixed order.

Where at the preeminence of power and auctoritie, whiche to the Bishop of Rome by special [Page] and singular priuilege God hath graunted, is commended to the worlde by many and sundrie Councelles: for auoidinge of tediousnesse I wil rehearse the testimonies of a fewe. Amonge the Canons made by three hundred and eightene Bishops at the Nicene Councel, which were in number. 70 and 96The. 96. vntrueth, ioyned vvith folie, as shal appeare. al burnt by heretikes in the East Churche saue .xx. and yet the whole number 97The. 97. vntrueth. For there vvas no suche original kepte in the Churche of Rome. was kepte diligently in the Churche of Rome in the original it selfe, sent to Syluester the Bishop there from the Councel,Vide Francise. Turrianum li. 3. charact. dogmat. subscribed with the saide. 318. Fathers handes: the. 44. Canon whiche is of the power of the Patriarche, ouer the Metropolitanes and Bishops, and of the Metropolitane ouer Bishops, in the ende hath this Decree. Vt autem cunctis ditionis suae nationibus, &c. As the Patriarke beareth rule ouer al Nations of his iurisdiction, and geueth lawes to them, and as Peter Christes Vicare, at the beginninge sette in auctoritie ouer Religion, ouer the Churches, and ouer al other thinges perteining to Christe,The. 98. vntrueth. For there vvas no Prince or prouince Christened in S. Peters [...]ime. was 98 Maister and Ruler of Christian Princes, Prouinces, and of al Nations: so he whose Principalitie or Chieftie is at Rome, like vnto Peter, and equal in auctoritie, obteineth the rule and soueraintie ouer al Patriarkes. After a fewe woordes it foloweth there. If any man repine againste this Statute, or dare resist it, by the Decree of the whole Councel he is accursed.

Iulius that woorthy Bishop of Rome, not longe after the Councel of Nice, in his epistle that he wrote to the. 90. Arriane Bishops, assembled in the Councel at Antioche against Athanasius Bishop of Alexandria, reprouinge them for their vniuste treatinge of him, saithe of the Canons of the Nicene Councel, then freshe in their remembrance: that they commaunde, Non debere praeter sententiam Romani pontificis vllo modo Concilia celebrari, nec Episcopos damnari. That without the auctoritie of the Bishop of Rome, neither Councelles ought to be keapte, nor Bishoppes condemned. Againe that nothinge be Decreed without the Bishop of Rome. Cui haec & maiora Ecclesiarum negotia, tam ab ipso Domino, quàm ab omnibus vniuersorum Conciliorum Fratribus, speciali priuilegio contradita sunt. To whom, these and other the weightie matters of the Churches, be committed by special Priuilege, as wel by our Lorde him selfe, as by al our Brethern of the whole vniuersal Councelles. Amonge other principal pointes, whiche he reciteth in that Epistle of the Nicene Councelles Canons, this is one. Vt omnes Episcopi &c. That al Bishoppes who susteine wronge, in weightie causes, so often as neede shal require, make their appeale freely to the See Apostolike, and flee to it for succour, as to their Mother, that from thence they may be charitably susteyned, defended, and deliuered. To the disposition of whiche See, the auncient auctoritie of the Apostles, and their successours, and of the Canons, hath reserued al weightie, or great Ecclesiastical causes, and iudgementes of Bishoppes.

Athanasius, and the whole companie of Bishoppes of Egypte, Thebaida, and Lybia, assembled togeather in Councel at Alexandria, complaininge in their Epistle to Felix the Pope, of great iniuries and griefes they susteined at the Arrians: allegeth the determination of the Nicene Councel touching the Supreme auctoritie, and power of that See Apostolike ouer al other Bishoppes. Similiter & à supradictis Patribus est definitum consonanter &c. Likewise (say they) it hath beene determined by common assent of the foresaide Fathers (of Nice) that if any of the Bishoppes suspecte the Metropolitane, or their felowe Bishoppes of the same Prouince, or the Iudges, that then they make their appeale to your holy See of Rome,Matth [...]. [...]. to whome by our Lorde himselfe power to binde and louse, by special priuilege aboue other hathe been graunted. This muche alleged out of the Canons of the Nicene Councel, gathered partely out of Iulius Epistle, who wrote to them that were present at the makinge of them (whiche taketh away al suspicion of vntrueth) and partely out of Athanasius and others, that were a great parte of the same Councel.

The B. of Sarisburie.

A scarcrowe stufte with strawe, and set vpright, may séeme a farre of to be a man. Euen so a forger of lies and fables, prickte vp in the apparel of auncient names, may séeme to the ignorant an Olde Catholique Father. No maruel though this authoritie like M. Hardinge beste aboue al others: for it is moste vaine, and shameles aboue al others: and therefore méetest to helpe vp a shameles Doctrine. It is no newe practise in the Churche of Rome, to forge euidence in the name of [Page] Olde Fathers:Athanasius forged. as, God willinge, hereafter it shal better appeare. But as for this Epistle and certaine others, that are carried aboute vnder the name of that Godly Bishop Athanasius, I wil onely rippe vp the stuffinge, and open some parte of the contentes of them: and so wil not refuse M. Hardinge him selfe, to be the Iudge.

First, that they were neuer written in Gréeke, and therefore not by Athanasius, it may appeare by sundrie tokens, and namely by the allusion of these two Latine woordes, Vertex, and, Vertuntur: Romana Sedes est sacer vertex, in quo omnes ver [...]untur. The Latine is rude, and barbarous, and many times vtterly voide of sense. The manner of vtterance is childishe, and bablinge, emptie of mater, and ful of woordes without measure. The substance of the whole is nothinge els but flatteringe, and auancinge of the Sée of Rome, farced vp, and set out with lies without shame.

The authour hereof speaking of ye Churche of Rome, saith, Inde Ecclesiae sumpsere Praedicationis exordium. From Rome the Churches receiued the first preachinge of the Gospel. Esai. 2▪ But God him selfe saithe, Ex Sione exibit lex, & Verbum Domini de Hierusalem: From Sion the Lawe shal proceede, Miche. 4. and the Woorde of the Lorde from Hierusalem. And therefore Tertullian calleth Hierusalem,Matrix Religionis. the Mother of Religion. And Nicephorus saithe,Nic [...]phor. lib. 2. Ca. 40. that Simon Zelotes ranne ouer al Aphrica, and preached the Gospel.Euseb. lib. 2. Ca. 26. Eusebius saithe, that S. Marke the Euangelist firste erected Congregations, and taught the Gospel at Alexandria:Nicephor. li. 2 Ca. 43. And Nicephorus saithe further, that S. Marke wente preachinge ouer al Egypte,Augustin. Epist. 170. & Epi. 178. and Lybia, and Cyrene, and Pentapolis, & the whole Countrie of Barbarie,Graecia, vnde [...]ides orta est. 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 authorit [...]e of the Nicene Councel. But that thinge in the Councel of Carthage,Concil. Carthaginen. 6. 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 excōmunicatos 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,1 Corinth. 3. 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 [...]tes, that M. Hardinges Doctour is an impudent, and an open lier. For the true [Page] Athanasius him selfe, of whome we make no doubte, saithe, that the Arrians at Alexandria burnte the Catholique mennes bookes,Athanasius in Epistola ad Orthodoxos. and therewithal the Canons of the Councel of Nice,Socrat. li. 2. Ca. 14. 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,Gregor. lib. 4. Epi. 32. 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,Gregor. lib. 4. Epist. 36. 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,Gregor. lib. 6. Epist. 30. 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: Greg. lib. 6. Epist. 24. 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,Cyprian. lib. 1. Epist. 3. 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,Cyprian. de I [...] iunio & Tentatione. is burnte by the Arrians, and, sauinge onely in Rome, no where els in the worlde to be founde.Ammianus Marcellin.

For answeare hereunto,Socrates lib. 4. Ca 29. 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 sl [...]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,Augustin in quaestionibus veteris & Nou [...] Testamenti. Quaest. 101. auaunced them selues farre aboue their estate.Hi [...]ro. in praesatione ad Galat. Rom. 11. 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 [Page] therefore S. Paule gaue this aduertisement specially vnto them aboue al others,The pride of Rome. 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 sacerdo [...]um, Concil. Carthagin. Can. 26. aut Summus sacerdos, aut aliquid huiusmodi: sed tantùm primae Sedis Episcopus. Concil. Hippon. Ca▪ 27. That the Bishop of the firste See be not called the chiefe of Priestes, or the highest Prieste, Concil. Aphrican. Ca. 6. or by any other like name, but onely the Bishop of the firste See: Or the Councel of Aphrica,Concil. Aphrican. Ca. 92. 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 Cōmunionem 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,Synodus Alexā drina aduersus accusatores Athanasij. 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,Anaclet. Epist. 1. 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, Concil. Carthaginen. 6. Ca. 2. vt conseruentur, & constituta eorū, & Consuetudo. Quia aliqua ordine, & Canone tenentur: aliqua Consuetudine firmata sunt▪ 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,Nicolaus 1. ad Michaelem Imperatorem. Animaduertendum est, quia non Nicena, non denique vlla Synodus quicquam Romanae contulit Ecclesiae priu [...]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 [Page] Rome. Zosimus without further knowlege of the cause,The Pope a forger. neuer hearinge the other partie, pronounced Apiarius to be innocent, & restoared him to the Cōmunion. 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 Ap [...]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,Concil. Carthaginen. 6. Ca. 3. 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,Ca. 4. thought it was a forged mater, & therfore saide,They would not thus haue doone, if they had thought, al the Originales, and Copies had been burnte. they woulde sende vnto Alexandria, Antioche, & Constantinople, for the very Original copies of the saide Councel,Ca. 7. and desired the Bishop of Rome to doo the same:Concil. Aphrican. Ca. 102. 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 ye holy Councel: and to thintent to auaunce his Apostolique Sée of Rome, had diuised Priuileges, and Prerogatiues of his owne. Here might [...] 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,Concil. Aphrican. Cap. 105. 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 discretiō 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, The Pope taken in manifest forgerie. 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, Fumosum typhū 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 [Page] 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 Epistola Decretali Iulij. 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,Manifeste forgerie his tale is so simple, that it wil soone bewray it selfe.Athanasius in Epist. ad Orthodoxos. Socrates li. 2. cap. 14. 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,Athanasius in Epistola ad Foelicem. Athanasius in Epistola ad Marcum. 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.Theodoret. li. 1. cap. 9. & li. 2. cap. 8. For firste it appéereth by Theodoretus, that the whole Actes,Marius Victorin. aduersus Arium. li. 2. 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 ye mater is plaine?Concil. Carthaginen. 6. cap. 4. 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[Page]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. Concil. Carthaginens. 6. ca. 102. I thought it needeful to sende vnto you the true examples of the very authentique Councel. Concil. Carthaginen. 6. ca. 103. Likewise Atticus ye 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 ye 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 ye 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.Athanas. in Episto. ad Marcum. 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,Nicolaus Cusanus De Donatione Constantini. 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: Concil. Nicen. can. 6. 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 [Page] owne diuision,Parilis mos. 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.Actor. 1 [...]. 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: Dist. 16. viginti. Stephanus pp. 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,Cyprian. De simplicitate praelatorum. tamē vt vnitatem manifestaret,Et Honoris, &. Potestatis. 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, Origen. in Matthae. tract. 1. 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. Cyril. in Iohan. li. 3. Ca. 20. S. Cyril saithe, Apostolis, & [...]orum in Ecclesijs Successoribus, plenam concessit potestatem.Basil. in libello de vita solitavia. Ca. 23. 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 [...]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.

[Page]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 wel, as Peter: What a fable then is this, that M. Harding with his Athanasius hath brought in, That power to binde and loose, is geuen to the holie See of Rome, by special priuilege aboue al others?

Nowe, gentle Reader, shortely and simply, to laie al the effecte hereof before thine eyes: M. Hardinges Canons were burnte, before they were euer made.

They were burnte: and yet were they falsified: They were falsified: and yet were they burnte too. This Athanasius informeth Marcus the Bishop of Rome of the burninge of them, niene yéeres before the fiere was made.

The Pope is founde in manifest forgerie, and that by the witnesse of the Patriarkes of Constantinople, and Antioche, and of al the Bishopes, and the whole Councel of Aphrica, S. Augustine him selfe beinge presente.

M. Hardinge saithe, The Pope hath the custodie of these Inuisible Canons:

The Pope himselfe saieth, he hath none of them.

Theise Canons be plaine contrarie, not onely to the olde Catholique fathers, but also to other Canons of the same Councel.

The Bishoppes in the Councel of Aphrica openly mislike the Popes attempt in this behalfe, and cal it worldly pride, and vaine ambition.

Suche warrant hath M. Hardinge, to auaunce the state of the See of Rome.

M. Hardinge. The .7. Diuision.

For further declaration of this matter,Ca. 4. it were easie here to allege the Councel of Sardica, the Councel of Chalcedon,Ca. 9. certaine Councelles of Aphrica, yea some Councels also holden by Heretiques, and sundrie other: but suche store of authorities commonly knowen, these may suffice.

The B. of Sarisburie.

These Councelles are brought foorthe, al in a mummerie, saieinge nothinge. Therefore I might safely passe them ouer, vntil they had learned to speake somewhat. Yet, for as muche as these menne thinke it good policie to huddle vp their maters in the darke, it wil not be amisse to rippe them abroade, and to bringe them foorthe into the light.

In the Councel of Chalcedon it is decréed thus:Concil. Chalcedonen. Actione. 16. Teneat & Aegyptus, vt Episcopus Alexandriae omnium habeat potestatem: quoniam & Romano Episcopo haec est consuetudo. Similiter &, qui in Antiochia constitutus est. Let Aegypte holde this order, that the Bishop of Alexandria haue the Iurisdiction of al thinges there: For the Bishop of Rome holdeth the same order (within his Diuision) So likewise let the Bishop of Antioche. By this Councel, euery of these Patriarkes had his power limited within him selfe: and none of them to haue dominion ouer other.

The Fathers in the Councel of Aphrica, wherein M. Hardinge would séeme to haue some affiance,Concil. Aphrican. Ca. 6. haue decréed thus: Ne primae Sedis Episcopus appelletur Princeps Sacerdotum, aut Summus Sacerdos, aut aliquid huiusmodi: sed tantùm Primae Sedis Episcopus. That the Bishop of the First See be not called the chiefe of Priestes, or the highest Priest, Can. 102. or by any other like title: but onely the Bishop of the First See. And againe, If any shal thinke it good to appeale, let them appeale onely to Councelles to be holden within Aphrica: or els to the Primates of their owne Prouinces. But who so euer shal appeale beyonde the Seas (that is, to the Bishop of Rome) let no man within Aphrica receiue him to his Communion. Thus muche onely for a taste. I thinke M. Hardinge wil not geather hereof, that the Bishop of Rome was called vniuersal Bishop, or the Heade of the vniuersal Churche.

[Page]

M. Hardinge. The .8. Diuision.

The Christen Princes,Papa. that ratified and confirmed with their Proclamations and Edictes, the Decrees of the Canons concerninge the Popes primacie, and gaue not to him firste that auctoritie, as the Aduersaries doo vntruly reporte, were 99The. 99. vntruth, Phocas gaue this title to the Bishop of Rome: but Iustiniā gaue it neuer. Iustinian, and Phocas the Emperours. The woordes of Iustinians edicte be these:In authen. De Ecclesi. tit. Sancimus secundum canonum definitiones, Sanctissimum senioris Romae Papam, primum esse omnium Sacerdotum. VVe ordeine accordinge to the determinations of the Canons, that the most holy Pope of the elder Rome, be formest, and chiefe of al Priestes.

About three scoare and tenne yeeres after Iustinian, Phocas the Emperour in the time of Bonifacius, to represse the arrogancie of the Bishop of Constantinople,Lib. 4. histor. as Paulus Diaconus writeth, who vainely,Longobardicae Ca. 36. and as Gregorie saithe, contrary to our Lordes teachinges, and the Decrees of the Canons, and for that, wickedly, tooke vpon him the name of the Vniuersal, or oecumenical Bishop, and wrote him selfe chiefe of al Bishoppes: made the like Decree, and ordinance, that the holy See of the Romaine and Apostolike Churche, shoulde be holden for the Heade of al Churches.

The B. of Sarisburie.

Emperours, Princes, and others haue béene fauourably inclined sometime to the parties in respect of their places: sometime to the places for the admiration and reuerence of the parties.Theodoret. li. 5. Ca. 18. Theodosius Themperour saide, He neuer saw Bishop, that bare him selfe as a Bishop in deede, but onely S. Ambrose. Constantinus Themperour said of Eusebius the Bishop of Caesaria,Sozom. li. 7. Ca. 24. Dignus est qui sit Episcopus, non tantùm vnius Ciuitatis, sed etiam propè Vniuersi Orbis. He is woorthy to be the Bishop, not onely of one Citie, Socrat. lib. 1. Ca. 24. but also in a manner of the whole worlde.

In respecte of places, they were moued either for their Antiquitie: or for their Authoritie and Ciuile power: or for the commoditie of the situation: or for some other good consideration, and circumstance, to fauour them, and to graunte them priuileges aboue others. Thus the Emperour Iustinian had a special inclination to the Citie of Constantinople, for that it was now growen in wealth, and puisance, and for the state,Authen. De Ecclesiast. titulis Collatione. 9. Id [...]oque Sancimus. & nobilitie thereof called Noua Roma, Newe Rome: And for that it was, as he saithe, Mater pietatis nostrae, & Christianorum Orthodoxae Religionis omnium. That is, The Mother of his Maiestie, and of al Christian menne of the Catholike Faithe. For like consideration the Emperour gaue out this special priuilege in fauour of the See of Rome. Sancimus secundum Canonum definitiones, sanctissimum Senioris Romae Papam primum esse omnium Sacerdotum. Cod. De Sacrosanctis Eccle. Decernimus Sacrosanctam. Authen. Collat. 9. De Ecclesias. titul. We Decree, accordinge to the determinations of the Canons, that the most holy Pope of the Elder Rome, be the firste, or formest of al Priestes. And by the waye, leaste any errour happen to growe of this woorde, Papa, it behooueth thée, good Reader, to vnderstande, that, Papa, in olde times in the Gréeke tongue signified a Father, as appeareth, by that, Iuppiter the greate Idole, that was honoured as God in Bithynia, was called Papa, [...], Iuppiter Papa. And further, that in S. Augustines time, and before, the same name was geuen,Coelius Rhodigin. li. 11. Ca. 21. Iuppiter Papa. Cyprian. lib. 2. Epis. 7. not onely, or specially, to the Bishop of Rome, but also generally to al Bishoppes. The Priestes, and Deacons of Rome write thus vnto S. Cyprian the Bishop of Carthage, Cypriano Papae: Vnto Pope Cyprian. And Galerius the Iudge, hauinge S. Cyprian in examination for the Christian Faithe, saide thus vnto him, Tu es, quem Christiani Papam suū nominant? Art thou he, whome the Christians cal their Pope? Pontius in passione Cypriani. Inter Epistolas Augustini Epist. 11. So 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 plac [...] [Page] aboue al others, and for auoidinge of confusion, to directe,The firste Bishoppe. and order them in their dooinges.Cod. De Sacrosanctis Ecclestis. Decernimu [...]. 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 shalbe 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 Prouinciarū Daciae, & Daniae, & Dardaniae, & Mysiae, at (que) 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 shalbe 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.Cod. De Sacrasanctis Ecclesijs. Omni innouatione. 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,Authen. vt Determinatus sit numerus Clericorum. 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 si [...]e hundred and .viii.Anno Domi [...] ▪ 608. 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,Platyna. and Sabellicus say, that Bonifacius hardly, and with muche a doo gotte the same then to be graunted.Sabellicus. How be it, for as muche [Page] 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:Abbas Vrspergensis in Mauritio. 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,Carion in Chronicis. in a heape togeather. Afterwarde, duringe the time of his Phocas, God séemed vtterly to withdraw his blissing:Abbas vrspergensis. Fraunce, Spaine, Germanie, Lombardie, and the greatest parte of the East, fel from the Empier for euer: such a wrecke to ye 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.

Ir [...]naeus hauinge muche praised the Churche of Rome,Lib. [...]. ca. [...]. 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 vndi (que) 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 them: yet can he not finde any one of them al, that calleth the Bishop of Rome the Uniuersal Byshoppe, or Head of the Uniuersal Churche.

Ireneaeus speaketh neither of Supremacie, nor of Headship of the Churche, nor of any other Uniuersal power. Therefore M. Hardinge mistelleth his authours tale, and auoucheth that, he neuer meante. For Irenaeus in that place writeth onely against Ualentinus, Cerdon, and Marcion, which, contrary to the Doctrine of the Apostles, had diuised sundrie strange Heresies, & Fantasies of their owne. For trial whereof, he biddeth them to beholde the Churches, whiche the Apostles had planted.Irenaeus. li. 3. Ca. 3. The Churche of Ephesus (saith he) first instructed by S. Paule, and afterwarde continued by S. Iohn, is a sufficient witnesse of the Apostles learninge. Polycarpus beinge conuerted, and taught by the Apostles, instructed the Churche of Smyrna: and al the Churches of Asia folow it. Yet none of al these Churches euer allowed, or receiued your strange doctrine. Irenaeus li. 3. Ca. 4. yea the very wilde Barbarous nations, that haue receiued the faithe of Christe at the Apostles handes onely by hearinge, without any booke, or letter, if they should heare of these Heresies, they would stoppe their eares. Thus Irenaeus calleth foorth these Heretiques, as wée doo now our Aduersaries, to be tried by the Doctrine, and Churches of the Apostles. But he saith, Valde longum est, in hoc tali volumine omnium Ecclesiarum enumerare successiones. It woulde be very longe in suche a booke as this is, to recken vp the successions of al Churches. Therefore he reasteth specially vpon the example of the Churche of Rome, whiche he calleth Maximam, antiquissimam, & omnibus cognitam: [Page]The greatest, most auncient, and knowen to al men. And saith, By the example of this Churche, wee confounde al peruerse Doctrine: And addeth further, Ad hanc Ecclesiam, propter potentiorem principalitatem, necesse est omnem Ecclesiam conuenire: quia in hac semper conseruata est ea, quae est ab Apostolis Traditio. Vnto this Churche of Rome euery other Churche must agree: The reason is, For that in this Churche the Tradition of the Apos [...]les hath euer been keapte. Cod. De Summae Trini. Cunctos popul. So the Emperours Gratian, Ualentinian, and Theodosius Commaunded al them to be called Catholiques, Sozomen. li. 7. Ca. 4. that folow the Faithe, that S. Peter deliuered to the See of Rome. For the Apostles Doctrine is the trial, and rule of Faithe. This Doctrine at the beginninge was exactly obserued in Rome without corruption: and therefore was that Churche in reuerence, and estimation aboue others.

But they wil replie: Irenaeus saith, Propter potentiorem principalitatē. Of these woordes groweth their errour. They dreame of a Kingdome, and Principalitie. But Christe saith to his Disciples,Matthae. 20. The kinges of Nations rule ouer them: Vos autē non sic: Luke. 22. But you may not so. And Origen saith, Qui vocatur ad Episcopatum, non vocatur ad principatum, Origen in Esai. Ca. 6. sed ad seruitutem totius Ecclesiae. He that is called to be a Bishop, is not called to a principalitie, 1. Timoth. 3. but vnto the Seruice of the whole Churche. The Principalitie, that Irenaeus meante, was the Ciuile Dominion, and temporal state of ye Citie of Rome, in whiche God had then planted the Empier of the worlde, and made al Nations subiecte vnto it. And therefore the Churche of God beinge once inkendled there, was more notable, and better knowen vnto al Nations. As for the Bishops of Rome that then were, they had neither landes, nor rentes: but liued stil vnder the swearde in continual persecution: as S. Paule saithe, The ofshauinge of the worlde, and the vilest of al people, Farre from any shew, or colour of Principalitie. Yet that notwithstandinge, the Churche there was called a principal, and a chiefe Churche aboue others, bicause of the Dominion, and Principalitie of the Citie. And in this sense, Ecclesia principalis, Is sometime vsed in the Olde Fathers.7. Quest. 1. placuit. In the Councel of Carthage it is written thus: Placuit, vt nemini sit facultas, relicta principali Cathedra, ad aliquam Ecclesiam in Dioecesi constitutam se conferre. Wee thinke it good, it be lawful for no man, leauinge the principal Cheyre, or Churche,Inter Epistolas Augustini. ep. 35to goe to any other Churche within the Diocese. Likewise Paulinus vnto Alypius, Dominus in suis te ciuibus principalem cum principibus populi sui, sede Apostolica meritò collocauit. The Lorde hath woorthily placed thee in the See Apostolique, a principal one emonge his Citizens, with the Princes of his people. Thus the Principalitie, that Irenaeus meaneth, stoode not in the preachinge of the Gospel, but in the Ciuile estate, and worldly Dominion: not in the Bishop that professed Christe, but in the Emperour, that was an Heathen: not in the Churche, but in the persecutors, and enimies of the Churche. Therefore M. Hardinge reasoninge thus, Rome had the power, and Princehoode of the worlde: Ergo, The Bishop there was Head of the Vniuersal Churche, séemeth not wel to weighe his owne Conclusion. For of the same groūdes wée might wel reason thus: Rome now hath loste that power, and Princehoode of the worlde: Ergo, The Bishop there, is not now the Head of the Vniuersal Churche.

To be shorte, If the Churche of Rome woulde now faithfully kéepe the Traditions, and Doctrine of the Apostles, wée would frankely yelde her al that honour, that Iraeneus geueth her. But she hath shaken of the yoke of Christe, and wilfully breaketh Gods commaundementes, to thintent to vpholde her owne Traditions. For proufe wherof, to passe ouer an infinite number of other disorders, the Bishop there presumeth now to intitle him selfe,Gregor. li. 4. The Vniuersal Bishop. But S. Gregorie saith,Epist. 36. Nemo decessorum meorum hoc tam profano vocabulo vti consensit. None of my predecessours euer consented, to vse this vngodly name. Therefore like as Irenaeus saithe of his time, The Churche of Rome hath euer hitherto keapte the Tradition, and Doctrine [Page]of the Apostles:PrimatusErgo, al Churches ought to take her for an example, and to agree vnto her: So may wée in contrary wise say of our time, The Churche of Rome hath now broken the Traditions and Doctrine of the Apostles: Ergo, No Churche ought to folow her example, and to agrée vnto her.

M. Hardinge. The .10. Diuision.

Androw folowed our Sauiour before that Peter did.In. 2. Cor. 12. Et tamen primatum non accepit Andreas, sed Petrus: And yet Androw receiued not the Primacie, but Peter, saith Ambrose.

The B. of Sarisburie.

This errour holdeth onely of the missevnderstandinge of this woorde, Primatus: which by M. Hardinges [...]dgement, must néedes signifie an Uniuersal power ouer the whole worlde. B [...]t it is easy to be shewed, that, Primatus, emonge the Olde Fathers, is farre [...]I meane, for any superioritie, or preferrement before others.In Sermon. 35. And first to beginne with S. Ambrose, thus he writeth, Esau pe [...] [...]Primatus amisit.De Ieiunio. [...]of Rise potage lost the hon [...] of [...]. Augustin. in Euange Iohan. In like sorte writeth S. Augustine, Esau Primatus suos, non prop [...] [...], sed [...]perdidit. Tract. 73. Likewise the Councel of Chalcedo [...] in the condemnation of the Heretique Abbate Eutych [...]s,Concil. Chalcedone [...], [...]ione [...] ▪ vseth these woordes, De [...]imus eum extraneum esse ab omni officio [...],Concil. Toleta. 6 Ca. 13.& a nostra Communione, & a Primatu Monasterij. Wee decree, that he shalbe remooued from his office of Priesthoode, and from our [...], and from the Primacie of [...]Abbie. So the Councel of Toledo, Prim [...] [...]honorabiles hab [...]ntur in palatio: They are counted hono [...]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 By [...]p of Rome. [...]Ca. 2. In the Councel of Constantinople it is written thus, Alexand [...] Episcopi solius Orienti [...] curā gerant, seruatis honoribus Primatus Ecclesiae An [...] 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:Concil. Chalcedon. Actio. 16. Episcopus qui in A [...]iochia cōstitutus est, & qui in [...]eris prouincijs, [...]ampliorum. The Bishop that is appointed for Antioche, [...]Prouinces, let them haue the P [...]acies of the greater Cities. So the Emp [...] [...], and Ualentinian wrote vnto [...] rus the Bishop of Alexandria,Concil. Chalcedonen. Actio. 1. [...]reported in the Councel of Chalcedon, Authoritatem, & Primatum tuae praebemus Bea [...].

Now, if this woorde, Primatus, must néedes signifie that power▪ and gou [...] ment, that M. Harding fantasieth, then must it folow of [...], that Esau, Eu [...], the Bishop of Antioche, and the Bishop of Alexandri [...] ▪ had the Uniuersal Power, and gouern [...]ment of the whole worlde. But if it may wel be taken for any manner prefer [...]ement, or preeminence, or prioritie before others, then is M. Hardinges argument muche acra [...]ed, and concludeth not so much, as is pretended. Uerily Tertullian saith,Tertullian. De Praescriptio. contra Haereti. [...]Eccle [...] vna est illa ab Apostolis prima, ex q [...] omnes. Sic omnes primae, & omnes Aposto [...], dum vnam omnes probant vnitatem. So many and so greate Churches, are al that F [...] one Ch [...]che erected by the Apostles, fr [...] 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. De Simplicitate Praelatorum. 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 [Page] 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, incer [...]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:Gregor. lib. 4. and although S. Gregorie saye,Epist. 32. 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,This Epistle is forged, and [...]vvritrē by [...]. 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.Luc. 11▪ 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,De Trinita. li. [...]. and his 100The .100. [...]trueth. For Hilarie [...]eaketh no [...] one vvoorde of Peters [...]. Successour in that See, saithe, Supe [...] eminentem bearae fidei suae confessione locum promeruit: that for the Confession of his blessed faithe, [...]e deserue [...] a place of preeminence 101.The. [...] [...]anding in [...] 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:De Trinit. li. 6. and saith, Haec fides est fundamentum Ecclesiae: Super ha [...]e Confessionis Petram, Ecclesiae aedificatio est. This fai [...]h is the fundation of the Churche: Vpon this Rocke of Confession the Churche is builte. And [...]deth further.Augustin. in Iohan. tractatu. 11. &. 124. By the Confession of his blessed Faithe, he obteined a place of preeminenc [...], as M. Harding addeth of his owne,1. Corinth. 15. aboue al other. Wherein also he committeth an other vntrueth.1. Corinth. 4. For Hilarius saithe onely, He obteined a special place, and speaketh not one woorde of any other. Roman. 9. S. Augustine saith, Petrus pro omnibus dixit, & cum omnibus accepit:Matth. 5.Peter spake for al the reast: and receiued promise with al the re [...]st. As the Confession was one,1. Timoth. 3. so the place of preeminence was al one. The preeminence was,Luc. 22. that they shoulde be the first fruites of Goddes Sainctes: The vessels of Election: The Fathers of the people:Act. 7. The Light of the worlde: The pillers of the Churche:Act. 6. and the Angels of God. That they shoulde sit vpon twelue seates, and iudge the twelue Tribes of Israel.Reuelat. 1. This was the special préeminence of the Apostles of Christe,Reuelat. 2. and was equally geuen vnto them al.

But M. Hardinge cannot beléeue, there is any place of Preeminence, but onely [Page] 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:De vocatione gentium lib. 2. Ca. 6. Quae tamen per Apostolici Sacerdotij principatum amplior facta est Arce Religionis, quàm 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, mul [...]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,Extra. de Maior [...]. & obedientia Vnam Sanctam. 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 ouerrea [...]ched a great parte of the worlde. One saide, Romanos rerum Dominos. S. Ambrose saithe,Ambros. in Ser [...]ne. 66. R [...]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,Ambros. Epist. 32. Quid honorificentius, quàm 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,Augustin. Ostendatur mihi Romae in honore tanto Templum Rom [...] 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. [Page] So likewise Chrysostome,Ad populum Contigit primùm Antiochiae Discipulos appellari Christianos. Hoc autem Ciuitatum,Antiochen. hom. 17.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 Sacerdo [...]ij principa [...]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,2. Corin. 10. with whiche armour God is hable to pul downe Kinges and Princes to the obedience of his Christe.Hieremi. 1. Thus saith God vnto Hieremie, Constitui [...]e super Gentes, & Regna. I haue set the ouer Nations, and Kingedomes. And S. Peter speakinge generally vnto al Christian people,1. Petr. 2. 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.Li. 1. contra. 2. Epistolas Pel [...] gianorum. Ad Bonifacium, ca. 1. 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.The .102. vntruth. stā ding in the false Translation, and corruption of S. Augustines vvoordes. Caeterum magis vereri debeo, ne in Petrum contumeliosus existam.Quamuis ipse in co praeemineas celsiore fastigio speculae pastoralis. Lib. 2. de Baptismo contra Donatistas. Ca. 17.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,Culmen auctoritatis obtinuit Cui primas dare nolle, vel summae profectò impietatis est, vel praecipitis arrogantiae. 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,Concil. Carthaginen. 3. Ca. 26. 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 [Page] holden at Hippo Regius in his owne Diocesse.Concil. Hipponen. Cap. 27. Likewise he knoweth, that the same S. Augustine Decréed amonge other Bishoppes to the number of.Concil. Aphrican. Cap. 92. 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.Augustin. in Iohan. tracta. 13. 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 ye worlde vnto that See,Concil. Constantinopol. 1. ca. 5. was the Imperial Seate, and Presence of the Prince, as notably appeareth by the firste Councel of Constantinople.Distinct. 22. Cō stant inopolitanae. 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, P [...]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.De natura Deorum. So Cicero saith, Socrates princeps Philosophorum: Grauitate dicendi princeps Plato:De oratore. Pro domo su [...].princeps orbis terrarum Pompeius. Like as also Chrysostome saithe,Chrysost. ad Ro [...]a. Homi. 18. 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,Gregor. li. 6. Epist. 30. & li. 4. Epist. 39. 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, [...]gustin. Epist. [...] 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 Cōference, wherin is implied an equalitie, or a felowship. And afterwarde in ye 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 [Page] 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,Augustin. li. 1. bothe S. Augustines woordes in the Latine,Contra Epist. and also his owne Translation in the Englishe. S. Augustines woordes be these,Pelagianor. ca. 1. Cōmunis 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 ye 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,De Baptismo cōtra Donatist. li. 2. ca. 1. he dissembleth the woordes that S. Augustine in the very same place allegeth out of S. Cyprian,Cyprian. ad Quirinum. 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.Contra Luciferianos. 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 (103The .103. vntruth. S. Hierome meaneth not the Pope, but any other seueral Bishop. 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 ye 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, quàm 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 ye 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 c [...]nforme them selues. And by this order, the vnitie of ye Churche was wel preserued. S. Cyprian saith,Cyprian. li. 4. Epist. 9. Ecclesia cohaerentium sibi inuicem Sacerdotū glutino copulatur. The [Page]Churche is ioined togeather by the consent of Bishops agreeinge in one. Hierony. ad Nepotian. So saith S. Hierome. Singuli Ecclesiarū Episcopi: singuli Archiepiscopi: singuli Archidiaconi: & omnis ordo Ecclesiasticꝰ suis Rectoribꝰ 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,7. Quest 1. in Apibus. Hieronymus probat h [...]c, plures praelatos non debere esse in vna Ecclesia: Hierony. ad Titum. Ca. 1. sed singulos debere esse in singulis Eccles [...]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 [...]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. Cyprian. li. 1. Epist. 3. And therefore, as it is before declared▪ S. Cyprian saith,Hieronym. contra Luciferian. 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,Amphilochius. 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,Lactantius li. 4. Ca. 30. 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,Hieronym. ad Euagrium. but rather maketh him equal, and leuel with al other Bishoppes. For thus he writeth vnto Euagri [...]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,Cyprian. de simplicitate praela [...]orum. 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,Cyprian. li. 1. epist. 3. his Brother: and Cyrillus calleth Coelestinus likewise Bishop of Rome, his Felowseruant. And therefore, when I heare M. Harding by his strange interpretation,Cyrill. in Epis. ad Coelestin. Durand. li. 2. 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 Pontificū, a quo illi, tanqu [...]m a capite membra, descendunt, & de cuius plenitudine omnes accipiunt.[Page]This is Melchised [...], 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,Extrauag. Iohan. 22. Cum inter. In Glosa. Impressum Lugduni, anno. 1556. & antea Lugduni, anno. 1513. Gregori. li. 4. Epist. 76. 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 ye 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 Apos [...]like. His woordes may thus be engli [...]ed. If P [...]ule (saith he) the preacher of the truthe, and trumpet of the [...]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 Ch [...]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,Concil. Constantinopol. actio. 5. Euagri li 4. ca. 38. That this Theodor [...]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,Nicephor. li. 17. Ca. 27. Fides perit: istum Canones eijciunt: Mitte hunc fo [...]as, magistrum Nestorij: Nolite istum dicere Episcopum: Non est Episcopus: Impugnatorem Dei foras mitte: Concil. Chalced Actio. 1. 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,Concil. Constantinopol. Actio. 8. 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 ye 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:Ad Calat. 2. 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, Dextras dederunt [...]. euen as Peter was ouer the Iewes. And againe, Iames, Peter, and Iohn, that seemed to be the pillers, gaue vnto me, and B [...]rnabas the right handes of felowship. Here wée sée betweene Peter, and Paule a Couenante of equalitie, and neither superioritie, nor subiection.

[Page]And therefore S. Ambrose saith,Ambros. Sermon. 66. as it is before noted, Inter Petrum, & Paulum, quis cui praeponatur, incertum est: Between Peter, and Paule, whether ought to be pre [...]rred before other, I can not tel.

Neither wente he vp, Act. 15. 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. Galat▪ ca. 1. For thus lie his woordes: I neuer [...]with Fle [...]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, accurse [...] be he.Galat. ca. 2. 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 la [...] in Question; as it is here supposed. Hieronym. in [...]pist. ad Galat. [...]. And therfore S. Hierome saith, Ad hoc iuit Hierosoly mā. vt videret Apostolum (Petrum) non discendi studio, qui & ipse eundem praedica [...]o [...]s habere [...] 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 [...]uth [...]ur of his preachinge that Peter had: [...]ut to shew reuerence vnto him, th [...]t had been Apostle before h [...]m. And againe, Hieronym. [...]od [...]m. loco. [...]alat. 2. Proptereà quindecim ponit dies, vt ostendat non fuisse grande tempus, quo po [...]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, th [...]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 t [...]ught, not by man, but by God. Likewise saith Hugo Cardinalis a barbarous writer, Hugo Cardinali [...] in Epist. ad Gala [...]. Ca. 1. Secundum Literam [...]struimur de mutua dilectione, quam deberent habere praedicatores, & doctores: quia Paulus venit videre Petrum, quoniam bona audierat de eius doctrina. Accordinge to the l [...]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: Chrysost. in Epist. ad Galat. ca. 2. Paulus nihil opus habebat Petro, nec eius egebat voce: sed hono [...]e par erat ill [...]: nihil enim hîc dicam amplius. Pau [...]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 nostrorū ad viros sanctos proficiscuntur [...] [...]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 dign [...]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. [Page] Iames also was Heade of the Churche,Galat. Ca. 1. as wel as Peter: for Paule saithe, he visited him,Hieronym. in Prooemio in Epist. ad Ephesios Hugo Cardinal. in Epist. ad Galat. 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, Deuter. 16. Hereof it first began, that Bishoppes, and Archebishops made a vowe to visite the Pope [...]Paule w [...]nt to Hierus [...]lem to see Peter: And saith further, that Custome hath added to the same, this Commandemēt written in the Deuteronomie. Non appa [...]ebis in conspectu Domini vac [...]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 [...]e hath onely, & with suche affiance taken in hande. For not withstanding [...] a great pompe of [...]oordes, and the names of many holy Fathers, yet hath he not hith [...]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 s [...] lightly haue tripte it ouer.

M. Hardinge. The .17. Diuision.

Now let vs see, whether this chiefe auctoritie may be f [...]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 thin [...]es [...]. For euery multitude of their owne na [...]ure goeth a sunder into many: and from an other it comm [...]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▪ (for as there is one Faithe, one Baptisme, one callinge, so there is one▪ Chur [...]he▪ yea al we are one Bodie, and members one of an other, as S. Paule saithe: and in our Crede we al prof [...]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 i [...] 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 Scriptur [...]s,Augustin. de doctrina Christiana li. 3. Ca. 28. Quintus Curtius. saithe thus, Haec consuetudo periculosa est. Per Scripturas enim diuinas multò tutiùs ambulatur. This manner of expoundinge is very dangerous. The saf [...]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 h [...]ue but one Sunne, so may the whole worlde haue but one Kinge: And likewise Pope Bonifac [...]us the eighth to say,De Maioritate & obedienti [...]. Vnam Sanctam. as is before, In principio creauit Deus coelum, & terram: non in principijs, In the be [...]inninge, as in one, God made Heauen, and Earth, and not in the beginninges, as in m [...]ny: Ergo, the Pope is heade of the Churche.

But, saithe M. Hardinge, euery multitude naturally goeth a sunder: and the thinge that keepeth[Page]it togeather, m [...]st needes be [...]. That is to say, It is the Pope onely, that preserueth the vniti [...] of the [...], and mak [...]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 rem [...]mbreth, that the Councel of Syrmium▪ to take vp the contention betwéene Felix,Sozomen. li. 4. Ca. 15. and Liberius, that ambiti [...]usely stroue togeather for the S [...] of Rome, willed them to be Bishoppes there bothe togeather▪ [...]. 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.Roffensis. 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 r [...]membred of any of the Olde Fathers. S. Gregorie saithe,Gregor. lib. 4. epist. 32. None of [...]y predecesso [...]s: woulde euer take vpon him, to vse this vngodly name▪ [...]be [...] ▪ the V [...]iuersal Bishop: And yet it appeareth not, but the Churche was then [...]in vnitie.

Neither [...]nne [...]infini [...]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▪ to carrie the Sunne Beames aboute the Heauens, for lacke of skil, he soone set a [...]ier the whole worlde. It may not muche displease M. Harding, that I compare the Bishop of Rome, with Phaeton, a rashe yo [...]nge man: For S. Gregorie,Gregor. li. 4. Epis. 34. & Epis. 38. 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 acquanimi [...]er portamus, vniuersae Ecclesiae Fidem corrumpimus▪ If we take this mater quietly, Gregor. li. 7. Epi. 69. we destroy the faithe of the whole Churche.

This reason standeth thus: ‘The Churche of Christe is one,
Ergo, Gregor. li. 6. Epis. 24. 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, yet Goddes highe goodnesse hath so ordeined, as eche thing may be prouided for, according to his owne condition and nature. Therfore, where as mankinde dependeth most of sense, and receiueth al learninge, and institution of sensible thinges, therefore it hath neede of a man, to be a gouernour and ruler, whome it may perceiue by outwarde sense. And euen so the Sacramentes, by whiche the Grace of God is geuen vnto vs, in consideration of mannes nature, beinge so made of God, as it is, are ordeined in thinges sensible. Therefore it was behooueful, this gouernement of the Churche to be committed to one man, whiche at the firste was Peter, and afterwarde [...]che successour of Peter for his time, as is afore declared. Neither can this one man haue this power of any consent,The .104. vntrueth. For Christ [...] neuer appointed any such [...] Vicate. or companie of men, but it is necessarie he haue it of God .104 For, to ordeine and appointe the Vicare of Christ, it perteineth to none other, then to Christe. For where as the Churche, and al that is of the Churche, is Christes, as wel for other causes, as specially for that we are bought with a greate price, [...]. Corinth. 3. euen with his Bloude, as S. Paule saithe: howe can it perteine to any other, then to him, to institute and appointe to him selfe a vicare, that is, one to doo his steede?

The B. of Sarisburie.

M. Hardinge standeth very longe, in discoursinge this mater by natural reason▪ And for that he knewe, S. Augustine saithe, Si ratio contra Diuinarum Scripturarum[Page]authoritatem redditur, Augustin. ad Marcellinum Epis. 7. quamlibet acuta sit, fallit verisimilitudine: Nam veta esse non potest. If natural reason be alleged against the authoritie of the holy Scriptures, be it neuer so suttle, it beguileth menne by a likenes, or colour of the Trueth: for true it cannot be. And for that he also sawe, the reasons he hath brought, are very simple, and carrie no weight, he hath therefore thrust a great many of them in a thronge togeather, bothe to fil the Hearers senses, & also, that the one might the better aide the other.

For his entrie, in mirthe, and game, he calleth vs Gospellers. God open the eies of his harte, that he may sée the brightnesse of Goddes Gospel, and consider, what it is, yt he hath refused. Surely, it is an horrible thing, for a Christian man, thus to make mockerie of the Gospel of Christe.1. Corinth. 4. S. Paule saithe, Si opertum est Euangelium, in illis, qui pereunt, est opertum: If the Gospel be couered, it is couered from them, that perishe.

It misliketh him that we builde the vnitie of the Churche vpon Christe onely, and not also vpon the Pope: and this he calleth these New Gospellers Doctrine. God be thanked: these Gospellers haue good warrant for their Doctrine. S. Paule saithe,Ad Ephes. 1. Eum dedit Caput super omnia ipsi Ecclesiae, quae est Corpus eius. God hath geuen Christe to be Heade ouer al, Ad Ephes. 5. euen to the Churche, whiche is his Bodie. And againe, Ille est Caput, qui dat salutem Corpori. Christe is the Heade, that geueth health vnto the Bodie. Christe is our peace: Ad Ephes. 2. Al we are one in Christe Iesu. Therefore S. Gregorie saithe, Nos quoque à vobis non longè sumus: Gregor. li. 4. Epis. 36. Ad Eulogium. quoniam in illo, qui vbique est, vnum sumus. Agamus ergo [...]i gratias, qui solutis inimicitijs in Carne sua, fecit, vt in omni orbe terrarum vnus esset Grex, & vnum Ouile, sub se Vno Pastore. We are not farre away from you: bicause in him, that is euery where, we are al one. Therefore let vs geue him thankes, that enemitie beinge broken in his Fleashe,Iohn. 10.hath caused that in al the worlde there shoulde be one Flocke, and one Folde vnder him selfe, beinge the one Shepehearde. These places, and infinite other like, are good warrantes of our Doctrine.

Nowe, if M. Hardinge be hable by the Scriptures, or Holy Doctours, to say as muche for the Bishop of Rome, that he is the Heade of the Churche, that is to say, the Heade of Christes Bodie: or that the Church receiueth influence, or health from him: Or that he is our Peace: or that we are al one in him: or that al the worlde is one Flocke,Ad Ephes. 4. and one Folde, and he the one Sheepehearde: Or that S. Paule, as he saide, There is one Lorde, one Faithe, one Baptisme, so he saide also, There is one Pope: then haue we some cause, to thinke accordinge to M. Hardinges fantasie, that the vnitie of the whole Churche is founded, and builte vpon the Pope. Certainely, it seemeth, S. Augustine woulde not geue this priuilege vnto S. Paule. His woordes be plaine,August. contra literas Petiliani li. 3. Ca. 42. Iohan. 15. Nec Paulus radix eorum erat, quos plantauerat: sed ille potius, qui ait, Ego sum vitis: vos estis Sarmenta. Caput etiam eorum quomodo esse poterat, cum dicat, Nos omnes vnum esse Corpus in Christo, ipsumque Christum Caput esse vniuersi Corporis? Neither was Paule the roote of them, whome he had planted: but rather he, that saith, I am the vine, and you are the sprigges. But the Heade of them how coulde he be,Ephes. 1.seeinge he him selfe saithe, Al we in Christe are one Bodie: and, That of the whole Bodie Christe him selfe is the Heade? If S. Paule, as S. Augustine saithe, coulde not be Heade of the Churche, howe may we then thinke, that the Bishop of Rome may be Heade of the Churche?

But mankinde, saithe M. Hardinge, dependeth moste of sense: Therefore the whole Churche must haue one man to rule and gouerne ouer it: and that man is Peters successour, and Christes Vicare in Earthe. I maruel that none of the Olde Fathers coulde euer vnderstande, either the necessitie of this reason, or this special name, and title of Christes Uicare. How be it, one true woorde M. Harding hath vttered amongst many others: that is, that to apointe Christe Uicare, it perteineth onely vnto Christe, and to none other. Of whiche grounde we may wel reason thus: Christe neuer ordeined, nor appointed, nor once named, the Bishop of Rome, or his Successoure to be his Uicare, that is, [Page] to be an Uniuersal Bishop ouer the whole Churche:Christes Vicare. therefore by M. Hardinges owne position, the Bishop of Rome hath of longe time vsurped a power againste Christe, without Commission, and in déede is not Christes Uicare. S. Hierome saithe generally of al Bishoppes,Hieronym. in Epist. ad Titum. Nouerint Episcopi, se magis Consuetudine, quàm dispositionis Dominicae Veritate, Presbyteris esse maiores. Lette Bishoppes vnderstande, that they be greater then the priestes by order, and Custome (of the Churche) and not by the trueth of Goddes ordinance. If Christe, as S. Hierome saithe, appointed not one priest aboue an other, howe then is it likely, he appointed one Priest to be, as M. Hardinge saithe, Prince and ruler ouer al Priestes throughout the whole worlde?

As for the Uniuersal supplieinge of Christes roome, Tertullian saithe, The Holy Ghoste is Christes Vicare. Tertul. De praescriptionib. cō tra Haereticos. For thus he writeth, Sedet ad dextram Dei Patris: misit Vicariam vim Spiritus Sancti, qui credentes agat. Christe sitteth at the right hande of God the Father: and insteede of him selfe, sent the power of the Holy Ghoste as his Vicare, to directe them that beleeue.

But bicause we are not onely ledde inwardely by Goddes Sprite, but also outwardely by our senses, therefore hath Christe appointed, not one man to be his Uicare General ouer al, but euery of his Apostles, and so euery Priest to be his Uicare within his Diuision.Eusebij Episcopi Rom. Epist. 3. So saithe Eusebius Bishop of Rome, Caput Ecclesiae Christus est: Christi autem Vicarij Sacerdotes sunt, qui vice Christi, legatione funguntur in Ecclesia. Christe is the Heade of the Churche: and his Vicares be the Priestes, that doo their Message in the Churche,2. Corinth. 5. Hieronym. ad Euagriū tom. 2. Pag. 329.in the steede of Christe. Therefore saith S. Hierome, Potentia diuitiarum, & paupertatis humilitas, vel sublimiorem, vel inferiorem Episcopum non facit▪ Caeterum omnes Apostolorum successores sunt. The stoutnes of ri [...]ches, or the humilitie of pouertie, maketh a Bishop neither higher, nor lower: But al Bishoppes be the Apostles successours. Other vniuersal Uicar of Christe, there is none named in the Scriptures, onlesse it be he,2. Thessalon. 2. of whom S. Paule forewarneth vs, Homo ille sceleratus, filius perditus &c. That wicked man, that Childe of perdition, that setteth him selfe vp against God, and that so farre foorthe, that he wil sitte in the Temple of God, and shewe him selfe, as if he were God. But this Uicare Christe shal destroie with the spirite of his mouthe.

To conclude, M. Hardinge séemeth to reason thus, Mankinde dependeth moste of sense: Ergo, the Pope is the Heade of the vniuersal Churche. Here is a very vnsensible argument: nor sense, nor reason can make it good. By as good sequele he might say,

Mankinde dependeth most of sense: Ergo, one Kinge must rule ouer the whole worlde.

M. Hardinge. The .19. Diuision.

Wherefore to conclude, excepte we woulde wickedly graunte, that Goddes prouidence hath lacked, or dothe lacke to his Churche, for loue of whiche he hath geuen his onely begotten Sonne, and whiche he hath promised neuer to forgeate, so as the woman can not forgeate the Childe, she bare in her wombe:A sorte of simple reaso [...]s. reason may soone induce vs to beleeue, that to one man, one Bishop, the chiefe and highest of al Bishoppes, the successour of Peter, the rule and gouernement of the Churche by God hath beene deferred. For elles if God had ordeined, that in the Churche shoulde be sundrie heades and rulers, and none constituted to be ouer other, but al of equal power, eche one amonge their people: then he shoulde seeme to haue set vp so many Churches, as he hath appointed gouernours. And so he shal app [...]are to haue brought in amonge his faitheful people, that vnruly confusion, the destruction of al common weales, so muche abhorred of Princes, whiche the Greekes cal Anarchian, whiche is a state, for lacke of order in gouernours, without any gouernement at al. VVhiche thinge, sithe that the wise, and politike men of this worlde doo shunne and detest in the gouernement of these earthly Kingedomes, as most pernicious and hurteful, to attribute to the highe wisedome of God, and to our Lorde Christe, who is the auctor of the moste ordinate disposition of al thinges in earthe, and in Heauen: it were heynous, and prophane impietie. VVherefore if the state of a Kingedome, can not continewe salfe, onlesse one haue power to rule, how shal not the Churche spredde so farre abroade, be [Page] in danger of great disorders, corruption, and vtter destruction, if, as occasion shalbe geuen, amonge so great strifes and debates of men, amonge so many fier brandes of discorde, tossed to and fro by the Diuelles, enemies of vnitie: there be not one heade and ruler, of al to be consulted, of al to be hearde, of al to be folowed, and obeyed? If strife and contention be stirred about matters of Faith, if controuersie happen to arise about the sense of the Scriptures, shal it not be necessary, there be one supreme iudge, to whose sentence the parties may stande? If neede require (as it hath been often seene) that General Councels be keapte, how can the Bishops, to whome that matter belongeth, be brought togeather, but by the cōmaundement of one heade gouernour, whome they owe their obedience vnto? For elies beinge summoned, perhaps they wil not come. Finally, how shal the contumacie and pertinacie of mischieuous persones be repressed, specially if the Bishops be at dissension within them selues: if there be not a supreme power, who towardes some may vse the rodde, towardes other some the spirite of lenitie, [...]su [...]he discrete temperament, as malice be vanquished, right defended, and concorde procured: leaste, if the smal sparkes of strife be not quenched by auctoritie at the beginninge, at length a greate flame of Schismes and heresies flashe abroade, to the great danger of a multitude? Therefore as there is one Bodie of Christe, one Flocke, one Churche, euen so is there one head of that his mystical bodie, one shepeherde, and one chief seruant made stewarde, ouerseer, and ruler of Christes householde in his absence, vntil his comminge againe.

The B. of Sarisburie.

Who so denieth the Bishop of Romes supreme gouernement, saithe M. Hardinge, he vtterly denieth Goddes prouidence: & thus the great prouidence of God, is brought foorthe to serue M. Hardinges simple reason. The like consideration, as may be supposed, moued Petrus Bertrandus to write this special Glose vpon the Decretalles,De Maiorit [...] & obedient. Non videretur Dominus discretus fuisse, vt cum reuerentia eius loquar, nisi vnicum post se talem Vicarium reliquisset.Vnam Sanctam. In Glosa.Otherwise Christe shoulde not seeme to haue dealte discreetely, sauinge his reuerence, onlesse he had lefte some one suche Vicare b [...]h [...]nde him: And therefore he saithe further, Christo data est omnis potestas in Coelo, & in terra: Ergo Summus Pontifex, qui est eius Vica [...]ius, habet eandem potestatem. Al manner power bothe in Heauen and Earth is geuen to Christe, Therefore the highest Bishop, whiche is his Vicare, hath the same power. Likewise they say,De Sentent. Excommu. [...]a. Si aliquid. Hos [...]ien. Papa potest facere omnia, quae Christus ipse potest. The Pope may doo, what so euer Christ him selfe may doo. And, De translatione Epis [...]o. [...]Quanto. Innocen. 3. Papae, & Christi, est vnum Tribunal. The Pope and Christe haue one Consistorie, and keepe one Courte.

Upon occasion hereof, M. Hardinge seemeth to reason in this sorte: Onles there be one appointed by God to be the Vniuersal Bishop of the worlde, hauinge Omnia iura in scrinio Extra. de Constitutionibus. licet Romanus.pectoris sui, al manner lawe, and right in the closet of his breaste:De transla. Episcop. Ca. Quanto. in Glosa.Cui sit pro ratione voluntas, whose pleasure may stande in steede of lawe: Unto whome, what so euer he doo, noman may say,De concessione prabende. Ad Apostolatus. in Glosa. Domine cur ita facis? Sir, why doo you so? And the same neither exhorte, nor teache, nor minister Sacrament, nor exercise Discipline, nor doo the dewtie either of Bishop, or of Priest, or of Deacon, or any other the meanest officer of the Churche, but onely take vpon him to rule, and gouerne the whole Churche: Onles there be some suche one, then, saith M. Harding, God hath no prouidence, neither is careful for his Churche.

If controuersie growe, aboute the vnderstandinge and sense of Goddes woorde, if it be necessarie that a Councel be called, if contention fal out betwéene any other inferiour Bishoppes, then saithe M. Hardinge, it is necessary, there be one supreme Iudge, that may in fallibly declare Goddes meaninge, that may summon the Councel, that may heare, and determine maters betweene the Bishoppes. Touchinge the searchinge out of the sense of the Scriptures,De Doctrina Christiana. li. 3. S. Augustine geueth sundrie good rules: But this strange rule of recourse to the Pope, he toucheth not, nor taketh it for any rule.

But they say, The Scriptures be darke: therfore we must séeke the meaning of them in the Doctours. The Doctours agrée not: Then must we weigh & trie them [Page] by the Maister of the Sentences.Magister non [...]enetur. The Maister of the Sentences him selfe sometimes is not holden: then muste we seeke further to the Schoole Doctours. The Schoole Doctours canne in no wise agrée: there is Scotus againste Thomas: and Occam against Scotus: and Alliacensis against Occam: the Nominales against the Reales: the Scholasticalles against the Canonistes: the contention is greater, & the doubtes darker, then euer they were before. Neither is there any resolution to be hoped for, but onely of the Bishop of Rome: whome M. Hardinge calleth the supreme Iudge:Baldus. who, as one saithe, is Doctor vtriusque Legis, Authoritate, non Scientia, Doctour of bothe Lawes, by Authoritie, not by knowlege. How be it, it appeareth his knowlege, and authoritie in suche cases are bothe like. For not withstandinge any his determination, the contention standeth stil as it did before. Truely Alphonsus de Castro, Alphonsus de Castro li. 1. Ca. 4. a Doctour of the same side, saithe, Cum constet plures Papas adeò illiteratos esse, vt Grammaticam penitus ignorent, qui fit, vt sacras Literas interpretari possint? Seeinge it is wel knowen, that many Popes be so voide of learninge, that they be vtterly ignorant of their Grammar, how may it be, that thei can expounde the holy Scriptures? Thus that supreme Iudge, at whose onely handes M. Hardinge woulde haue al the worlde to seeke for the very sense of Goddes woorde, as Alphonsus saithe, may goe to schoole to learne his Grammar. And what if the Pope be an Heretique, as Liberius was an Arrian:Alphonsus de Castro li. 1. Ca. 4 Honorius an Eunomian: Anastasius was a Photinian: and as Lyra saithe, Multi Papae inuenti sunt Apostatae, Many Popes haue been rennegates of the Faithe: Nico. Lyra in Matthae. 16. ca. Or what if he be a [...]orcerer, and haue league and conference with the Diuel, as had Syluester the seconde?Platyna in Syluestro. Yet must we needes haue recourse vnto suche a one, as vnto the mouthe of God, for the certaine sense & meaninge of Goddes woorde? Uerily, in the olde times, menne that stoode in doubte of any mater of learninge, and woulde gladly be resolued, sought vnto the best learned, and not vnto the Pope.Leo Episto. 37. ad Episcopum Rauennatem. Pope Leo himselfe in a case of doubte, thought it good to conferre with other Bishoppes. The Bishoppes of Numidia sente, not to the Bishoppe of Rome to be resolued, but vnto S. Cyprian, and other Bishoppes within Aphrica.Cyprian. li. 1. So likewise S. Hierome writeth of him selfe, Ob hanc causam vel maximè Alexandriam nuper perrexi, vt viderem Didymum, Epis. 4. & ab eo in Scripturis omnibus, quae habebam, Hiero. in procemio in Epist. ad Ephes. dubia omnia exquirerem. For this cause chiefely I wente of late to Alexandria, to thintent I might see Didymus, and be resolued by him in al suche doubtes, as I had founde in the Scriptures. And S. Ambross saieth, that certaine learned menne in mater of question, hauinge receiued answeare, and determination from the Bishoppe of Rome, yet not withstanding for their better satisfaction, sought further vnto him. Thus he writeth,Ambros. li. 10. Post Romanae Ecclesiae definitionem, meam adhuc expectant sententiam. Epis 83. After the discussinge of the Churche of Rome, they yet looke for my sentence.

As for General Councelles, it is wel knowen, and, God willinge, shal appeare hereafter more at large, that they were called and summoned by the Emperours onely, and not by the Bishoppes of Rome. Sozomenus saithe,Sozomenus, citatur inter Acta Liberij. Imperator praeceperat, Concilium Mediolani celebrari. The Emperour had commaunded a Councel to be keapte at Millane.

Maters of variance betwéene Bishoppes were taken vp, not onely by the Bishop of Rome, whose greatest practise these many yéeres hath beene to inflame, and mainteine discorde amonge Princes, but also sometimes by the Prince, sometimes by Councelles, sometimes by other Bishoppes, sometimes by some inferiour persones, that were no Bishoppes.Ambro. De obitu Valētiniani. Bernardus in Canti [...]a Canti. Sermo. 22. S. Ambrose was sent for into Fraunce, to pacifie the Bishoppes there. Bernarde beinge but an Abbate, compounded that greate dissension, that was betweene Pope Innocentius, and Peter in the Churche of Rome. Therefore to these purposes, it is nothinge needeful to erect [Page] a new Uicare General, or to geue any man this Uniuersal power ouer the Church of God.

M. Hardinges reasons procéede thus, God is careful, and hath a special prouide [...]ce for his Churche: Doubteful places of the Scripture mus [...]e be expounded: General Councelles muste be summoned: Bishoppes beinge at variance muste be reconciled: Ergo, The Bishop of Rome is Christes Vniuersal Vicare, and Heade of the Vniuersal Churche. Otherwise, saithe he, the Churche canne neuer be rightly gouerned, nor preserued in Unitie. But Goddes name be blissed for euer. God is hable to gouerne his Churche, not onely without suche a Uicare, but also maugr [...] suche a Uicare. Miserable were Goddes Churche, if it stoode onely at the Bishop of Romes gouernement. Longe it were to open the loosenes, and dissolution of his owne Churche, that lieth before him. S. Bernarde speakinge of the same saithe thus,Bernard. ad Eugenium li. 4. Mali ibi proficiunt: boni deficiunt. Il menne there goe foreworde: But good menne goe backewarde. A planta pedis, vsque ad verticem Capitis, non est in ea sanitas.Bernard. de Conuers. Pauli. Esa. 1.From the sole of the foote, vnto the crowne of the heade, there is no whole parte in it. And againe, Serui Christi seruiunt Antichristo. They woulde be called the Seruantes of Christe, and yet in deede they serue Antichr [...]st. If the Bishoppe of Rome can no better rule a fewe Churches in one Citie,Bernard. in Cantica Canti. howe then is he hable to rule the infinite multitude of the whole Uniuersal Churche of God?

But God hath other waies, and meanes, whereby he hath euer gouerned his Churche. S. Cyprian saithe, Cyprian. ad Stephan. lib. 3. Ideò plures sunt in Ecclesia sacerdotes, vt vno haeresim faciente, coeteri subueniant. Therefore there be many Bishoppes in the Churche, that one runninge into Heresie, the rest may healpe.Epis. 13. And againe, The Churche is preserued in vnitie,Cyprian. li. 4. by the consent of Bishoppes agreeinge in one: And to this ende S. Hierome saith, as is before alleged, Nouerint Episcopi, se debere in commune Ecclesiam regere. Epis. 9. Let Bishoppes vnderstande,Hieronym. in Epis. ad Titum. Ca. 1. that they ought to rule the Churche, as al in one.

As for the vnitie, that M. Hardinge meaneth, it is a vile subiection, and seruitude: it is no vnitie. S. Hierome saithe, Nomine vnitatis, & Fidei infidelitas scrip [...]a est:Hieron. contra Luciferianos. Nam illo tempore nihil tam pium, nihil tam conueniens seruo Dei videbatur, quàm 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,Sapientiae. 14. [...]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,Act. 1. 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,Act. 2. and wondered at, and of some mo [...]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:Act. 5. when variance being risen about the obseruation of certaine pointes of Moyses lawe,Act. 15. 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 [Page] of least weight, that Paule beinge returned to Damasco out of Arabia, after three yeeres wente to Ierusalem,Galat. 1. to see Peter,Peter Heade. and abode with him fiftene dayes.

105.The .105. vntrueth, ioyned vvith a sclaunder. 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 1 practises, for declaration of this special auctoritie, and power. Firste, that Bishops 106The .106. vntrueth, As aftervvarde it shal appeare. 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 2 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, 3 and by other censures of the Churche. Furthermore, that the ordinances, and elections of Bishoppes 4 of al Prouinces, haue beene confirmed by the Pope. Beside this, that the approuinge, and disallowinge 5 of Councelles haue perteined to him. Item, that Bishoppes wrongefully condemned, and depriued 6 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,Act. 15. but S. Iames pronounced the Sentence, whiche thinge belonged onely to the Heade, and President of that Councel. He must be very simple, that wilbe 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:Actorum. 15. he calleth himselfe Compresbyterum, Felowe elder.1. Petr. 5. He commaundeth not, nor chargeth any man, but heareth, and intreateth others,Actor. 8. 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 dealing [...] with Heathens,Actor. 11. 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, Galat. 2. sicut Petro Circuncisionis▪ To mee is committed[Page]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. 2. Corin. [...]. 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 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, Cyprian. De simplicitate Prelatorum. as is before alleged, Idem erant alij quod Petrus: The reast were the same, that Peter was: And Origen Origen. in Matthae. tract. 1. 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 shalbe 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,August. De Baptismo contra Donat. li. 7. Ca. 43.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, Cornel. Episcopus Bitontinus, in Oratione ad Synodum. Papa lux venit in mundum: sed dilexerunt homines magis tenebras, quàm 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, Stephan. Archiepiscop. Patracen. in Concil. Lateran. sub Leone, Sessione. 10. 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. De Maioritate & obedient. Uerily, as I haue saide before, Camotensis thus reporteth of them, Vim faciunt scripturis, vt habeant plenitudinem potestatis. Vnam Sanctam. To thintent thei may haue the fulnes of power, they doo violence to the Scriptures,1. Cor. 2. and diuise strange constructions contrary to the sense of the Churche of God.Roma. 13.

But,Citatur à Cornelio Agrippa de vani scien. 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 [Page] 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,Cyprian. li. 1. Epis. 3. cal him not their Heade, but their Brother, or Felowe. S. Cyprian vnto Cornelius writeth thus, Cyprianus Cornelio Fratri. Cyprian vnto Cornelius Concil. Carthaginen. 5. 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,In Decretal. Hormisdae. Frater in Christo Charissime. My deere Brother in Christe. So likewise Dionysius the Bishop of Alexandria calleth Stephanus, and Sistus Bishoppes of Rome,Euseb. li. 7. Ca. 5.his louing Brethren. So the Bishoppes of Aphrica cal Anastasius, Consacerdotem, their felow Bishoppe: Euseb. li. 7. Ca. 9 Like as Cyrillus also calleth Coelestinus: and Marcellus the Bishoppe of Ancyra calleth Iulius Comministrum,In Concil. Aphricano.his Felowe seruant. These woordes, Brother, and Felowe, séeme rather to signifie an Equalitie betwéene Bishoppes,In Concil. Ephesino. then any suche Soueraine Power, or Uniuersal Authoritie, as the Bishop of Rome nowe claimeth.

Further,Epiphan. li. 3. tom. 1. haeresi. 72. 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.Concil. Nicen. Ca. 6. The Councel of Aphrica straitely forbiddeth, any man out of that Countrie to appeale to Rome. The foure Patriarkes of Rome,Concil. Aphrican. Ca. 92. of Constantinople, of Antioche, and Alexandria, vsed to write letters of conference betweene them selues, thereby to professe their Religion one to an other:Literae Synodicae. 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,Gregor. li. 1. and to Eusebius, to doo the like in the Weast:Epis. 25. & li. 6. Epis. 24. 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?Rufinus li. 1. Ca. 29. Aeneas Syluius beinge him selfe afterwarde Bishop of Rome, for certaine proufe hereof writeth thus, Ad Episcopos Romanos aliquis sanè, sed tamen paruus,Aeneas Syluius.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 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.

I [...]ius folowinge the Ecclesiastical rule, commaunded them to come to Rome, and caused the reuerende [Page] Athanasius to be cited to iudgement, regulariter, after the order of the Canons. He came▪ 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, 107The .107. Vntruth, S. Chrysostomes vvordes vntruly reported. 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:Athanasius in Apologia. 2. 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.

[Page]Thus ambitiously to auance them selues, vnder pretence of suche Appeales,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,Concil. Nicen. 1. Cap. 5. 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, Concil. Nicen. 1. Can. 5. Ergo, vt haec possint digna examinatione perquiri, rect [...] 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: Concil. Telen. tēpore Zosimi Can. 17. 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, Concil. Mileuitan. Can. 22. 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, Concil. Aphrican. Can. 62. 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 prouocēt, nisi ad Aphricana Concilia, Concil. Aphrican. Can. 92. 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. 2. Quest. 6. Ca. Placuit. 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 [Page] 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 Epistola Aphricani Concilij ad Coelestinum. Bishop of Rome, declaringe at length bothe the state, and conueyance of the cause, and also their griefe, and mis [...]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,Iustitiam examinis vnicuilibet. 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.Executores Clericos vestros. 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,Sozomenus. li. 3. Ca. 8. 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 Cyprian li. 1. Epis. 3. findinge faulte with suche renninge to Rome, and defeatinge of Iustice, writeth vnto Cornelius the Bishop there in this sorte: Cum aequum iustum (que) sit, vt vniuscuius (que) causa illic audiatur, vbi crimen est admissum, & singulis pastoribus portio gregis sit adscripta, quam regat vnusquis (que), & gubernet, rationem sui actus Domino redditurus, oporte [...] vti (que) cos, quibus praesumus, non circumcursare, nec Episcoporū 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.Lewde, and d [...] sperate. 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 [Page]might grow, to bridle this ambitious oultrage, thought it necessary for his sub [...]es, to prouide a straite Law in this wise to the contrary. Si quis Sanctissimorum Episcoporum eiusdem Synodi dubitationem aliquam adinuicer [...]habeat, siue pro Ecclesiastico iure, siue pro alijs quibusdam rebus,Authen De [...]Episcopis, Collatio. 9. Si quis Verò.prius Metropolita eorum, cum alijs de sua Synodo Episcopis, causam examiner, & iudicet. Quod si vtra (que) pars rata non habuerit ea, quae iudicata sunt, tunc beatissimus Pa [...]riarcha Dioceseos illius inter eos audiat, & illa determinet, quae Ecclesiasticis Canonibus, & Legibus consonant, Nulla parte eius sententiae cō tradicere valente. [...]. If any of the moste holy Bishoppes, [...]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. In eodem. [...]. 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, Cod. De Sacrosanctis Ecclesiis Omni. vetustatem, & Canones pristinos Ecclesiasticos, qui vs (que) tunc tenuerun [...], per omnes Illyrici prouincias seruari praecipimus: vt si quid dubietatis emerserit, id oportear, non abs (que) sententia viri Reuerendissimi Sacrosanctae Legis Antistitis Ecclesiae vibis Constantinopolitanae, quae Romae veteris praerogatiua laetatur, Conuentui Sacerdotali, & Sancto iudicio reseruari. Cod. De Epis. & Clericis. Actor in nullo alio foro, vel apud quenquam alterum Iudicem, Clericos (Ecclesiae Constantino politanae) litibus tentet irretire. 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 [...]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 Constātinople was likewise Head of the Uniuersal Churche.

And againe, the Emperour Leo in plainer woordes: Omnes qui vbicun (que) sunt, vel post hac fuerint, Cod. De Episcopis, & Clericis. Omnes. Orthodoxae Fidei Sacerdotes, & Clerici, cuiuscū (que) gradus sint, Monachi quoque, in causis ciuilibus, ex nullius penitus maioris, minorisue sententia Iudicis commonitoria, ad extraneaiudicia perirahātur, 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 f [...]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, Bernard. ad Eugenium de Consideratione. li. 3. & fas, praeter morem, & ordinem fiunt. Repertum ad remedium, reperitur ad mortem: Antidotum versum est in venenum▪ 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 [...]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[Page]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 shalbe 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,Epist. 2. Chrysost. ad Innocentiū. Certamen est totius orbis: Ecclesiae vs (que) 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. Socrates li. 2. Cap. 11. The Emperours Captaine with a bande of souldiours besette the Churche, where Athanasius was prayeing: Of the people, that was with him,Sozomen. li. 3. Cap. 6. 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:Athanas. in Episiola ad solitariam vitam agentes. 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,Theodor [...]t. li. 2. Cap. 14. 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,Athanas. Apolog. 2. and intreatinge for them, was moste famous aboue al others. In like sorte sometimes they fledde for healpe vnto the Emperour.Socrat. li. 1. Cap. 23. So Athanasius beinge condemned in the Councel at Tyrus, fleadde to Constantinus the Emperour: Flauianus vnto the Emperours Theodosius, and Ualentinianus:Cassiodorus lib. 4. Cap. 20. Donatus à Casis Nigris vnto Constantinus. And the Emperours sometimes called the parties, and hearde the mater them selues:Ambros. lib. 10. [...]pist. 78. Sometimes they wrote fauourable letters in their behalfe. The Emperour Constans wrote vnto his brother Constantius, to cal before him the Bishops of the Easte parte,Augustin. Epist. 162. to yelde a reckeninge of their dooinges against Athanasius. The Emperour Honorius gaue his endeuour that Athanasius might be restoared.Inter Decret [...] Iulij, è Sozomeno. 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: Sozomen. lib. 8. Cap. 28. ac re ipsa, quàm sincerè, ac rectè iudicaueritis, ostendatis: idque, Coram me, quem sincerum esse Dei ministrum, ne vos quidem ipsi negabitis. Socrat. lib. 1. Cap. 33. 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 h [...]ue dealt: and that euen before me, whom you your selues can not den [...]e, to be the sincere Seruaunte of God. Coram me.

[Page]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 App [...]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, Epist. Chrysost. [...]d Innocen. in Tom. 5. nationem inuadat, obsecro, vt scribas, quod haec tam inique facta, & absentibus nobis, & non declinantibus iudicium, non habeant robur: Sicut ne (que) natura sua habent. Illi autem, qui iniquè egerunt, poenae Ecclesiasticarum Legū subiaceant. Nobis verò, qui nec conuicti, nec redarguti, nec habiti vt rei sumus, literis vestris, & charitate vestra, aliorum (que) omnium, quorum an [...]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:M. Hardinge falsifieth, and vntruely translateth S. Chrysostome. 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, Ad Innocen. Epistpriore. 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: Epist. Iulij, in Athanasij Apol. 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 [Page] 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, In Apolog. 2. Concilium indici postulauerunt: Your owne embassadours Macarius beinge a Priest, and Hesychius beinge a Deacon, required that a Councel might be summoned. And againe, Epistola Iulij ad Orientales, inter Decreta Iulij. 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: Basil. Epis. 48. ad Athanasi. 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, Basil. ad Athan. Epis. 52. vt scribatur Episcopo Romae, vt ea, quae hic geruntur, consideret, det (que) 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. Athanasi in Epist. ad solitarid vitam agentes. For so Athanasius saith, Misit omnium Italicorum Episcoporū 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 auoucheth by these woordes, Epist. Iulij in Apologia Athanasij. 2. 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,Nicephorus li. 13. Ca. 33. 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,Optatus li. 2. 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:Inter Decreta Iulij, Concil. tomo 1. Si nostris placitis assentiri volueritis, pacem vobiscum, & Communionem habere volumus. Sin verò aliter egeritis, & eis amplius, quàm 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 [...]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: Inter Decreta Innocentij, Epistol. 27. 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 [Page] 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,Sozomenus li. 3. Ca. 10. 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,Concil. Constantinopol. quintū Actio. 1. 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. De officio eius, cui mandata est Iurisdictio. Mandatam.

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.Epist. Iulij, in Apologia Atha. 2. Si Macario, & Hesychio nullam Synodum postulantibus adhortator fuissem, vt ad Synodum, qui ad me scripsissent, conuocarentur, id (que) in gratiam fiatrum, qui se iniuriam pati conquerebantur, etiam ita iusta fuisset mea cohortatio: I am verò, vbi i [...]dem illi, qui a vobis pro grauibus viris, & fidedignis habiti sunt, authores mihi fuerint, vt vos conuocarem, cert [...] 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 [...]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, 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.

TheodoretusTheodoretus. 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.

[Page]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 shal afterwarde be shewed more at large, Donatus a Casis nigris, August. epist. 162 Extra. de appellationib. in Sexto. Roma. Ecclesi. In Glosa. 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, quàm 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 1 causes, were made vnto the Emperours, and Ciuile Princes.

Secondely, for that the Bishop of Rome determined suche cases of Appeale,2 by warrant, and Commission from the Emperour.

Thirdly, for that maters beinge once hearde, and determined by the Bishop 3 of Rome, haue béene by appeale from him remooued further vnto others.

As touchinge the first,Eusebi. li. 10. ca. 5. that appeales in Ecclesiastical causes were lawfully made vnto the Prince,Socrat. li. 1. ca. 34. it is cleare by Eusebius, by Socrates, by Nicephorus, and by S. Augustine in sundrie places.Nicephor. li. 7. ca. 43. Donatus beinge condemned by thréescore and tenne Bishops in Aphrica, appealed vnto the Emperour Constantinus, & was receiued. S. Augustine saith,Augusti. Ep. 162 Contra Epist. Parmenianus vltrò passus est suos adire Cōstantinū: Parmenianus willingly suffered his felowes to goe vnto Themperour Constantinus. Againe he saith Infero adhuc & verba Constantini ex literis eius, Parmentani. li. 1 Ca. 5. vbi se inter partes cognouisse, & innocentē Caecilianū comperisse, restatur. Here I bringe in the woordes of Constantine out of his owne letters, wherein he confesseth, that he hearde the parties, Contra Cresconium Grammati. li. 3. ca. 71. 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 Imperatorē legati vestri venerunt? What, is it not lawful for ye Emperour, or for such as shalbe sent by the Emperour, to pronounce sentence of Religion? Contra Epist. Parmen. li. 1. ca. 7. 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 nō debet,August. epist. 68.quis vrgebat maiores vestros causam Caeciliani ad lmperatorē 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,Socrat. li. 1. ca. 33. Vt re ipsa quàm sincerè, ac rectè iudicaueritis, oftendatis: id (que) 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 ye Prince to haue the hearinge of the same. Yet was not the Prince therefore ye Head of ye Uniuersal Churche. Certainely S. Gregorie thought it not amisse,Gregor. li. 11. Epis. 8. to commit a Spiritual mater, touching ye purgation of a Bishop, to Brunichilda the Frenche Quéene. Notwithstanding it be noted thus in ye Glose:2 Quest. 5. Mennam. Fuit tamen hic nimiū papaliter dispensa [...]um: As touching the Bishop of Romes power herein, it is certaine, he hearde [Page] suche maters of appeale, by warrant of the Emperours Commission, and not as haui [...]ge authoritie of him s [...]lfe. S. AugustineAugusti. Epist. 162. 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 Mil [...]iades cum Collegis transmarinis Episcopis illud sibi vsurpare iudicium, quod ab Aphris septuaginta, vbi Primas Tigisi [...]anus praesedit, fue [...]at termina [...]um? Quid, quòd nec ipse vsurpaui [...]? Rogatus quippe Imperator Iudices misit Episcopos, qui cum eo sederent. But shoulde not the Bishop of Rome Mi [...]icdes, with ot [...]er h [...]s fellowes, Bishop [...]es beyonde the seas, ioined togeat [...]er in Commission take vpon him t [...]e iudge [...]ent of that thin [...]e, that was determined before by thre [...]score and tenne Bishoppes of A [...]hrica, emongest whom the Primate of Tigi [...]ita s [...]te as President? And what if he never tooke it vpon him? (as of him selfe) For the Emperour beinge intre [...]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,Euseb. li. 10. ca. 5. and also in Nicephorus.Nicephor. li. 7. Ca 43. 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.Collegas. The woordes of the Commission be these: Constantinus Imperator Mi [...]tiadi Episcopo Romano, & Marco &c. Constant [...]nus the Em [...]erour vnto Miltiades the Bishoppe of Rome, and vnto Marcus. For as muche as, sundrie letters haue beene sente vnto mee, from Aml [...]inus [...]ur moste Noble President of A [...]hrica, wh [...]ein Caecilianus the Bishoppe of Carthage is [...]ccused of many mate [...]s, by ce [...]taine his f [...]lowes of the same Countrie &c. Therefore I haue thought it good, th [...]t the [...]aide Caecili [...]nus togeather with tenne Bishoppes his accusers, and other tenne, such as he sh [...]l th [...]nke meete, sa [...]le to Rome: that there in your presence togeather with Rheticius, and M [...]ternus, and Mar [...]nus your Felow Commissioners, whom for that cause I haue w [...]lled to tr [...]vel to [...]ome, he may be he [...]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,Clemens. 5. 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 [...]fr [...]m th [...] 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,August. Epist. 68. and to certaine others. And in conclusion, vnderstandinge, that iudgement there woulde passe against him, last of al he appealed to the Emperours owne p [...]rson.Augustin. contra Cresconium Grammati. li. 3. Ca. 71. And the Emperour him selfe confesseth by his letters, that he sate in iudgement, and hearde bothe parties.

Now, if receiuing of appeales necessarily importe this Uuiuersal power, then was the Emperours power Uniuersal: for he receiued al appeales out of al Countries without exception, and that euen in Causes Ecclesiastical. Againe, then was the Bishop of Romes power not Uniuersal: for it was lawful then to refuse him, and to appeale to some other. And thus M. Hardinges reasons renne roundely against him selfe,

M. Hardinge. The .22. Diuision.

For whiche cause▪ that See hath euer hitherto of al Christian Nations, and now also ought to be hearde, and obeied in al pointes of Faith. For that See, though it hath failed sometimes in Charitie, and hath beene in case,Matth. 25. as it might truely say the woordes of the Gospel, spoken by the foolishe Virgins, [Page] Our Lampes be vvithout lighte: Yet it neuer failed in faithe, as Theodoretus witnesseth, and S. Augustine affirmeth the same. VVhiche special Grace, and singular Priuilege, is to be imputed vnto the praier of Christe, by whiche he obteined of God for Peter and his successoues, 108The .108. Vntruthe. For many Popes haue erred in Faithe, as shal appeare. that their Faith should not faile. Therefore the euil life of the Bishops of Rome, ought not to withdrawe vs from beleeuinge and folowinge the Doctrine preached and taught in the holie Church of Rome.

For better credite hereof, that is earnestly to be considered, whiche S. Augustine writeth, Epistola 165. where, after that he hath rehearsed in order al the Popes, that Succeeded Peter, euen to him, that was Pope in his time, he saithe thus, In illum ordinem Episcoporum &c. In to that rewe of Bishops, that reacheth from Peter him selfe to Anastasius, which now sitteth in the same Chayre, if any traitour had creapte in, it shoulde nothinge hurte the Churche, and the innocent Christen folke, ouer whom our Lorde hauinge prouidence, saithe of euil rulers:Matth. 23. VVhat they saye vnto you, doo ye, but what they doo, doo ye not: For they saye, and doo not: to thintent the hope of a faithful person may be certaine, and suche, as beinge set not in man, but in our Lorde, be neuer scattered abroade with tempest of wicked Schisme. And in his 166. Epistle (he satthe) Our Heauenly Maister hath so farre forewarned vs, to be ware of al euil of dissension, that he assured the people also of euil rulers, that for their sakes,S. Augustine speaketh generally of al Bishops: and not one vvoord namely of the B. of Rome. the seate of holsome doctrine should not be forsaken, in whiche seate euen the very euil men be compelled to saye good thinges. For the thinges whiche they saye, be not theirs, but Goddes, who in the seate of vnitie, hath put the doctrine of veritie.

By this we are plainely taught, that al be it the successours of Peter Christes Vicares in earthe, be found blame woorthy for their euil life, yet we ought not to dissent from them in Doctrine, nor seuer our selues from them in Faithe. For as muche as, notwithstandinge they be euil, by Gods prouidence for the suretie of his people, they be compelled to saye the thinges, that be good, and to teache the truthe: the thinges they speake, not beinge theirs, but Gods, who hath put the doctrine of veritie, in the seate or chayer of vnitie: whiche singular Grace commeth specially to the See of Peter, eyther of the force of Christes prayer, as is saide before, or in respecte of place, and dignitie, whiche the Bishops of that See holde for Christe,M. Harding compareth the Pope vvith Balaam and Caiphas. as Balaam coulde be brought by no meanes to curse that people, whom God woulde haue to be blessed. And Caiphas also prophesied, bicause he was high Bishop of that yeere, and prophesied truely, beinge a man otherwise most wicked. And therefore the euil dooinges of Bishops of Rome, make no argument of discreditinge their Doctrine. To this purpose the example of Gregorie Nazianzene maye very fittely be applied, of the Golden, Siluerne, and Leaden Seale. As touchinge the value of Metalles, Golde and Siluer are better, but for the goodnesse of the Seale, as wel dooth Leade imprinte a figure in waxe, as Siluer or Golde. For this cause that the See of Rome hathe neuer ben defiled with stinkinge Heresies, as Theodoretus saithe, and God hath alwaies keapte in that Chaire of Vnitie, the doctrine of Veritie, as Augustine writeth: For this cause (I saye) it sitteth at the sterne, and gouerneth the Churches of the whole worlde: For this cause Bishops haue made their Appellations thither, iudgement in doubtes of Doctrine, and determination in al controuersies and strifes, hath bene from thence alwaies demaunded.

The B. of Sarisburie.

This is a very poore healpe in déede. M. Hardinge here is faine to resemble the Bishops of Rome touchinge their Doctrine, to Balaam, to Caiphas, and to a Leaden Seale: and touchinge their liues, to confesse, they are Lampes without light. Yet (saithe he) al this notwithstandinge, we may not therefore departe from them. Matth. 23. For Christe saith, The Scribes, and Phariseis sitte in Moses Charie: Doo ye, that they saye: but that they doo, doo ye not: for they saye, and doo not. For as muche, as it liketh M. Hardinge to vse these comparisons, it may not muche mislike him, if some man vpon occasion hereof happen to say, as Christe sayde in the like case, Wo be vnto you ye Scribes, Lucae. 11. and Phariseis: ye blinde Guides: ye painted Graues: Ye shutte vp the Kingedome of Heauen before men: ye neither enter your selues, nor suffer others, that woulde enter: Ye haue made the House of God, a Caue of Theeues.

Certainely Balaam, not withstandinge he were a False Prophete,Numer. 23. & 24. yet he opened his mouthe,Iohan. 11. and blissed the people of God: Caiphas, although he were a [Page] wicked Bishop,vvhether the Pope may erre. yet he prophesied, and spake the trueth: A seale, although it be cast in leade, yet it geueth a perfit printe: The Scribes, and Phariseis, although they were Hypocrites, and liued not wel, yet they instructed the Congregation, and saide wel:August. Confession li. 3. ca. 6. The Manichées, although they were Heretiques, and taught not wel, yet outwardly in the conuersation, and sight of the worlde, as S. Augustine saith, they liued wel. But these, vnto whom M. Hardinge claimeth the Uniuersal power ouer al the worlde,Retractat. li. 1. neither blisse the people of God: nor preache Goddes Trueth:Ca. 7. nor geue any printe of good life, or Doctrine: nor instructe the Congregation: nor say wel, as the Scribes, and Phariseis did: nor, by M. Hardinges owne Confession, liue wel, as the Manichees did. S. Augustine saith, Qui nec regiminis in se rationem habet, 2. Quaesti. 7. Qui nec. nec sua crimina detersit, nec filiorum culpam correxit, Canis impudicus dicendus est magis, quàm Episcopus. He that neither regardeth to rule him selfe, nor hath washte of his owne sinnes, nor corrected the fa [...]ltes of his Children, may rather be called a filthy dogge, then a Bishop.

Yet, al this corruption of life notwithstandinge, M. Hardinge saithe, The Sée of Rome can neuer faile in Faithe.Luc. 22. For Christe saide vnto Peter, I haue praied for thee, that thy Faithe may not faile. The like confidence, and trust in them selues the Priestes had in the olde times, as it may appeare by these woordes of the Prophete Micheas:Miche. 3. Sacerdotes in mercede docuerunt, & Prophetae in pecunia Prophetauerunt, & super Dominum requiescebant, dicentes: nonne Dominus est in medio nostri? The Priestes taught for hiere, and the Prophetes Prophesied for monie: and yet they rested them selues vpon the Lorde, and saide: Is not the Lorde in the middest emongst vs? With like confidence the Priestes saide,Hieremi. 18. as it is written in the Prophet Hieremie, Non peribit lex a Sacerdote, nec consilium a Seniore. The Law shal not decaye in the Priest, nor counsel in the Elder. But God answeareth them farre otherwise, Nox vobis erit pro visione, Miche. 3. & tenebrae pro diuinatione. Yee shal haue darke night in steede of a vision: and yee shal haue darkenesse in steede of prophecie. Certainely, the very Glose vpon the Decretalles putteth this mater vtterly out of doubte: These be the woordes,24 Quae. 1. in Glosa. Certum est, quòd Papa errare potest. It is certaine, that the Pope may erre.

And Alphonsus de Castro, Omnis homo errare potest in Fide, etiamsi Papa sit. Euery man may erre in the Faithe:Alphons. contra Haereses. li. 1. Ca. 4.yea although it be the Pope. And for proufe hereof he saith, De Liberio Papa, constat fuisse Arianum. Touchinge Pope Liberius, it is certaine, he was an Arian Heretique. Pope Honorius was an Heretique, of the secte of them, that were called Monothelitae, Concil. Constantino. 6. Acti. 12. Concil. tomo. 1. in Vita Marcellini. condemned for the same in the sixth Councel holden at Constantinople. Pope Marcellinus openly made Sacrifice vnto an Idole.

Pope Iohn the .22. helde a wicked heresie against the Immortalitie of the Soule, and for the same was reprooued, not by his Cardinalles, but by Gerson, and the Schoole of Sorbona in Parris.

Pope Syluester the .2. was a Sorcerer,Gerson. Holcote in lib. Sapien. lecti. 189 Dist. 19. Anastasius. and had familiar conference with the Diuel, and by his procurement was made Pope. Pope Anastasius Communicated with Photinus the Heretique, and therefore was forsaken of his Cleregie. Pope Hildebrande, that firste of al others in these Countries forbadde the lawful mariage of Priestes, bethe for his life, and also for his Religion, is set out at large in a Councel holden at Brixia:Abbas Vrsperg. in Chronicis. where he is called, and published to the worlde, to be a Uitious man: a burner of houses: a Robber of Churches: a mainteiner of Murders, and Periuries: an Heretique against the Apostolique Doctrine: the olde Disciple of Berengarius: a Sorcerer: a Necromancer: a man possest with the Diuel: and therefore out of the Catholique Faith. The Fathers in the Councel of Basile say,Concil. Basilien. in Epist. Synodali. Multi pontifices in errores, & Hereses lapsi esse leguntur. wee reade, that many Bishoppes of Rome, haue fallen into errours, and Heresies. And the Bishop of Rome him selfe saith, Notwithstandinge the Pope draw innumerable companies of [Page]people by heapes with him into Helle, yet let no mortal manne once dare to reproue him, Nisi deprehendatur à Fide deuius, Onlesse it be founde, that he straye from the Faithe. To conclude, Nicolaus Lyra is driuen to saie, Multi Papae inuenti sunt Apostatae.Dist. 40. Si Papa. Nic. Lyra in 16. Caput Matthae.Wee finde, that many Popes haue forsaken the Faithe.

Al this notwithstandinge, by M. Hardinges resolution, the See of Rome neuer failed from the Faith, nor neuer can faile. The Ualentinian Heretiques, as Irenaeus reporteth, were wonte to say of them selues, that they were naturally made of a Heauenly substance, and therefore néeded not to slee from sinne, as as others néeded. For liued they neuer so wickedly, yet saide they,Irenae. li. 1. Ca. 1. We are spiritual stil: no sinne canne hurte vs. For we are as pure tried Golde, whiche not withstandinge it be laide in a heape of donge, yet keepeth it stil the brightnes, and nature of Golde, and receiueth no com [...]ption of the donge. Euen so these men séeme to saie, that whatsoeuer the Pope either beléeue, or speake, or doo, his Faithe stil remaineth sounde, and canne neuer faile, bicause he sitteth in Peters Chaire: as if he had a lease of the Churche of God, without any manner Empeachement of Waste. And therefore they saie, Quod si totus mundus sententiet in aliquo aduersus Papam, De electi. & elect. potestate. Significasti. In Glosa. Idem Albert. Pigghius li. 6. Ca. 13. tamen videtur, quòd magis standū est sentētiae Papae, If al the worlde geue sentence in any thinge contrary to the Pope, it seemeth, we ought rather to stande to the Popes iudgement, then to the iudgement of al the worlde. Againe they saie, In Papa si desint bona acquisita per meritum, sufficiunt ea quae a loci praedecessore praestantur. If there wante in the Pope good things gotten by merite, yet the thinges that he hath of (Peter) his predecessour in that place, are sufficient.

Likewise againe, Papa Sanctitatem recipit à Cathedra: The Pope receiueth his holines of his Chayre. Epist. Sixti. 2. And Pope Sixtus saith,Matthae. 3. that S. Peter dwelleth in the Bishop of Rome, Dist. 40. Nōnos. and directeth him in his dooinges, Dist. 40. Si. Papa. and beareth al Burthens.

Thus they feaste, Dist. 19. Sic oes. and cheare them selues, and smouthe the worlde with vaine talke. In Glosa, [...]. But S. Iohn saithe, Nolite dicere, Patrem habemus Abraham, Neuer saye (Peter or) Abraham was our Father. S. Paule speakinge of his successours, saithe thus, Equidem scio, quòd post discessum meum, ingressuri sint ad vos lupi graues, non parcentes gregi. I knowe, that after my departure from you, there shal raueninge woulues come amongste you, that shal not spare the flocke. And S. Hierome saithe, Non sunt Sanctorum Filij,Actor. 20. qui tenent Ioca sanctorum. They be not euermore the children of holy menne, Dist. 40. Non est facile. that sitte in the roomes of holy menne.

Nowe, where as M. Hardinge saithe, Christe praied for Peter, that his Faithe shoulde not faile, that praier perteined to al the reaste of the Apostles, and not onely vnto Peter. Origen saithe, Num audebimus dicere &c. Origen. in Matthae. tractat. 1. Shal wee dare to say, that the Gates of Helle preuailed not onely against Peter▪ but shal preuaile against the reast? Why maie we not rather saie, that the woordes, that Christe spake, were verified in euery of them, of whome they were spoken? Nam &, quae prius dicta sunt, & quae sequuntur, velut ad Petrum dicta, sunt omnium communia. For bothe the thinges that were spoken before, and also the thinges that folowe, as spoken vnto Peter, are common to al.Beda in Lucam. Ca. 22. So likewise Beda expoundeth the same generally of al the faitheful, & not of Peter onely. And so Christe him selfe expoundeth his owne woordes, For thus he praieth vnto his Father, Iohan. 17. Pater Sancte, serua cos per nomen tuum &c.

O holy Father, saue them for thy names sake. I praie not for them onely, but for al them, that by their preachinge shal beleeue in mee.

But (saith M. Hardinge) be the Bishop of Romes life neuer so wicked, yet may we not seuer our selues from the Churche of Rome. How be it, S. Cyprian saithe otherwise,Cyprian. li. 1. Plebs obsequens praeceptis Dominicis, & Deum metuens, Epist. 4. a peccatore Praeposito separare se debet: The people obeieinge Gods commaundementes, and fearinge God, must seuer them selues from the wicked, that ruleth ouer them. And Pope Nicolas hath straitely commaunded vpon paine of Excommunication, that no man shoulde be present,Dist. 32. Nullus. to heare Masse [Page] saide by a Priest, that he knoweth vndoubtedly to liue in aduoutrie. How be it in déede, it is not their life onely, that the Churche of God is offended withal, but also, and specially the filthe, and corruption of their Religion, the oppressinge of Gods Woorde, the open deceiuinge of the people, and the manifest maintenance of Idolatrie.Esai. 1. And what if the Syluer of Rome be turned into Drosse? What if the Citie that was Faithful, be become an Harlot? What if they can abide no sounde Doctrine?2. Timoth. 4. What i [...] they haue made the House of God, a Caue of Theeues? What if Rome be become the greate Babylon,Hieremie. 7. the Mother of Fornication, imbrewed, and dronken with the Bloud of the Sainctes of God?Matth. 21. And what if Abomination sit in the holy Place,Apocal. 17. euen in the Temple of God? Yet may wee not departe from thence?Daniel. 9. Yet must that be the Rule, and Standarde of Gods Religion? Truely Christe saithe,2. Thessalonic. 2. Take heede of the leauen of the Scribes and Phariseis: And God him selfe saith,Matth. 16. Exite de illa populus meus, ne participes sitis delictorum eius, & de plagis eius ne accipiatis. Apocal. 18. O my people, come away from her, least yee be partakers of her sinnes, and so receiue parte of her plagues. Irenaeus saith, Presbyteris illis, qui sunt in Ecclesia, obaudire oporter, qui successionem habentab Apostolis: qui cum Episcopatus successione charisma Veritatis certum, Irenae. li. 4. Ca. 43. secundum placitum Patris acceperunt. Wee ought to obey the Bishoppes in the Churche, that haue their Succession from the Apostles, which togeather with the Succession of the Bishoprike, haue receiued the certaine gifte of the Truthe, accordinge to the wil of the Father. This holy Father saith, Bishops must be heard, and obeied with a limitation, that is, not al, what so euer they be, or what so euer they say, but that haue the vndoubted gifte of Goddes Truthe. And, for that M. Hardinge séemeth to claime by the Authoritie of the Scribes, and Phariseis, sayeinge, They sit in Moses Chayre: and that therefore wee ought to doo, that they say, S. AugustineAugustin. in Iohan. tractat. 46. expoundeth the same place in this sorte: Sedendo in Cathedra, Legem Dei docent: Ergo per illos Deus docet. Sua verò si illi docere velint, nolite audire, nolite facere. By sittinge in the Chayre (is meante) they teache the law of God: Therefore it is God, that teacheth by them. But if they wil teache any thinge of their owne (as the Churche of Rome hath doone, and yet doothe aboue number) then, saith S. Augustine, heare it not, then doo it not.

M. Hardinge. The .23. Diuision.

Now, that the Bishop of Rome had alwaies cure, and rule ouer al other Bishops, 109.The .109. vntruth. For the Bishops of the East neuer yelded suche subiection to the Pope speacially of them of the East (for touchinge them of the weast Churche it is generally confessed) beside a hundred other euident argumentes, this is one very sufficient, that he had in the East to doo his steede, three Delegates, or Vicares, now commonly they be named Legates. And this for the commoditie of the Bishoppes there, whose Churches were farre distant from Rome. The one was the Bishop of Constantinople, as wee finde it mentioned In Epistola Simplicij ad Achatium Constantinopolitanum. The Seconde was the Bishop of Alexandria, as the Epistle of Bonifacius the Seconde to Eulalius recordeth. The thirde was the Bishop of Thessalonica, as it is at large declared in the 82. Epistle of Leo, ad Anastasium Thessalonicensem. By perusinge these Epistles euery man may see, that al the Bishoppes of Grece, Asia, Syria, Egypte, and to be shorte of al the Orient, rendred and exhibited their humble obedience to the Bishop of Rome, and to his arbitrement referred their doubtes, complaintes, and causes, and to him onely made their appellations.

The B. of Sarisburie.

What wée may thinke of the other Hundred proufes, whiche M. Hardinge, as he saith, hath leafte vntouched, it may the sooner appeare, for that this one proufe that is here brought foorth in stéede of al, is not onely vntrue, but also vtterly without any shadow, or coloure of truthe. These authorities of Leo, Symmachus, and Bonifacius, for as muche as they are alleged without woordes, may likewise be [Page] past ouer without answeare. Howbeit this Bonifacius the seconde, in defence of this quarel, is forced to saye, that S. Augustine that Godly Father, and al other the Bishops of Aphrica, Numidia, Pentapolis, and other countreis adioyninge, that withstoode the proude attempte of the Bishops of Rome, and founde out their open forgerie in falsifieinge the Nicene Councel, were altogeather inflamed, and leadde by the Diuel.

But howe doothe this appeare to M. Hardinge, that the Bishop of Rome had al the Bishops of the East in Subiection, to vse, and commaunde them, as his Seruantes? In what Councel was it euer Decréed it shoulde be so? who subscribed it? who recorded it? who euer sawe suche Canons?Nicolaus. PP. ad Michaelem Imperat. The best Plea, that Pope Nicolas can make in this behalfe, is, that Peter was firste Bishop of Antioche, and after of Rome: and S. Marke his Scholar Bishop of Alexandria. Hereof, he thinketh, it may verie wel and substantially be geathered, that the Bishops of Rome ought to haue al the worlde in Subiection. In déede in the counterfaite Chartar▪ or Donation of the Emperour Constantine, authoritie is geuen to the Bishop of Rome ouer the other foure Patriarkes, of Antioche, of Alexandria, of Constantinople, and of Hierusalem. But the Bishops of Rome them selues, and of them selues diuised and forged this Chartar, and that so fondely, that a verie Childe maye easily espie the folie. For biside a greate number of other vntruethes, at that very time, when it is imagined, that Chartar was drawen, there was neither Patriarke, nor Bishop, nor Priest, nor Churche in Constantinople, nor the Citie it selfe yet builte, nor knowen to the worlde by that name. This notwithstandinge, the Bishop of Rome vpon this simple title, hathe besette his Miter with thrée Crownes, in token, that he hath the Uniuersal power ouer the thrée Diuisions of the worlde, Europa, Asia, and Aphrica. And so as the Kinge of Persia in olde tymes intitled him selfe, Frater Solis, & Lunae, euen so Pope NicolasNicol. PP. ad Michaelem Imperatorem: Princeps super omnem terram. Concil. Nicen. Can. 6. calleth him selfe, The Prince of al Landes and Countreis.

But what dutie the Bishops of the East partes owed to the Bishops of Rome, whosoeuer hath read, and considered the storie and practise of the times, may soone perceiue. Firste the Councel of Nice appointed euery of the thrée Patriarkes to his seueral charge, none of them to interrupte, or trouble other: and willed the Bishoppe of Rome, as Rufinus reporteth the storie, to ouersee Ecclesias Suburbanas, which were the Churches within his Prouince:Rufinus, li. 1. c. [...] Athanas. in Epist. ad solitariā vitam agē [...]es: Metropolis Romanae ditionis. and therefore Athanasius calleth Rome, the Chiefe, or Mother Citie of the Romaine Iurisdiction. And for that cause, the Bishops of the East in their Epistle vnto Iulius, calle him their Felowe Seruante: and 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,Cassiodor. li. 4 ca. 24. 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.Cyril. Epist. 27. pag. 294. 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,Sozom. li. 3. c. 8. [...]. 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: Socra [...]. li. 2. c. 15. [...]. 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:Rufin. li. 1. c. 29. and of al the Churches in the Weast, [Page] vnto Eusebius the Bishop of Uercellae.Rufinus, li. 1. ca. 30. &. 31. 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,Basil. Epist. 48. 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,Cod. De Sacrosanctis Eccle. lege 6. 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,Dist. 22. Renouantes. In Glosa 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,Cod. De Sacro. Eccle. lege. 6. 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,Literae Synodicae. was newely chosen, he wrote letters of Conference, and Freendship vnto the other Patriarkes: wherein euery of them declared vnto other their Religion,Greg. li. 1. epis. 24. 25. & li. 6. Epistol. 5. & consent of Faith. Thus did the Bishop of Rome vnto others: and thus did others vnto him. This is an vnfallible tokē, yt their authoritie was equal, and none of them had power, and gouernement ouer his fellowes. And therefore, when Eulogius ye 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:Gregor. li. 7. Epist. 30. 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,Paulus Aemylius in Historia Gallorum. li. 8. 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.

[Page]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.Concil. Constantinopol. 5. Act. 1. Anthymus with his felowes was Excommunicate by euery of the Patriarkal Sees:Nicephor. li. 6. Ca. 28. 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,Ambros. li. 10. & a Godly Bishop, by al the Bishops of the East. Yet were none of these,Epist. 81. that thus vsed the right of Excommunication, either Bishops of Rome,Concil. Constantino. 5. Actio. 5. 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,Concil. Chalcedon. Actio 10. it maye please him also to remember, by the same Ecclesiastical stories, that S. Ambrose Excommunicated the Emperour Theodos [...]us:Nicephor. li. 13. Ca. 24. 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,Theodor. li. 6. Ca. 18. Whosoeuer folowe any other Gospel, accursed be he. Yet was neither S. Ambrose, nor Anastasius the Bishop of Rome.

As for the Execution of Sentence,Euagri. li. 4. Ca. 40. and Depriuinge, or Deposinge of Bishops, M. Hardinge knoweth, the Bishop of Romes authoritie was to weake. And therfore Innocentius saithe of Pelagius,Inter decreta Innocen [...]ij. Quibus acceptis literis, aut quando committer se nostro Iudicio? Vpon what letters, or when, wil he yelde him selfe to my iudgemente? For this cause Felix the Bishop of Rome,Concil. Constantinopol. 5. Act. 1. praied ayde of the Emperour Zeno: And the Emperour answeared, Admisimus depositionem Anthymi. We haue admitted the Deposition of Anthymus: Concil. Constantinopol. 5. Act. 4. Otherwise the Popes sentence had béene in vayne. And therefore the Emperour Constantinus saith of him selfe, Si quis Episcoporum inconsultè tumultuatus sir,Theodoret. li. 1. Cap. 19.Ministri Dei, hoc est, mea executione, illius audacia coercebitur. If any Bishop vndiscretely reare tumulte, his rashenesse shalbe repressed, by the handes of Goddes Minister,Authen. De Ecclesiast diuersis capitulis. [...].that is, By my Execution. And likewise the Emperour Iustinian hath set out a lawe in this sorte, Si quis Episcopus definitum tempus emanserit &c. If any Bishop tarie out his time appointed, and beinge called home refuse to come, let him be depriued, and put from his Churche, and an other better chosen in his roome, (he addeth) by the vertue of this present Lavve. By the force of this Lawe Bishops were deposed: For without it, the Pope was not hable to put his sentence in execution.

Nowe, if M. Hardinge wil reason thus,

The Pope excommunicated other Bishoppes,
Ergo, He was Heade of the Churche:

Then of the same principle we may wel to the contrary reason thus:

The Pope him selfe was Excommunicate by other Bishoppes:
Ergo, The Pope was not the Heade of the Churche.

For the Antecedent, That the Pope was pronounced Excommunicate by other Bishoppes, it is out of question. For it is recorded in the Ecclesiastical storie, that Iulius beinge Bishoppe of Rome,Sozomen. lib. 3. Cap. 11. was Excommunicate by the Bishoppes of the [Page] Easte:Dist. 21. In tantum. Pope Leo was excommunicate by Dioscorus: Pope Uigilius was Excommunicate by Menna the Bishop of Constantinople: And Pope Honorius was Excommunicate by the sixthe Councel holden at Constantinople.Ni [...]phor. li. 17. Ca. 26.

Or if M. Hardinge repose more force in deposinge of Bishoppes, then in Excommunication, then let him likewise remember,Concil. Constantinopolitan. 6. Actio. 13. That Pope Iulius was deposed by the Bishoppes of the East, as it is recorded by Sozomenus: Pope Hildebrande, by the Councel of Brixia:Sozomen. li. 3. Pope Iohn, by the Councel of Constance: Pope Eugenius, by the Councel of Basile: and two Popes togeather, Syluerius, and Uigilius, by the Emperour Iustinian.Ca. 11. [...]. Thus M. Hardinges owne groundes ouerthrowe his whole buildinge, and conclude plainely against him selfe.

M. Hardinge. The .25. Diuision.

For the Popes auctoritie concerninge Confirmation of the Ordinations and Elections of 110The .110. V [...]trueth. For the Bishop of Rome Cō firmed the Bishoppes of his ovvne prouince: but not Al Bishoppes throughout the vvorlde. al Bishoppes, many examples might easely be alleged,In vita Vigilij. as the request made to Iulius by the .90. Ariane Bishoppes assembled in Councel at Antioche against Athanasius, that he woulde voutchsafe to ratifie and confirme those, that they had chosen in place of Athanasius, Paulus, Marcellus, and others, whome they had condemned, and depriued.

Also the earnest sute, whiche Theodosius the Emperour made to Leo for confirmation of Anatolius, and likewise that Martianus the Emperour made to him, for confirmation of Proterius, bothe Bishoppes of Alexandria, as it appeareth by their letters written to Leo in their fauour. And as for Anatolius, Leo woulde not in any wise order and confirme him, onlesse he woulde firste professe, that he beleeued, and helde the doctrine, whiche was conteined in Leo his Epistle to Flauianus, and woulde further by writinge witnesse, that he agreed with Cyrillus, and the other Catholike Fathers, againste Nestorius. For this, if nothinge elles coulde be alleged, the testimonie of holy Gregory were sufficient to make good credite. Who vnderstandinge, that Maximus was ordred Bishop of Salonae a Citie in Illyrico, without the auctoritie and confirmation of the See Apostolike, standinge in doubte, least perhappes that had beene donne by commaundement of Mauritius the Emperour, who did many other thinges wickedly: thereof writeth to Constantina the Empresse thus, Salonitanae ciuitatis Episcopus, me, ac responsali meo nesciente, ordinatus est. Et facta est res, quae sub nullis anterioribus Principibus euenit. The Bishop of the Citie of Salonae (saith he) is ordred, neither I, nor my deputie made priuie to it. And herein that thinge hath beene done, which neuer happened in the time of any Princes before our daies. Thus it appeareth, that before a thousande yeeres pas [...]e, Bishoppes had their Ordination and Election confirmed by the See Apostolike.

The B. of Sarisburie.

If this reason may stande for good, and who so euer hath the allowinge of the Election, or Consecration of Bishoppes, muste therefore be taken as Heade of the Churche, then must the Church of necessitie haue many Heades. For it is certaine, the allowance hereof perteineth to many.Ambros. li. 10. Episi. 82. S. Ambrose saithe, that al the Bishoppes bothe of the East, and of the Weast, gaue their Consent, and Allowance to his Election. Theodosius the Emperour standinge in the defence of Flauianus the Bishop of Constantinople, saith,Theodoret. li. 5. ca. 23. [...]. That al the Bishops of the East, of Asia, Pontus, Thracia, and Illyricum, had allowed his Election. Sozomen. li. 4. ca. 12. [...]. Eudoxius entred into the Bishoprike of Antioche, without the allowance, and Consent of Georgius the Bishop of Laodicea, and of Marcus the Bishop of Arethusa, and of other Bishoppes, that had interest therein: and is reproued for the same.Gregor. Presb. in vita Nazian. [...]. Gregorius Presbyter saithe, for that the Election, and Installation of Gregorie Nazianzene was paste, before the Bishoppes of Egipte, and Macedonia were come, and so made without their consent, that therefore they vtterly refused to allowe him, or to admitte him as Bishop there, not for any mislikinge in the partie, but for that they thought them selues defrauded of their voices.

[Page] AnacletusAnaclet. Epist. 2.decreeth thus, Episcopus non minus, quam à tribus Episcopis, reliquisque omnibus assensum praebentibus, vllatenus ordinetur. Let a Bishop in no wise be ordred of lesse then three Bishoppes, al the rest geuinge their assent to the same.

Hereby it appeareth, that to the ratifieinge of the Election of any one Bishop, the consent of al other Bishoppes within that Prouince was thought necessary. Whiche Consent they testified emonge them selues, by writinge letters of conference one to an other. And therefore, when Iohn the Bishop of Constantinople had intitled him selfe the Uniuersal Bishop,Gregor. li. 4. Gregorie counselled Eulogius the Bishop of Alexandria,Epis. 36. and other Bishoppes of the East, neither to write to him, nor to receiue letters from him by that title. Likewise the Bishoppes of the East, when they had Excommunicate Iulius the Bishop of Rome,Sozomen. li. 3. Ca. 11. gaue commaundement, that no man shoulde either receiue his letters, or write vnto him, in token they helde him for no Bishop.

Neither did onely Bishoppes allowe such Elections, but also bothe the Prince, and the people.Theodoret. li. 4. ca. 7. [...]. When S. Ambrose beinge once chosen, and appointed Bishop of Millane, beganne 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 N [...]ctarius, Sozomenus writeth in this wise: The Bishoppes that were present at the Election, gaue vnto the Emperour in writinge sundrie names of suche,Sozomen. li. 7. Ca. 8. 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.Gregorius presbyter in vitae Nazianzeni. 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.Anaclet. Epist. 2.Therefore, Cyprian. li. 1. this seemeth no sufficient grounde, to prooue that the Bishop of Rome is Heade of the Churche.Epist. 4.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: Cyprian. li. 4. Vt Cornelium noueris Coepiscoporum testimonio, quorum numerus vniuersus per mundum concordi vnanimitate consensit.Epist. 2. 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, Cyprian. li. 4. he writeth thereof more at large: Ad comprobandam ordinationem tuam,Epist. 8. 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, [Page] 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,Concil. Constantinopol. 5. Actio. 2. 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 LiberatusLiberatus. c. 20. 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,Cyprian. lib. 1 that Sabinus, whom they had lawfully chosen Bishop, shoulde so continue stil,Epist. 4. yea notwithstandinge Cornelius, beinge then Bishop of Rome, misliked him, and woulde not Confirme him. And that very Counterfeite Decrée of Anacletus▪ that requireth al Bishops once in ye 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 stāde the woordes, Omnes Episcopi, Anaclet. Epist. 3. Dist. 93. Iuxta Sanctorum. 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, ye other Bishops were not subiecte to the Ordinaunce of that See. And this was ye faulte, that Gregorie founde in the Bishop of Salonae, that being within ye Iurisdiction of his Prouince, he was Consecrate without his knowledge. And that Gregorie meant it not of al Bishops, but onely of y• Bishop within his owne charge, it is euident by his woordes. For thus he writeth, Episcopi mei: Episcopi mihi commissi. Gregor. li. 4. My Bishops: Bishops beinge within my Cure. And that the Citie of Salonae standinge in Illyricum,Epist. 34. 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.Sozomen. lib. 6. Ca. 23. 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 [Page] thus vnto Iulius,Sozomen. li. 3. Ca. 8. Si ordinatos à nobis Episcopos &c. If you wil allowe the Bishoppes, that we haue ordred, we wilbe at peace, and Communicate with you: If not, we wil proclaime the contrary. Sozomen. li. 7. Ca. 8. 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 cō 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)The .111. Vntrueth, Standing in the vvilful falsifieing of the Texte. that no Councel be celebrate and keapte,Lib. 4. Ca. 19. 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.)The .112. vntrueth. For in those daies the B. of Rome had no authoritie to Summon Councelles. 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,Quas Romana suscipiens cōfirmauit Ecclesia. In praefatione Niceni Cōcilij▪ 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,Li. [...]5. 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,Cassiodor. li. [...]. ca. 19. 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,Socrat. li. 2. ca. 17. 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 sentētiā, or, as Cassiodorus turneth it, Extra, he Englisheth, without ye 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 [Page] named in the Greeke [...],Confirmation of Councels. 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 Cōstantinus 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.Socrat. lib. 5. in prooemio. And Socrates in his storie saithe thus, Id [...]irco Imperatores in historia complexus sum, quia ex quo tempore coeperunt esse Christiani, Ecclesiastica negotia pendent ab illis, [...]. Theodoret. lib. 5. cap. 9. [...]. Inter Acta Concilij Constantinopol. 5. & 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 cōuocasti, Ecclesiā 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, Gregor lib. 4. ad me venire secundum iussionem Dominorum noluit. He despised me,Epist. 34.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,Leo Epist. 23. 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. Liberat. ca. 12. Genibus prouolutis. Liberatus saithe, yt Leo the Bishop of Rome, with other moe Bishoppes of Italie, fel vpon their knees, and desired the Emperoure Ualentinian, and the Empresse Eudoxia to appointe a Councel:Leo Epist 11. ad Theodos. August. 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.Leo Epist. 13. After that, he made the same request to the Emperour Martianus: and the Emperour likewise,Leo Epist. 50. contrarie to the Bishops humble request, commanded the Councel to be keapte at Chalcedon.Leo Epist. 13. 44. [...]8. 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 [Page]See of Rome decreed by her Authoritie, Epist. Gelasij ad Episcopos Dardaniae. 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, yt in the Councel of Nice, Eustathius ye Patriarke of Antioche was the president, and ye Bishop of Romes Legates, Uitus, and Uincentius sate in the fourth roome beneath. In the Councel of Constantinople Menna was ye 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 ye 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,Concil. Chalcedon. Action. 1. 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. Concil. Chalcedon. Acti. 3. So likewise ye Emperour Martianus, Sacro nostrae Serenitatis edicto, venerandam Synodum confirmamus. By the holy Edicte of our Ma [...]estie wee confirme that reuerende Councel. So Eusebius witnesseth, that the Emperour Constantinus confirmed the Determinations of the Councel of Nice.Eusebius in vit [...] Constantini. So the Bishoppes in the Councel of Constantinople wrote vnto the Emperour Theodosius by these woordes,Inter Acta Concilij Constan. 5. Rogamus tuam clementiam, vt per literas tuae Pietatis ratū esse [...]ubeas, confirmef (que) 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,Theodor. li. 1. ca. 9. & li. 2. ca. 8. Victorin. li. 2. 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.Leo Epist. 60. And for that cause the Emperour Martianus required Leo the Bishop of Rome, to write vnto ye Councel of Chalcedon, and to declare, that he gaue his consent to the Rule of Faith, that was there determined.Inter Acta Con [...] cil. Chalcedon. 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, Regula iuris. 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,Euseb. Oratio. 3. de Vita Cōstan. Theodoretus, and others, that to al General Councels, al Primates, and Metropolitanes were specially summoned. And this séemeth to be that Canon,Theodoret. li. 1. ca. 7. [...]. 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,Leo Epist. 61. Fraternitas vestra nouit, me definitionem [Page]Sanctae Synodi toto corde complexum esse. Your brotherhoode knoweth, that I haue embraced with my whole harte the Determ [...]nation of that holy Councel. And likewise vnto the Emperour Martianus he writeth thus,Leo Epist. 59. 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,Leo Epist. 59. Clementia vestra arbitratur, malum faciliùs delendum, si per vniuersas Ecclesias, Definitiones sanctae Synodi Apostolicae Sedi placuisse doceantur. Your Highnes thinketh this [...]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,Sozomen. li. 6. ca. 23. 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,Leo Epist. 13. 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 ca. 13. 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 vsque contradicat, tamen quod a Synodo firmatum est, Imperatorio patrocinio permanet. When Anatolius by consent of the Councel had obteined the primacie, and the Bishoppe of Romes Legates stoode against it, their gaine saieinge of the Iudges, and Bishoppes there was not receiued. And al be it the Apostolique See of Rome euen hitherto stande [...]gainst it, yet the Decree of the Councel by the maintenance of the Emperour standeth stil in force. Hieronym. ad Euagrium. Whiche thinge séemeth agreeable to that S. Hierome writeth, Maior est authoritas orbis, quàm vrbis. The authoritie of the worlde is greater, then the authoritie of one Citie: meaninge thereby the Citie of Rome.

It may appeare by that, I haue thus shortly touched, that the Bishop of Rome had authoritie neither to Summone Councelles, nor to be President, or chiefe in Councelles, nor to ratifie, and Confirme the Decrées of Councelles, more then any other of the foure Patriarkes: and last of al, that Councelles may stand in force, although the Pope mislike them, & allow them not. I thinke it wil be harde hereof togeather M. Hardinges Conclusion, That the Bishop of Rome was Heade of the Vniuersal Churche.

M. Hardinge. The .27. Diuision.

Now, what auctoritie the Bishoppes of Rome haue euer had, and exercised in the assoilinge of Bishoppes vniustly condemned, and in restoringe of them againe to their Churches, of which they were wrongefully thrust out by Heretiques, or other disorder: it is a thinge so wel knowen of al that reade the stories, in whiche the auncient state of the Churche is described, that I neede not but rehearse the names onely. Athanasius of Alexandria, and Paulus of Constantinople, depriued and thrust out of their Bishoprikes by the violence of the Arians assisted with the Emperour Constantius, appealed to Rome, to Iulius the Pope, and Bishop there, and by his 113The .113. vntrueth. For the Emperour restoared Athanasius, and not the Pope. auctoritie were restoared to their roomes againe.Pope Nicolas died in the yeere of our Lord 868. So Leo assoiled Flauianus the Bishop of Constantinople excommunicated by Dioscorus. So Nicolaus the firste restoared Ignatius to the See of Constantinople, though Michael the Emperour wrought al that he coulde against it. Many other Bishoppes haue been in al ages assoiled, and restoared to their Churches by the auctoritie of the See Apostolike, who haue been without deserte [Page] excommunicated, depriued, and put from al their dignities. But to haue rehearsed these fewe, it may suffice.

The B. of Sarisburie.

Athanasius, and Paulus, saithe M. Hardinge, beinge deposed by the Arians, assisted with the Emperour Constantius, appealed to the Pope, and by the Popes authoritie were restoared. Here I Appeale vnto the iudgement, and discretion of the Reader, that canne consider the state of that time: how likely it may seeme, either that Athanasius shoulde Appeale from the Emperour to the Pope: or that the Popes commaundement should be of sufficient force, & authoritie against the Emperour. For neither was Pope Bonifacius the. 8.Me Maior. & obedient. Vnam Sanctam. Extra. de Maior. & obedien. Solitae. Et in Glosa. yet borne, y• determined, That ye Emperour should be inferiour to ye Pope: nor Pope Innocentius ye. 3. or his Glose, that rated the mater by good Geometrical proportion, & pronounced, that the Pope is fiftie and seuen degrees aboue the Emperour, euen iuste as muche, as the Sunne is aboue the Moone: Nor Pope Alexander the thirde, that sette his foote in the Emperours necke.

Uerily, the Pope then by his authoritie was hable, neither to depose, nor to restoare, nor to cal before him any Bishop:Carion in Frederico. as appeareth by that I haue already alleged of Pope Innocentius, and Pope Gregorie, by their owne Confessions.Epist. Decretalis Innocent. 27. No, Pope Leo him selfe confesseth, that he was not hable to remoue a poore Monke Abbate Eutyches from his Abbie: but was faine to desire the Empresse Pulcheria to sée him remoued.Gregor. li. 4.

As touchinge Athanasius,Epist. 34. it was the Emperour Constantinus the great, that by his authoritie remoued,Leo Epist. 45. and bannished him, as it appeareth by Socrates:Socrat. li. 1. ca 25. and therefore the Emperour Iustinian saithe, If any Bishop offende herein, let him be depriued by force of this Lawe. De Ecclesiast. diuer. capitul. And as he was bannished by the Emperour Constantinus the Father, so by his Sonne Constantinus the Emperour, and not by the Pope, he was restoared: [...]. Socrat. li. 2. ca. 3. whiche thinge is testified, not onely by Socrates, that wrote the storie, but also by sundrie Epistles, and letters, taken out of the Emperours Recordes concerninge the same.

Firste it is knowen, that the Emperour Constans, that ruled the Weast parte of the worlde,Sozomen. li. 3. Ca. 20. vnto whom Athanasius beinge deposed, flead for ayde, wrote in his behalfe vnto his Brother Constantius, that then was the Emperour of the East, & besought him, to sée Athanasius restoared vnto his roome.Theodoret. li. 2. ca. 8. Otherwise he threatened, that he him selfe woulde come with his power to Alexandria, & restoare him.Theodoret. li. 2. ca. 11. Upon the sight of whiche letters, the Emperour Constantius wrote vnto Athanasius, and willed him to repaire with speede vnto his Courte, that he might be restoared vnto his Countrie: and at his comminge, he directed out his letters vnto ye Cleregie, and people of Alexandria, commaundinge them to receiue him with fauour, and to abolishe al suche Actes, as they had before made against him. To reporte the whole letters at large, it woulde be tedious. Emonge other woordes the Emperour Constantius writeth thus,Cassiodor. li. 4. ca. 31. Recipiat voluntate Dei, nostro (que) indicio Patriā suum, pariter & Ecclesiam. And againe, Omnes Episcopū superno iudicio, nostra (que) sententia destinatum, libenter, & pie suscipite. Let him bothe by Goddes appointement, and by our Decree recouer both his Coūtrie, and his Churche &c. Further saith Cassiodorus,Cassiodor. li. 4. ca. 30. His literis cōfidens Athanasius, redijt in Oriētem. Athanasius vpon trust of these letters returned againe into the East. Likewise the Bishopes in the Councel of Hierusalem wrote abroade letters of gratulation vpon his returne, in this forme:Cassiodor. li. 4. ca. 36. Debetis ergo etiā &c. You ought also continually to praie for the Emperours Maiesties, for that, vnderstanding your desires, they haue restoared Athanasius againe vnto you. And Theodoretus touchinge the same, writeth thus, Procerū Senatorum (que) Coniuges &c. Theodoret. li. 2. ca. 17. The Lordes, and Counsellours [Page]wiues be sought their husbandes, to intreate the Emperours Maiestie, that he woulde restoare Athanasius vnto his flocke: and saide further, onlesse they woulde so doo, they woulde forsake them, and goe to him.

So likewise the Bishoppes, that the Arians had deposed with Flauianus, were restoared againe by the Emperour, and not by the Pope. For Pope Leo him selfe thereof writeth thus vnto the Empresse Pulcheria:Leo Epist. 39. Vos Sacerdotes Catholicos, qui de Ecclesijs suis iniusta fuerunt eiecti sententia, reduxistis. Your Maiesties haue restoared home againe the Catholike Bishoppes, whiche by wrongeful sentence were thrust from their Churches.

Pope Nicolas, as vpon occasion I saide before, was the second Bishop in Rome after Pope Iohane the Woman, whiche was almoste. 900. yéeres after Christe. Wherefore his authoritie might wel haue beene spared. It is wel knowen, that as the Popes power increased, so the Empire abated. Therefore was Platyna forced to say:Platyna in Adriano 2. Perijt & potestas Imperatorum, & virtus Pontificum. Nowe 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,Epistola Athanasij ad Liberium. Precamur vt vestris exhortationibus, tam per vos, quàm 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:Sozomen. li. 4. ca. 8. 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. Orientalium Epistola ad Iulium. 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.Socr. li. 6. ca. 18. 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:Leonis Epist. 24. Omnes partium nostrarum Ecclesiae, omnes mansue [...]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.Sozomen. li. 3. ca. 11. The Councel of Antioche deposed Pope Iulius: yet was not Iulius therfore deposed. The Councel of Basile deposed Pope Eugenius: [...]. Concil. Basilien. Athanas. in Apolog. 2. yet Eugenius continued Pope stil. The Decree of Bishoppes in suche cases without the Emperours authoritie was then of smal force.Cassiodor. li. 4. ca. 34. 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 [Page] restored. For it is certaine, and M. Hardinge wel knoweth,Sozomen. li. [...] ca. 8. that Athanasius vpon Pope Iulius letters was not restoared. The like is also written of others. CassiodorusCassiodor. li. 4. ca. 34. saith, Maximus quo (que) 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, 114The .114. vntruth. For Reconciliation is no necessary token, neither of primacie, nor of Subiection. 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 inS. Augustine vvas one of these Schismatiques. 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,Duringe the same time Rome it selfe vvas sixe times sacked: VVhiche thinge M. Hardinge hath quite forgotten. 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: 115The .115. vntruth. This storie is here interlaced vvith many vntruethes. 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.

[Page]Upon suche groundes these proufes be builded. For M. Harding knoweth, that, as Submission is made by the subiecte towardes his Prince, so ReconciliationReconciliation. 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:Fumosum saeculi Typhum. and made a straite Decrée in ye 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,Inter Decret [...] Bonifa. 2. 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, Epist. [...]onifa. 2. ad Eulalium. 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,S. Augustin condemned, and accursed, and set on by the Diuel. 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,Pope Zosimus a forger of Councels. 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 fra [...]rum meorum scripsi Epistolas: Euseb. li. 4. ca 23 [...]. 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 [Page]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,Rome sixe times taken by [...] nimies, and sack [...]e within the space of. 140 yeeres. 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.Gregor. li. 4. Epist. 32. 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:Theodoret. li. 5. Ca. 25. and afterwarde wrought the like Godly policie in other Churches,Nicephor. li. 14. ca. 26. 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, Innocentij Epist. 17. ad Alexandrum. vt prae me feram, Apostolicae Sedis Condiscipulos primos dedisse caeteris viam pacis: I geuin [...]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,Innocentij Epist. 15. Voluit Compresbyter noster Cassianus, hanc amicitiarum nostrarum paginulam, quasi primitias pacis nostrae, conscribi &c. Cassianus our felowepriest, woulde haue this instrument of our [Page]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 Ma [...]stership: but also, and that moste commonly, a Felowship, or Equalitie, as it is saide before.Ephes. 2. 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,Galat. 3. Plini. in Pane [...]rico. 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,Matthae. 5. 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:Innocen. Epist. 17. 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,Concil. Aphrican. Ca. 68. 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,Liberatus ca. 18. 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, Concil. Constantinop. 5. Actio. 2. & aequalem curam sus [...]ipiam [...]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.Socrates lib. 4 Cap. 12. & 13. 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:Athanas. Apolo. Secunda. 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 [Page] 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)The .116. Vtruthe. For many greate questions vvere neuer remoued to Rome. 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)The .117. Vatruthe. For Rome it selfe had hir light from Graecia. 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. [...]. Coelius Rhodiginus. lib. 18. Ca. 25. 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 abbridgemēt 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,Ambros. lib. 10. as it is before alleged, that many that had beene with the B. of Rome,Epist. 83. woulde afterwarde for their better satisfaction sende to him. And LeoLeo Epist. 27. 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,Regum. 2. ca. 22. sent to a woman named Olda, the wife of Sellum, to knowe her Counsel: And it was a prouerbe emonge the Iewes, Qui interrogat, Paralipom. 2. ca. 34. interroget in Abila. Who so wil seeke Councel,Samuel 2. ca. 20.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.Apocalyp. [...]. So. S. Iohn callethe Babylon. Magna mater fornicationū, & abominationum terrae. The greate mother of the Fornications, and of the Abominations of the earthe. [Page] And so Arnobius calleth Hethruria,Arnob. li. 2. aduersus gentes. which is ye 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,Ambrosi. Serm. 66. 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,Esai. 2. 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,Theodo. li. 5. ca. 9 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 prop [...] Mater est omnium Ecclesiarum &c [...] Caesarea is in a manner the Mother of al Churches:Cregor. Nazianzen. in Epist. ad Caesarienses. Ad populum Antiochen. [...]om. 3.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 118The .118. vntruth. There is no mention made hereof in any Canon in that Councel. 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 sundri [...] holy Martyrs Bishops of Rome vsed to cal them selues Bishops of the vniuersal Churche (119)The .119. vntruth. For these names importe not one thinge, as shal appers. which in effecte is the same, as the fathers of Chalcedon vnderstoode.al these be bastrade Epistles with out credit. 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)The .120. vntruth. For immediatly before, M. Hardinge confesseth, that Leo neuer vvrote him selfe bi that name. Leo, and by diuers others, before the sixe hundred yeeres after Christ [...] 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▪ 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 [Page] 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 ye 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 wreasting [...], and misconstruinge the woordes of the Holy Fathers. Thus hitherto he hath taken greate paines to smal purpose.

But hereunto he putt [...]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 y• Iohn of Constantinople had intitled him selfe the Uniuersal Bishop, GregorieGregor. li. 4. being then Bishop of Rome withstoode him earnestly, & wrote against him in this wise: Deus ab vnitate,Epist. 36.at (que) 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, Omnibus viribus prouidendum est, ne in vnius Veneno Sermonis, viuentia in Christi Corpore membra moriantur. Wee must labour, and prouide with al that wee can doo, least the members that liue in Christes Body, happen to perishe in the Poyson of one woorde. Moreouer, as it is before at large declared, he calleth it a New, a Peruerse, a Superstitious, an arrogant, an vngodly, an Antichristian name: a name of Singularitie: a name of Errour: a name of Confusion: a name of Blasphemie: against the Canons, against the whole Churche, against S. Peter, & against ye Gospel. Yet saith M. Harding, To sticke at this name, it is but a childis he mater. How be it, if ye thing it selfe, that this name importeth, had béene lawful, then had this name not béene so horrible. But contrary wise, the very vsurpation of the name is horrible: Therefore the thinge it selfe thereby signified, must of necessitie be muche more horrible.

Now for a briefe answeare, M. Hardinge hath founde sixe hundred and thirtie Bishops, that gaue this title to Leo Bishop of Rome, in the Councel of Chalcedon, and called him the Uniuersal Bishop: whiche thinge (as he saith) is recorded by S. Gregorie in thrée sundrie places. Here, good Christian Reader, by the way, this one thinge (I trust) thou wilt consider of thée selfe. If the name of Uniuersal Bishop were geuen to the Bishop of Rome in ye Councel of Chalcedon, which was holden in the yéere of our Lorde. 488. then by M. Hardinges owne graunte, & by the witnesse of this Councel, the Bishop of Rome before that time had not the name of Uniuersal Bishop. Otherwise, how coulde either they geue, that they had not to bestowe: or he receiue, that he had already? In déede suche bestowinge of giftes had béene very childishe. Thus of the whole number of sixe hundred yéeres, M. Hardinge fréely, euen at the sight, hath yelded vs backe foure hundred, foure score, and eight yeeres towardes the reckening. Before wee passe further, let vs [...], what credit the Pope him selfe geueth to this Councel of. 630.Gelasius inter acta Concil. Tarracon. Per incompetentem praesumptionem ventilata. Fathers, holden at Chalcedon. Pope Gelasius saith, The Apostolique [...]ee of Rome in parte allowed it not: for that, thinges were there borne out by inordinate presumption. Pope Leo accuseth the whole Councel of Ambition, and wilful Rashenesse. And S. Hierome in the case of Matrimonie Inter Raptorē, & Raptam, is receiued against al those .630. Bishops, & against ye Determination of ye whole Councel. In such regarde they haue ye Coū cels when they list. But y• law saith, Absurdū videtur, licere eidem partim comprobare iudiciū defuncti, partim eue [...]ere.Leo, Ambitionē, & inconsultam Temeritatem. 36. Quaest. 2.It is against reason, that one man shoulde in parte allow the wil of the dead (so farre foorthe, as it maketh for him) and in parte ouerthrow it (where it seemeth to make against him.)

But M. Hardinge wil say,Tria legitima Pan. De bonis libertor. Nam absurdū. Caius. Of what credite so euer this Councel ought to be, it gaue Leo the name of Vniuersal Bishop. And what if al this be vtterly vntrue? What if there were no suche title either geuen, or offred in ye Councel? Certainely, ye whole Councel of Chalcedon is extant abroade, bothe written, and printed, & may soone be séen. [Page] why dooth not M. Hardinge allege, either the place, or ye Canon, or the woordes? At ye least, why geueth he no note in ye Margine, where this authoritie may be founde?

Perhaps he wil say, This Canon was burnte by some Heretiques, as he saide before of the Councel of Nice. How be it, it were muche for him to say, That of that whole Councel, onely sixe Lines should be burnte, and that in al the examples throughout the worlde: and yet al the reast of the same Councel remaine safe: Or that the woords, wherby the Pope claimeth his title, should so negligently be lost, and that in Rome it selfe, in the Popes owne Librarie: and yet the woordes that the Pope reprooueth, and condemneth, shoulde stande whole. M. Hardinge hath no other Councel within sixe hundred yéeres after Christe to holde by, but onely this. And yet the same cannot be founde. But S. Gregorie is witnesse sufficient: He saith, that .630. Bishops in the Councel of Chalcedon, named the Bishop of Rome the Vniuersal Bishop. This is an vntrueth to beguile the Reader. For Gregorie saith not, the Bishoppes in that councel Saluted, Intitled, Proclaimed, or Called the Bishop of Rome by that name. Onely he saith, Romano pontifici Vniuersitatis nomen oblatum est. Gregor. li. 4. Epist 32. &. 36. The name of Vniuersal Bishop, was offered by the Councel of Chalcedon to the Bishop of Rome. He saith, they offered to cal him so: but that they called him so in déede, he saith not. Therefore M. Harding herein ouerreatcheth, & mistelleth his authours tale. But S. Gregorie saith further, That neither Leo, nor any other of his Predecessours Bishoppes of Rome, Superbum, prophanum nomen. woulde euer receiue that Arrogant, and Vngodly name, or suffer him selfe to be so called: not withstanding it were offered by the Councel.

The Bishops of Rome neuer vsed that name, notwithstandinge it were offered them: Therefore, they ought to loose it by non vsure.

M. Hardinge wil say, This was onely their humilitie, and not wante of right. And therfore they chose rather to be called Serui Seruorum Dei, The Seruantes of Gods Seruantes. Uerily it may wel be thought, that Gregorie, who first vsed these woordes, as his familiar stile, named him selfe so without Hypocrisie, onely in respecte of his intolerable paines, and continual trauailes. For so he him selfe complaineth, Veni in altitudinem Maris, Gregor. li. 1. Epist. 7. &. 25. & tempestas demersit me. I [...]m come into the deepe of the Sea, and the rage of tempest hath drowned me vp. So S. Augustine longe before S. Gregories time, for that he was likewise troubled, vsed sometimes the like stile. For thus he writeth of him selfe,De Meritis & remissione Peccatorum, ad Marcellinum. li. 3. ca. 1. Augustinus Episcopus Seruus Christi, Seruorum (que) Christi. Augustine Bishop, the Seruante of Christe, and the Seruant of Christes Seruantes. But he that neither féedeth the flocke: nor ploweth ye Lordes grounde: nor dresseth his Uine [...] nor ministreth the Sacramentes: nor conforteth, nor exhorteth, nor teacheth: that is caried on high through the stréetes on noble mens backes, and may not touche the grounde for holinesse: that causeth that noble Prince, the Frenche Kinge, to holde his stirrup: the Emperour of al Christendome, to leade his horse by the raine: and the Princes, and gouernours of the worlde of kisse his shue: that dooth no manner of Seruice, or ministerie in Christes Churche, how can he cal him selfe, either the Seruant of Christe, or the Seruant of Christes Seruantes without Hypocrisie?

This in déede is open dissimulation, & a childish plaieing with woordes, & an open mocking of the worlde.Dion. So one writeth of Iulius Caesar, Deposuit nomē Dictaturae, at vim retinuit. He refused the name of Dictator: but the power, and force thereof he keapt stil. Appianus. So likewise saith Appianus, The Princes of Rome name them selues, Imperatores, Emperours, which was a name of gouernement in ye fielde, & lasted but for y• while: but Kinges they wil in no wise be called, for yt 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 ye people, yet the chose to be called Tribunus plebis, The Defender, and Patrone of ye people. And Uerres, notwithstanding he had miserably wasted,Cornelius Taci [...]us in Augusto. and consumed the whole Ilelande of Sicilie, yet in his title [Page] he woulde be called, [...],Pope not vniuersal. that is, The Keper, and Saueour of that Ilelande. Thus they dissemble openly, and as one saith, With faire names they couer foule faultes. Cicero in Verrem. 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 Pa [...]riatkes taken from others. But God keepe it farre [...]from any Christian minde, that any man should take so muche vpon him. Gregor. li. 4. Epis. 36. 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 Sacerdotū, Greg. li. 4. ca. 39. Concil. Carthaginen. 3. can. 26. vel Summus Sacerdos, vel aliquid huiusmod [...] ▪ 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. The Bishop of Rome may not be called, The Vniuersal Byshop. 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 y• same Clause is to be founde whole, bothe in written examples of the Councels,Dist. 99. prime Sedis. 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,Inter Decreta Concil. Tarracon. condemned certaine Decrées of this same Coūcel 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,Socrates li. 1. ca. 11. 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 ye Bishop of Rome should not, ne might not so be called: Therefore that name was not lawful.

Al this notwithstanding,Concil. Chalc [...] don. Actio. 3. 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, [Page] and Legacies, named Leo the Vniuersal Bishop▪ Bishop of the Vniuersal Churche. 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▪ 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▪ 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 néede [...] 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,Gregor. li. 4. Epist. 32 & 36. that S. Gregorie saithe, Nemo decessorum &c. None of my Pred [...]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 of the Catholique, or Uniuersal Churche: like as also euery Godly man is a member of the same. Thus writeth Calixtus,Calixti Epist. Decret. 1. Calixtus Archiepiscopus Ecclesiae Catholicae V [...]bis Romae. Thus Marcellus,Marcelli Epist. 2 Marcellus Episcopus Sanctae & Apostolicae, & Catholicae Vrbis Romae. In these places Rome is called▪ 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:Concil Constantinop. 5. Actio. 1. 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.Origen in Es [...]i, Hom 6. Chrysost. in 2. Corin. Hom. 18. Epistola Eleuther [...] ad Episcopos Calliae▪ 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, Vni [...]ersae Ecclesiae curam geramus, Let euery one of vs take the care of the Vni [...]ersal Churche. So likewise Pope Eleutherius writeth vnto the Bishops of Fraunce, Huius rei gratia Vniuersalis vobis a Christo commissa est Ecclesia,[Page]vt pro omnibus laboretis, & cunctis opem ferre non negligatis.Vniuersal Bishop.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,Gregor. li. 4. Epist. 34.solus conatur appellari Episcopus. Despisinge al other Bishoppes, he woulde onely be called a Bishop. So likewise saithe Pope Pelagius,Pelagij 2. Epist. 1. Dist. 99. 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.Nullus. 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. Folio. 86. Diuisio 23. 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,Concil. Aphric. Can. 12. 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,Canon. 101. & 105. 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 [...]inde out his Uniuersal Bishop in ye 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.Concil. Constantinop. 5. Act [...]o. 1. 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,Nicephor. li. 14. ca. 34. The Bishoppe of Alexandria was intitled Iudex vniuersi orbis. The Iudge of the whole worlde. ClementClementis Epist. 1. 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. Authen. Constitutio 3. [...]. 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. Concil Nicen. 2. Actio. 2. 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.

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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.This is a freashe kinde of Rhetorique 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)The .121. Vntrueth. For Peter onely is so called: yet vvas not Peter then Bishop of Rome. and consequently to the Successoure of Peter, that name (I saye) either in termes equiualent, or expressely.Math. 10. Firste the Scripture calleth Peter Primum, The first amonge the Apostles. The names of the twelue Apostles (saithe Matthewe) are these.These termes be not equiualent. 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,De diuinis Nominibus. Ca. 3. 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,Li. 1. Epis. 3. who is, and is called the toppe of them? Cyprian calleth the Churche of 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, & reliquorū omnium principē: 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.These vvordes are craftily added to Chrysostome, as to the discrete Reader may soone appeare. 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.Homil. 87. In Matthae. homil. 55. Ierem. 1. 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)The .122. vntrueth, standing in vntrue trāslation. 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. Cū 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.

Al these vvoordes notvvithstandinge, M. Harding hath not yet founde the Head of the vniuersal Church. 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.A miserable Syllogisme: It concludeth in Secunda figura affirmatiuè. 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,In locū Ioan. 21. homil. 87. Exponens illud, Sequere me. In Matthae, homil. 55. 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)The .123. vntruthe. For Leo hath not one suche vvoorde. 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 placeEuē so S. Gregory saithe of Paule, Obtinuit totius Ecclesiae principatum, in. 1. Reg. li. 4. ca. 4. that Christ made Peter not ruler [...]uer one [Page] nation,Peter Chiefe. 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?Termes equiualent. 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 takē for a Prince,Exod. 6. Numer. 10. 4. R [...]g. 25. Dis. 44. Cum autem. In Bruto. 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,Tusculana. 2. Augusti. de verbis Do. in Euāg. Matth [...]. cap. 14. Ambros. Sermon 66. 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. S. Ambrose, as it is before alleged, comparinge Peter and Paule togeather, saithe thus, Inter ipsos, quis cui praeferatur, incertum est. Whether of these twoo I may sette before the other, I cannot tel. Likewise S. Cyprian saithe,Cyprian. De simplicitate praelaetorum. Hoc erant [...]oeteri Apostoli, quod fuit Petrus, pari consortio praediti, & Honoris, & Potestatis. The reast of the Apostles were the same that Peter was, endewed with like [Page]felowship bothe of Honoure, and of Power. Paule Chiefe. S. Ambrose saithe, He cannot discerne betweene Peter, and Paule, whether he may sette before other: S. Cyprian saith, Al the Apostles had like Honour, and like Power: Yet by M. Hardinges fantasie, Peter onely was the Prince: and al the reaste were subiectes, and vnderlinges vnto him.

But Chrysostome saithe,Chrysostom. in Matthae hom. 55. Christe made Peterruler ouer the whole worlde. I know not, what special power M. Hardinge wil geather of these woordes. For the same Commission, that was geuen to Peter, in as large, and as ample sorte was geuen also to the reast of the Apostles.Matth. 28. Christe saide vnto them al, Ite in vniuersum mundum &c.Marke. 16.Goe into the whole worlde, and preache the Gospel. And S. Paule saithe, it was prophesied of them before,Psalm. 19. In omnem terram exiuit sonus eorum. The sounde of them wente out into al the worlde. Rom. 10. Therefore, that S. Chrysostome speaketh hereof S. Peter, the same otherwhere he speaketh in like forme of woordes of al the Apostles. Thus he writeth vpon S. Iohn,Chrysost. in Iohan. homil. 87. Chrysostom. in Acta. homi. 3. Chrysos. in Epist. ad Romanos. homi. 18. Apostoli suscipiunt curam totius Mundi.

The Apostles receiue the charge of al the Worlde. Likewise he writeth of S. Paule, Michaeli Gens commissa est Iudaeorū: Paulo verò Terrae, ac Maria, atque Vniuersi Orbis habitatio. Vnto Michael is committed the nation of the Iewes: but Lande, and Sea, and al the habitation of the worlde, is committed vnto Paule. And againe, Paulo Deus omnem praedicationem, & res Orbis, & Mysteria cuncta, vniuersam (que) dispensationem concessit. God hath geuen vnto Paule al manner preachinge, the maters of the worlde, al Mysteries, and the ordringe of al.Gregor. in Iob. li. 27. ca. 6.So likewise saith S. Gregorie, Paulus catenis vinctus Romā petit occupaturus Mundū. Paule beinge bounde with cheines wente to Rome, to conquiere the whole World. And againe he saith, Paulus ad Christū conuersus, [...]regor. in. 1. Regum. li. 4. ca. 4. Caput effectus est Nationum: quia obtinuit totius Ecclesiae principatum. Paule beinge conuerted vnto Christe, was made the Heade of Nations, bicause he obteined the chieftie of al the Churche. This was that Uniuersal power, that, Chrysostome saith, was geuen vnto S. Peter: and that not seuerally vnto him alone, but iointely, and togeather, with al the reaste of Christes Apostles. Whiche thinge the same Chrysostome other where plainely declareth by these woordes. Chrysostom. in Psalm. 44. Apostoli vniuersum Orbem terrarum peruaserunt, & omnibus Principibus fuerūt magis propriè Principes, Regibus potentiores. The Apostles ranged ouer the whole Worlde, and were more like Princes, then the Princes in deede, and more mighty then the Kinges. Thus was not onely Peter, but also al the reast, and euery of the Apostles made rulers ouer the whole worlde.

It is further alleged, That Peter appointed Iames Bishop of Hierusalem, and the same auouched by Chrysostome.Chrysost. in Iohan. homi. 87. Although this place of Chrysostome importe not greatly, yet beinge wel fifted, and considered, it may seeme very suspicious, as nothinge agréeinge either with that went before, or with that foloweth afterwarde: but altogeather sauering of some corruption. If M. Harding him selfe woulde consider the woordes with indifferent iudgement, I doubte not, but he woulde maruel how they came thither.

Neither is it likely, That Iames tooke authoritie of Peter, hauinge before taken sufficient authoritie of Christe himselfe.Lucae. 24. For this Commission Christe gaue to euery of his Apostles al alike:Iohan. 15. As my liuinge Father sente me, so doo I sende you: Ye shalbe witnesses to me,Act. 1.euen to the endes of the Worlde. And if Peter gaue authoritie vnto Iames,Iohan. 17. who then gaue authoritie vnto Paule? Certainely, S. Paule dwelte in no Peculiar,Iohan. 20. but was as muche subiecte to Iurisdiction, as S. Iames. But S. Paule saithe,Galat. 1. He was an Apostle non ab hominibus, neque per hominem▪ neither of men, nor by men,Galat. 2.but by Iesus Christe, and God the Father. They that were the chiefe of the Apostles, geue nothinge vnto me. The preachinge of the Gospel emonge the Gentiles was cōmitted vnto me, euen as vnto Peter the preachinge of the Gospel emonge the Iewes. And Chrysostome e [...]poundinge the same place saith thus,Chrysost. in Epist. ad [...]alat. ca. 2. Paulus nihil opus habebat Petro, nec illius egebat voce: Sed honore par erat illi: nihil hic dicā amplius. Paule had no neede of Peters healpe, nor stoode in neede of his voice: but was in honour as good, as he: I wil say no more. [Page] Hereby it may appeare, that the reast of the Apostles tooke not their Apostleship, [...]authoritie of S. Peter.

But beinge graunted, that Peter appointed Iames to preache in Hierusalem, yet wil it not folowe therefore, that Peter had rule, and Dominion [...]uer the Apostles. For thereof woulde folowe this greate inconuenience: The Apostles at [...]appointed Peter, Actor. 8. to goe, and to preache in Samaria: Ergo, The Apostles had rule, and Dominion over Peter. Whiche were an ouerthrowe of M. Hardinges gr [...]attest principle.

But let vs graunte, that Peter was the Heade of the Apostles, as a mater nothinge perteininge to this question. Wil M. Hardinge thereof conclude, that the Pope is therefore the Heade of the Uniuersal Churche? For what is there in the Pope, that was in Peter? Preachinge of the Gospel? He preacheth not. Féeding of the flo [...]ke? He feedeth not. He wil saye, Succession, and sittinge in Peters Chayre, whiche is in Rome.Matth. 2 [...]. A man maye answeare, The Scribes, and Phariseis sate in Moses Chayre. But M. Hardinge knoweth, that Peter, when he receiued this Priuilege, was in Hierusalem, and not in Rome. Therefore this argument would better stande thus: Peter neither had Dominion ouer the reaste of the Apostles: nor was Bishop of Rome, when Christe spake vnto him; Therefore the Bishop of Rome cannot iustely claime hereby the Uniuersal Power, and Dominion ouer al the worlde.August. contra literas petiliani li. 1. Uerily S. Augustine saithe, Paulus ipse non poterat esse Caput eorum, quos plantauerat &c. P [...]ule him selfe coulde not be the Heade of them, that he had planted: For [...]e saithe, that we [...]many are one Bodie in Christe: and that Christe him selfe is the Heade of that Vn [...]u [...]rsal Bodie. 1. Corinth. 12. Roma. 12. Of these woordes of S. Augustine we may geather this reason:Ephes. 1. S. Paule coulde not be the Heade of them, that he had planted: Therefore much lesse may the Pope be the Heade of them, that [...]e neuer planted.

Yet replie wilbe made, That Theodoretus calleth the Churche of Rome [...], whiche woordes M. Hardinge vntruly translateth, President, or bearinge rule ouer the worlde. For he knoweth, That the Gréeke woorde [...], signifieth, Sitting in the first place, and forceth 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,Authen. Colla. [...] De Eccles. titul. 1. and Assemblies, is by special Priuilege graunted to the Bishop of Rome.

Likewise it wilbe replied, That Cyprian calleth the Churche of Rome, Ecclesiam Principalem, Cod. De Sacrosanctis Eccl. ca▪ Decernimus. 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, Cyprian. li. 1. Epis 3. The authoritie of the Bishoppes of Aphrica is as good, as the authoritie of the Bishop of Rome.

Cicero,Cicero. in Caetil. [...]rat [...] 4. [...]etrus Crmit. li. 1. ca. 18. 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 Empi [...]e of Rome n [...]we possesseth al Nations. Hieron [...]. ad Algasiam quas. 11. 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:Concil. Chalcedon. Actio [...].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[Page]place of Peters trauaile: of the Antiquitie of the Churche: and of the puritie of D [...]ctrine, the Churche of Rome was called the Principal Churche of al others. But he addeth further, Vnde vnitas Sacerdotalis ex [...]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 iudgemēt of some other man, that maie seeme indifferēt. Polydorus Uergilius expoundinge the same woordes of Cyprian, Polydor. Vergil. de inuentorib. rerum lib. 4. 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, liquid [...] 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,Augusti. de consensu Euangelist. lib. 3. 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. Ad populum Antiochen. hom. 17.

M. Hardinge saith further, The Churche is called the House of God: the ruler whereof (saith S. A [...]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,Ambros. lib. 5. Epist. 30. 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.Ambros. lib. 10. Epist. 81. 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,In Apologia aduersus Iouinianum. 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, Actor. 20. and to the whole flocke, wherein the Holy Ghost hath made you O [...]erseers to rule the Churche of God, whiche he hath gotten with his Blo [...]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.Hieronym. de locis Hebraicis. Theodoret. lib. 5. cap. 32. Thus S. Hierome calleth Origen, Magistrum Ecclesiarum, The Maister, or teacher of the Churches. Thus Theodoretus calleth Chrysostome, Doctorem Orbis terrarum, The te [...]cher of al the worlde. Thus Nazianzene calleth S. Basile, The Pillour, and Butresse of the Churche.

But marke wel,Nazianzen. in laudem patris sui. [...]. 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, cōtrary 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 Boni [...]acius theDe Maior▪ & Obedien. Vnam Sanctam. .8. to reason thus, Dominus dixit generaliter, Pasce oues meas, non singulariter has, aut illas: Ergo, commisisse intelligitur Vniuersas. The Lorde saide generally vnto [Page]Peter,Iohn. 2 [...].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:Ambrosi. in 1. Timoth. ca. 3. 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:Athanas. in. Apolog. 2. 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,Cyprian. ad Iubaianum de Hereticis Baptizandis. 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,Origen. in Matthae. tractatu. 1. 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,Cyprian. de simplicitate Praelatorum 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,Gregor. li. 4. Epist. 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. 32. Gregor. li. 6. Epist. 24. vniuersae Ecclesiae fidem corrumpimus▪ 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 [Page] Churche.

M. Hardinge, hauing not yet found the thinge yt 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.

1 First, There is an Equiuocation, or double vnderstandinge of these woordes, The house of God. For bothe the Uniuersal Churche, and also euery particular 2 Churche, is Goddes House. Againe, There is an other Fallax, whiche they cal, Ex meris particularibus, or A non Distributo ad Distributum.

3 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. A Head for vvoorthi [...]es and boldenes of Sprite. So S. Gregori [...] saith, Paulus C [...] put effectus est nationū. In. 1. Reg [...] li. 4. ca. 4. 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.S [...]rm. 124. Augustine also in a Sermon to the people, calleth him heade of the Churche, saieinge. Totius corporis membrum, in ipso capite curat Ecclesiae, & in ipso vertice componit omnium membrorum Sanitatem. He healeth the member of the whole Bodie, in the heade it self of the Churche, and in the toppe it self, he ordereth the healthe of al the members. And in an other place,Li. Quaest. vet. & no. testam. q. 75 Saluator quando pro se, & Petro exolui iubet, pro omnibus exoluisse videtur. Quia sicut in Saluatore erant omnes causa Magisterij, ita post Saluatorem in Petro omnes [Page]continentur: ipsum enim constituit Caput (124)The .124. Vntrueth, standinge in the vvilful falsifieinge of S. Augustine. omnium. Our Sauiour, saith Augustine, when as he commandeth paiment (for the Emperour) to be made for himself, and for Peter, he seemeth to haue paide for al. Bicause, as al were in our Sauiour for cause of teachinge, so after our Sauiour, al are conteined in Peter, for he ordeined him Heade of al. Here haue these men the plaine and expresse terme, Heade of the reast, Heade of the Churche, HeadeS. Augustine saithe, Caput eorū: not, Caput omnium. of al, and therefore of the Vniuersal Churche. VVhat wil they haue more? Neither here can they saye, that although this auctoritie and title of the Heade be geuen to Peter, yet it is not deriued, and transferred from him to his Successours. For this is manifest, that Christe instituted his Churche so, as it shoulde continewe to the worldes ende, accordinge to the saieinge of Esaie the Prophete.Cap. 9. Super solium Dauid &c. Vpon the seate of Dauid, and vpon his Kingedome, shal Messias sitte to strengthen it, and to es [...]ablis he it in iudgement and rightuousenes: from this day for euermore. And thereof it is euident, that he ordeined those, who then were in ministerie, so as their auctoritie and power shoulde be deriued vnto their aftercommers, for the vtilitie of the Churche for euer, specially,Matth. vlt. Lib. 2. where as he saide, Beholde, I am with you vntil the ende of the worlde. And therefore, as Victor writeth in his storie of persecution of the Vandales, Eugenius Bishop of Carthago conuented of Obadus a great Capitaine of Hunerike kinge of the Vandales, about a Councel to [...]e kepte in Aphrica, for matters of the Faith, betwixt the Arians supported by the Kinge, and the Catholikes, saide in this wise: S [...]nostram fidem &c. If the kinges power desire to know our Faithe, whiche is one, and the true, let him sende to his freendes. I wil write also to my brethren, that my Felowbishoppes come, who may declare the faithe that is common to you and vs, (there he hath these woordes) Et praecipuè Ecclesia Romana, quae Caput est omniū Ecclesiarū. And specially the Churche of Rome, which is the Heade of al the Churches. Naminge the Churche of Rome, he meaneth the Bishop there, or his legates to be sente in his steede.

Thus it is prooued by good and ancient auctorities, that the name, and title of the Heade, Ruler, President, chiefe, and principal gouernour of the Churche, is of the Fathers attributed, not onely to Peter, but also to his successours Bishoppes of the See Apostolike. And therefore M. Iuel may thinke himselfe by this charitably admonished, to remember his promise of yeeldinge, and subscribinge.

The B. of Sarisburie.

I might wel passe al these authorities ouer without answeare, as beinge no parte of this question. For, I trust, the indifferent Reader of him selfe wil soone beléeue, we séeke no quarel against S. Peter, nor goe aboute to scanne his titles, or to abbridge him of his right. It is knowen that S. Peter by these Fathers here alleged, Augustine, Hierome, Chrysostome, and Cyril, is called the Toppe, & Heade of the Apostles. And if néede so required, the same might be auoutched by authorities many moe. For who is he, that knoweth not this?

But M. Hardinge knoweth, the case is moued, not of S. Peter, but specially, & namely of the Bishoppes of Rome: And of them, he knoweth, he shoulde haue answeared, if his minde had béene to deale plainely, &, as he saithe, fully to satisfie his Reader. Within the space of the first sixe hundred yéeres, there were in Rome .68. Bishoppes, for their Constancie in the Faithe, for their Uertue, & learninge farre excéedinge the reast, that haue béene sithence. The number of them beinge so great, their learninge so notable, their life so holy, it is maruel, M. Hardinge shoulde not be able to shewe, that any one of them al, in so longe a time, was once called the Heade of ye Churche, & therefore should thus reast onely vpon S. Peter: who, when he receiued these Titles, was not Bishop of Rome: & of whom there is no question moued. Wherefore M. Hardinge may better consider his note in the Margin: & where as he hath written thus, Peter and his Successours called the Heade of the Churche expressely: He may rather amende it, and make it thus, Onely Peter, and not one of his successours, called Heade of the Churche expressely: So shoulde his note, and his texte agrée togeather: and so shoulde he not deceiue his Reader.

Here by the way, I must put M. Hardinge in remembrance: notwithstandinge, for his estimations sake, he would faine haue his foorth in these maters, yet should [Page] he not therfore thus beguile the eies of the Simple,Heade. & thus misreporte, & falsifie the woordes of the Ancient Fathers.M. Hardinge misallegeth the Olde Doctours. For alleging S. Hierome, he leaueth out woords, and altogeather dissembleth the whole meaninge: In S. Augustine he hath shifted, & placed one woorde for an other. S. Hierome in that place with great contention of woordes, commendeth S. Iohn aboue S. Peter, namely for that S. Peter was a Maried man, and S. Iohn a Uirgin. In the heate of his talke, he laieth this obiection against him selfe.Hieronym. aduersus Iouinianum. li. 1. At dices, Super Petrū fundatur Ecclesia: licet id ipsum in alio loco super omnes Apostolos fiat, & cuncti Claues Regni Coelorum accipiant, & ex aequo super eos Ecclesiae fortitudo solidetur. But thou wilt say, The Churche was builte vpon Peter (and not vpon Iohn) Al be it in an other place the same is donne, (that is, the Churche is builte) vpon al the Apostles: The Apostles al equal. and al receiue the Keies of the Kingedome of Heauen: and the strength of the Churche is builte equally vpon them al. M. Hardinge thought it good, to skippe, & dissemble these woordes, not withstandinge they be ioyned altogeather in one sentence with the reast. It foloweth, Tamen proptereà inter duode [...]im vnus eligitur, vt, Capite constituto, Schismatis tollatur occasio. Sed cur non Iohannes electus est virgo? Aetati delatum est: quia Petrus Senior erat: ne adhuc Adolescens, & pene Puer progressae aetatis hominibus praeferretur. Notwithstandinge the Disciples were al equal, yet therfore one is chosen amonge the twelue, that a Heade being appointed, occasion of Schisme might be taken away. Thou wilt say againe, And why was not Iohn being a virgin, chosen to be this Heade? He answeareth, Christ gaue the preeminence vnto age. For Peter was an aged man: least that Iohn, beinge a younge man, and in manner a Childe, shoulde be placed before men of yeeres. This therfore is S. Hieromes meaninge, that Christe, to auoide confusion, whiche lightly happeneth in al companies, where as is none order, appointed S. Peter, for that he was the eldest man, to speake, & to deale for the reaste, as the Chiefe,Hieronym. ad Nepotian. 7. quaest. 1. in Apibus. & Heade of al his brethren. Which order also was afterwarde vniuersally taken throughout the worlde: that in euery congregation of Priestes, one shoulde haue a special preeminence aboue others, and be called Episcopus, the Bishop. This was thought a good politique way, to avoide contention in the Churche:Hierony. in Epist. ad Titum. Cap. 1. and not, as M. Hardinge imagineth, To make one man the Vniuersal Ruler ouer al the worlde. But touchinge this whole mater, I haue answeared more at large in the .15. Diuision of this Article.

In the allegation of S. Augustines woordes,Hierony. Contra Luciferian. M. Hardinge misreporteth S. Augustine. M. Hardinge for his pleasure, hath vttered manifest corruption, in the stéede of this woorde, Eorum, purposely vsinge this woorde, Omnium. For where as S. Augustine saith, Ipsum constituit Caput eorum, Christe appointed him to be the Head of them, M. Hardinge thought it better to allege it thus, Ipsum constituit Caput Omnium: Christe appointed him to be Head of al. Augustin. in qu [...]stio. Veter. & Noui Testa. questio. 75. He saw right wel, that corrupte Doctrine woulde not stande without some corruption.

Further, I doubt not, but M. Harding dooth wel remember, that the question, that lieth betwéen vs, riseth not of any extraordinarie name, once, or twise, geuen vpon some special affection: but of the vsual, and knowen stile of the Bishoppes of Rome.Pan. De Legib. & Senatus [...]on. & Lon. Con. Nam ad ea. Chryso [...]t. ad Populum Antiochen. Hom. 2. For Theophrastus saith, Quae semel, aut bis accidunt, contemnūt Legislatores. The law makers haue no regarde to suche thinges, as neuer happen, but once, or twise. Neither what so euer name is geuen to any man of fauour, or admiration of his vertue, is therefore to be reckened, as his ordinarie title. S. Chrysostome writeth thus of the Emperour Theodosius, Laesus est, qui non habet parem vllum super terram, Summitas, & Caput omnium super terram hominum. He is offēded, that in the Earth hath no peere: the Toppe, and the Head of al men in the worlde. Eleutherius the Bishop of Rome, gaue this title vnto Lucius ye Kinge of this Ilelande: Vos estis Vicarius Christi, You (beinge the King) are Gods Vicar. Chrysost. in Epis. ad Roman. 11. Hom. 18. Chrysostome speakinge of Elias, calleth him Prophetarum Caput, The Head of the Prophetes. The Councel of Ephesus writing vnto the Emperours Theodosius, and Ualentinianus, expresseth Cyrillus ye Bishop of Alexandria [Page] by this title,Heade. Caput Episcoporum cōgregatorum Cyrillus.Cyrill. Tom. 4. Epist. 5.Cyrillus the Heade of the Bishops there assembled. Likewise Gregorie intitleth S. Paule in this wise: Paulus ad Christum conuersus,Gregor. in. 1. Regum. li. 4. ca. 4. Dist. 96. Satis euidenter.Caput effectus est nationum. Paule beinge conuerted vnto Christ, was made the Head of Nations. And to take nearer view of the Bishop of Romes owne special titles, Pope Nicolas thereof writeth thus, Constat, Pontificem a Pio Principe Constantino Deum appellatum. It is wel knowen, that the Pope, of that Godly Prince Constantinus was called God. And further they say, Papa est in primatu Abel, in zelo Elias, in mansuetudine Dauid, in potestate Petrus, in vnctione Christus. The Pope in Primacie is Abel: in zeale is Elias: in mildenesse is Dauid: in power is Peter: in anointinge is Christe. These names, as I haue saide, of Affection, and fauour haue been geuen: yet wil not M. Hardinge therefore say, that, either the Emperour ought to be called the Head of al men vpon earth: Or the Kinge, Christes Uicare: Or Elias, the Head of the Prophetes: Or Cyrillus, the Head of the Councel: Or S. Paule, the Head of Nations: Or the Bishop of Rome, God, or Christe: as by an vsual, and ordinarie Title. And although, as I haue saide, S. Peters titles be nothinge incident to this Question, yet wée may examine M. Hardinges argument touchinge the same.

Peter (saith he) was Head of the Apostles:
Ergo, He was Head of other inferiour people: And so Head of the Vniuersal Churche.

This is a deceiteful kinde of argument, and riseth by degrees, and steppes: and in the Schooles is called Sorites. In like sorte M. Harding might conclude thus:

Elias, as Chrysostome saith, was Head of the Prophetes:
Ergo, He was Head of the inferiour people: And so of the whole Vniuersal Church.

But the errour hereof wil better appeare by that argument, that The mistocles the gouernour of Athens sometimes made of him selfe, his wife, & his childe. Thus he saide:

The people of Athens is ruled by mee: I am ruled by my wife: My wife is ruled by my childe:
Ergo, The people of Athens is ruled by my Childe.

In this Reason, this one woorde, Rule, hath thrée significations. For Themistocles ruled, as a Gouernour: His wife, as a Shrew: his Childe, as a wanton. And therein standeth the errour of the argument. So likewise this woorde, Head, signifieth sometime the chiefe in learninge: sometime the chiefe in dignitie: sometime the chiefe in Gouernement. And hereof also in reasoning riseth great errour. For it were greate folie to reason thus: Paule in learninge, and dignitie was the Head of al others: Ergo, He was the Head in Gouernment ouer al others.

Touching Uictor, that wrote the Storie of the Uandales, he is neither Scripture, nor Councel, nor Doctour, nor writeth the Order, or Practise of the primitiue Churche: nor is it wel knowen, either of what credite he was, or when he liued: nor dooth he cal the Bishop of Rome the Head of the Uniuersal Churche. Onely he saith, Rome is the Chiefe, or Head Churche of al others. Whiche thinge of our parte, for that time, is not denied: as may better appeare by that is written before in sundrie places of this Article.Prudentius i [...] Enchiridio. Chrysost. Ad populum Antioch. Hom. 3. So dooth Prudentius cal Bethleem the Head of the World: Sancta Bethlem Caput est Orbis So likewise Chrysostome geuing instructions vnto Flauianus touchinge the Citie of Antioche, saith vnto him, Cogita de totius Orbis Capite. Thinke thou of (Antioche, that is) the Heade of al the Worlde. Hereby is meante a Head of Dignitie, or Honour: and not of Rule.

M. Hardinge findinge not one of the whole number of the Bishops of Rome, once named the Heade of the whole Churche, therfore thought it best to founde his proufe vpon S. Peter. And for that cause, others of his side haue auanced S. Peter aboue al Creatures. Boni [...]acius saith, That God tooke Peter in Consortium Indiuiduae[Page]Trinitatis,Peter not Heade.into the Felowship euen of the Indiuisible Trinitie: and that from him, as from the Heade,Extra, de election. & electi potestate. Bonif. S. Fundamenta. Ab ipso, quasi quodam capite, dona [...]ua omnia diffundit in Corpus.he powreth al his giftes into the Bodie. Hereof M. Hardinge forceth his argument thus: ‘Peter was the Heade of the Apostles, and so of al other inferiours:
Ergo, The Bishop of Rome is the Heade of the Vniuersal Churche.’

Thus, as Iulianus the Emperour in his phrenesie sometimes imagined, that the Great Aleranders Soule was come by Succession to dwel in him: euen so now the Bishops of Rome imagine by like fantasie, or phrenesie, yt S. Peters Soule commeth by Succession to dwell in them: & that therefore they ought to haue, what so euer Title, or Interest Peter had. And for that cause they say, We are Peters Successours: euen as the Phariseis sometime saide, We be the Children of Abraham. But S. Iohn the Baptist saide vnto them,Socra [...]es li. 3. Ca. 21. Put not your affiance in suche Succession. For God is hable euen of the stones to raise vp Children vnto Abraham. And when the Children of Scaeua beinge Sorcerers,Matthae. 3. Actor. 19. and Infidelles beganne to practise in the name of Christe, and Paule, the man possest made them answeare▪ Christe I know: and Paule I knowe: But what are you? Surely Peter was not the Heade of the Apostles, bicause he was Bishop of Rome. For he was so appointed by Christe, in consideration of age, and boldenes of Sprite, longe before he came to Rome: Yea, and had so béene, and so had continued, although he had neuer come to Rome. Therefore M. Hardinges argument is a Fallax, and in the Schooles is called Fallacia accidentis.

Thus, notwithstandinge S. Peter were Heade of the Church, yet cannot the B. of Rome therefore of right claime the same title.Paule the Head as wel as Peter. And albeit S. Peter of special reuerence, and admiration of his Sprite, and vertues, were sometimes so called, as S. Paule sometimes vpon like consideration also was, yet vnderstandinge this Chieftie for Uniuersal Power, and Gouernment, & Authoritie to commaunde, S. Peter neither was the Heade of the Uniuersal Churche in déede, nor was so estéemed, or taken emonge his bretherne: as many waies it may wel appeare. And therefore S. Gregorie saithe,Cregor. li. 4. Epis. [...]8. Paulus membra Dominici Corporis certis extra Dominū quasi Capitibus, & ipsis quidem Apostolis subijci particulariter euitauit. S. P [...]ule forbade, that the members of Christes Bodiè, shoulde not be subiecte particul [...]rely vnto any certaine Heades bysides the Lorde, no not vnto the Apostles themselues. So saithe S. Augustine, as it is before alleged,August. contra literas Petiliani. li. 1. ca. 5. Nec Apostolus Paulus Caput est, & Origo eorum, quos plantauerat. Neither is Paule him selfe the Heade of them, whome he planted. Likewise againe he saithe, Paulus Apostolus, quanquam sub Capite praecipuum Membrum, tamen Mē brū est Corporis Christi.August. contra Epistolam Far [...]niant. li. 2. c. 8. [...]regor. li. 4. Epist. 38.Paule the Apostle, although he be a special member vnder (Christ) the Heade, yet is he a member (& not the Head) of Christes Bodie. To conclude, S. Gregorie saithe: Cer [...]è Petrus Apostolus primum membrum Sanctae, & Vniuersalis Ecclesiae est. Paulus, Andreas, Iohannes, quid aliud, quàm singularium sunt plebium Capita? Et tamen sub vno Capite omnes membra sunt Ecclesiae. At (que) vt cuncta breui cingulo locutionis astringam, Sancti ante Legem, Sancti in Lege, Sancti sub Gratia: Omnes hi perficiē tes Corpus Domini, in membris sunt Ecclesiae constituti: Et nemo se vnquam Vniuersalem vocari voluit. In deede Peter the Apostle is the Chiefe Member of the holy Vniuersal Churche. Paule, Andrewe, and Iohn, what are they els, but the Heades of seueral peoples? Yet notwithstandinge vnder one Heade they are al members of the Churche. To be shorte, The Sainctes before the Lawe: The Sainctes in the Lawe: the Sainctes vnder Grace: al accomplishinge the Lordes Bodie, are placed emonge the members of the Churche: And there was neuer yet none, that woulde cal him selfe Vniuersal.

Hereof we may wel conclude thus, S. Peter touchinge gouernement, & Ordinary Rule was not the Heade of the Uniuersal Churche. Ergo, Muche lesse is the Pope the Heade of the Uniuersal Churche.

M. Hardinge. The .33. Diuision.

I wil adde to al that hath ben hitherto saide of this matter, a saieinge of Martin Luther, that suche as doo litle regarde the grauitie of auncient Fathers of the olde Churche, maie yet some what be [Page] moued with the lightnes of the younge Father Luther, Patriarke, and founder of theire newe Churche. Lightnes I maie wel cal it, for in this sayinge, which I shal here rehearse, he dothe not so soberly allowe the Popes primacie, as in sundrie other treatises he dothe rashly, and furiousely inueigh against the same. In a litle treatise intituled, Resolutio Lutheriana super propositione sua. 13. De po [...]estate Papae: His wordes be these: Primum quod me mouet Romanum Pontificem esse alijs omnibus, quos saltem nouerimus se Pontifices gerere, Superiorem, est ipsa voluntas Dei, quàm in ipso facto videmus. Neque. n. sine voluntate Dei, in hanc Monarchiam vnquam venire potnisset Rom. Pontifex. At voluntas Dei, quoquo modo not̄a fuerit, cum reuerentia suscipienda est, ideoque non licer temer [...] Romano Pontifici in suo primatu resistere. Haec autem ratio tanta est, vt si etiā nulla scriptura, nulla alia causa esset, haec tamen satis esset ad compescendam temeritatem resistentium. Et hac sola ratione gloriosissimus Martyr Cyprianus, per multas Epistolas confidentissimè gloriatur contra omnes Episcoporum quorumcunque aduersarios. Sicut. 3. Regum legimus, qu [...]d decem Tribus Israel discesserunt à Roboam filio Salomonis, & tamen quia voluntate Dei, siue auctoritate factum est, ratum apud Deum fuit. Nam & apud Theologos omnes, voluntas Signi, quam vocant operationem Dei, non minus quàm alia signa voluntatis Dei, vt praecepta prohibitiua &c. metuenda est. Ideo non video, quomodo sint excusati à Schismatis reatu, qui huic voluntati contrauenientes, sese à Romani Pontificis auctoritate subtrahunt. Ecce haec est vna prima mihi insuperabilis ratio, quae me subijcit Romano Pontifici, & primatum eius confiteri cogir. The first thinge, that moueth me to thinke the Bishop of Rome to be ouer al other, that we knowe to be Bishoppes, is the very wil of God, which we see in the facte, or deede it selfe. For without the wil of God the Bishop of Rome coulde neuer haue ben commen vnto this Monarchie. But the wil of God, by what meane so euer it be knowen, is to be receiued reuerently. And therefor it is not lawful rashely to resiste the Bishop of Rome in his primacie. And this is so greate a reason for the same, that if there were no Scripture at al, nor other reason, Yet this were inough to s [...]aie the rashenes of them, that resiste. And through this onely reason, the most glorious Martyr Cyprian in many of his Epistles vaunteth him self very boldly against al the aduersaries of Bishoppes, what so euer they were. As in the thirde booke of the Kinges we reade, that the tenne Tribes of Israel departed from Roboam Salomons sonne. Yet bicause it was doone by the wil or auctoritie of God, it stoode in effecte with God. For amonge al the Diuines, the wil of the Signe, whiche they cal the workinge of God, is to be feared no lesse, then other Signes of Goddes wil, as commandementes prohibitiue &c. Therefore I see not, howe they maie be excused of the gilte of schisme, whiche goinge against this wil, withdrawe them selues from the auctoritie of the Bishop of Rome. Lo this is one chief inuincible reason, that maketh me to be vnder the Bishop of Rome, and compelleth me to confesse his primacie. This farre Luther.

Thus I haue briefely touched some deale of the Scriptures, of the Canons and Councelles, of the Edictes of Emperours, of the Fathers saieinges, of the reasons, and of the manifolde practises of the Churche, whiche are wonte to be alleaged for the Popes primacie, and supreme auctoritie. VVith al, I haue proued that, whiche M. Iuel denteth (125)The .125. Vntrueth▪ For, Peter onely excepted, either of these titles resteth yet vnproued. that the Bishop of Rome Withein sixe hundred yeeres after Christ, hath beene called the Vniuersal Bishop, of no smal number of menne of greate credite, and verie ostentimes heade of the Vniuersal Churche, both in termes equiualent, and also expressely. Nowe to the nexte article.

The B. of Sarisburie.

The case goeth somewhat hardely of M. Hardinges side, when he is thus driuen for wante of other authorities, to craue aide at Luthers hande. Touchinge alteration in religion, whiche it pleaseth him to name lightnes, if he woulde soberly remember his owne often chaunges, and the light occasions of the same, he shoulde finde smal cause to condemne others. Certainely D. Luther, after God had once called him to be a minister of his Trueth, neuer lookte backewarde from the plough, nor refused the Grace, yt God had offred him, notwithstandinge he sawe, al the powers of the worlde were against him. His argument is taken of the effectes, or tokens of Goddes wil. The Pope, saide he, is auanced vnto a Monarchie, or Emperial state of a Kingedome: But he coulde neuer be so auanced without Goddes wil: Ergo, it was Goddes wil, it shoulde be so.

[Page] Argumentes, that be taken of Goddes permission, or of the tokens of his wil, make no necessary proufe, either that the thinges in them selues be good, or that God is pleased with them.Esai. 36. For God suffred Nabucodonozor, Sennacherib, Pharao, and others: and their very estates, & procéedinges were euident tokens of Goddes wil. For if his wil had béene otherwise, they coulde not haue reigned. Yet neither were they good men, nor was God pleased with their dooinges. So shal God suffer Antichriste to sitte euen in the holy place. DanielDaniel Cap. 7. saithe, Faciet, & prosperabitur. He shal take his pleasure,Matth. 24.and shal prosper. And againe, Roborabitur fortitudo eius, & non in viribus suis.Daniel. 8.His power shalbe confirmed, but not through his owne strength: but through ye strength of God. Yet shal not God therefore loue, or fauour Antichriste, or delite in his wickednes. For S. Paule saith,2. Thessalon. 2. The Lorde shal kil him with the sprite of his mouth, and shal destroy him with the brightnes, and glorie of his comminge.

Now, for as muche as, it hath pleased M. Harding, for the Conclusion hereof, to touche the Effects of Godes wil, I trust, it shal not be paineful to thée, gentle Reader, likewise shortely to consider the effectes, and sequeles of this Uniuersal power. It is graunted, that the Churche of Rome, for sundrie causes before alleged, was euermore from the beginninge the chiefe, and moste notable aboue al others. Notwithstandinge Eneas Syluius,Aeneas Syluius. beinge him selfe a Bishop of Rome, saith, Ad Romanos pontifices ante Nicenum Concilium, aliquis sanè, & si non magnus, respectus fuit. Verily there was some respecte had to the Bishoppes of Rome before the Councel of Nice, although it were not great. S. CyprianCyprian in Sermone de Ieiunio & Tent at ione. Origen. in Matthae. tractat. 12. Dist. 99. Primae Sedis. in his time complained, That Pride, and Ambition seemed to lodge in priestes bosomes. Origen in his time complained, that the Ministers of Christe seemed euen then to passe the outrage of worldly Princes.

Yet was the Churche of God in those daies euerywhere, vnder cruel, and vehement persecution. Therefore to abate this ambitious courrage, order was afterwarde taken in the Councel of Carthage, that no man shoulde be intitled the Highest Bishop, or the Prince of Bishoppes, or by any other like name. The Greeke Bishoppes in the Councel of Antioche,Sozom. li. 3. ca. 8. Concil. Aphric. Epist. ad Coelest. [...]regor. li. 4. Epist. 34. 38. &c. and the Bishoppes of Aphrica, beinge in number twoo hundred and seuentéene, in the Councel there founde them selues greeued with the Pride and Arrogancie of the Sée of Rome. For that Iohn the Bishop of Constantinople tooke vpon him, to be called the Uniuersal Bishop, therefore Gregorie the Bishop of Rome called him Lucifer, and the Messenger of Antichrist: and saide, He had chosen vnto him a proude, and arrogant, a pompous, and a blasphemous name.Anno. Domini. 602. But after that, by great sute made vnto the Emperour Phocas, the Bishoppes of Rome them selues had once obteined the same title, and had possessed, & enioied the same a longe while, in the ende their pride was suche, that it seemed intolerable.De Maior. & Obedien. Vnam Sanctam. Then they beganne to decrée, and determine, That euery mortal man is bounde, to be subiecte to the Sée of Rome, & that vpon paine of damnation: and that without the Obedience of that Sée, noman is saued: That the Bishop of Rome is an Uniuersal Iudge ouer al men:Ibidē in Glosa. 9. Ques. 3. Nemo Dist. [...]1. Inferior sedes. and that he him selfe may be iudged by noman, neither by Emperour, nor by Kinge, nor by al the Cleregie, nor by the whole people, For that it is written by the Prophets Esaie, The Axe shal not glorie against him, that heweth with it: That what so euer he doo, noman may presume to say vnto him,Esai. 10. Domine cur ita facis? Sir, why doo you thus? That he hath al manner Lawe,De Concessione Praebendae, in Glosa.and Right in Scrinio pectoris sui, in the Closet of his breaste. That al other Bishoppes receiue of his fulnes: De electio. & electi potestate. Significasti. That no Councelles can make lawes for the Churche of Rome: and that the Bishop of Romes authoritie is plainely excepted out of al Councelles:Dist. 40. Si pp. That,Extra. de Constitution. Licet. Durand. li. 2. notwithstandinge the Pope drawe innumerable companies of people after him into Helle, yet no mortal man may dare to re [...]roue him. De translatio. Episcopi, Qu [...]to In Closa. That the Popes wil, or pleasure standeth as a lawe. In illis, quae vult, est ei pro ratione volūtas: And that there is none other reason to be yéelded of his dooinges, but onely this, [Page] Quia ipse voluit, For he woulde. De concessio. Praebend [...]. Proposuit, In Glosa. For of that, yt is nothinge, he is hable to make some thinge. Quia de [...]eo, quod nihil est, potest facere aliquid: De Maior. & obedien. Vnam Sanctam. That he hath the right of bothe sweardes, as wel of the Temporal, as of the Spiritual: That the Temporal Prince may not drawe his swearde, but onely at his becke, and sufferance: ad nutum, & Patientiam Ecclesiae: Clem. de Appellationib. Pastoralis. That he is Haeres Imperij, the Heire apparent of the Empier,De Maior. & Obedien. Solitae in Glosa. and is seuen and fiftie degrees greater then the Emperour: and that bicause in suche proportion the Sunne is greater then ye Moone:Desenten. & re iudicata. Ad Apostolicae. That it is lawful for him to depose kinges, and Emperours: as he did the Emperoure Henry the sixthe, and Chilpericus the Frenche Kinge.Psalm. 91. Dist. 96. Si Imperator. In Glosa.

Then he made the Emperour of Christendome to lie downe flatte before him, and spared not to sette his foote vpon his necke, addinge withal theise woordes of the prophete Dauid, Thou shalt walke ouer the aspe, and the cockatrise: Then he was contente that the Emperoure should be called Procurator Ecclesiae Romanae, The Proctoure, or steward of the Churche of Rome: Dist. 96. Satis euidenter. Then, as if had béene Nabucodonozor, or Alexander, or Antiochus, or Domitian, he claimed vnto him selfe the name, and title of almighty God: and said further, That beinge God, he might not be iudged of any Mortal man:Iohan. 22. De verbor. signifi [...]. In glosa. Cū inter. Then he suffred menne to saie, Dominus Deus noster Papa, Our Lord God the Pope: In Concil. Lateranen. Sub Iulio. Tu es omnia, & super omnia, Thou art al, and aboue al. Al power is geuen vnto thee, as wel in Heauen, as in Earthe. I leaue the miserable spoile of the Empier: the loosinge of sundrie great Countries, and Nations, that sometimes were Christened: the weakeninge of the Faithe: the encourraginge of the Turke: the ignorance, and blindenes of the people. These, & other like, be the effectes of the Popes Uniuersal power. Would to God, he were in deede, that he would so faine be called, & woulde shewe him selfe in his owne particular Churche to be Christes Uicare, & the1. Corin. 4. Dispenser of Gods Mysteries. Then shoulde godly men haue lesse cause to cōplaine against him. As nowe, although, that he claimeth, were his very right, yet by his owne iudgement, he is worthy to loose it.11. Quaest. 2. Priuilegium. For Pope Gregorie saith, Priuilegium meretur amittere, qui abutitur potestate. He that abuseth his authoritie, is worthy to loose his priuilege. And Pope Syluerius saith,25. Quaest. 2. Sic decet. Etiam quod habuit, amittat, qui, quod non accepit, vsurpat. He that vsurpeth that he receiued not, let him loose, that he had.

Nowe, briefely to laye abroade the whole contentes of this Article:

1 Firste, M. Hardinge hath wittingly alleged suche testimonies vnder the names of Anacletus, Athanasius, and other Holy Fathers, as he him selfe knoweth vndoubtedly to be forged, and with manifest Absurdities, and Contradictions, doo betraye them selues, and haue no manner colour, or shewe of trueth.

2 He hath made his claime by certaine Canons of the Councel of Nice, and of the Councel of Chalcedon: and yet he knoweth, that neither there are, nor neuer were any suche Canons to be founde.

3 He hath dismembred, and mangled S. Gregories woordes, and contrary to his owne knowledge, he hath cutte them of in the middest, the better to beguile his Reader.

4 He hath violently, and perforce drawen, and rackte the Olde godly Fathers, Ireneus, Cyprian, Ambrose, Cyrillus, Augustine, Theodoretus, Hierome, and others, contrary to their owne sense, and meaninge.

5 Touchinge appeales to Rome, the gouernement of the East parte of the worlde, Excommunications, Approbations of orders, allowance of Councelles, Restitutions, and Reconciliations, he hath openly misreported the whole Uniuersal order, and practise of the Churche.

6 Al this notwithstandinge, he hath as yet founde neither of these two glorious Titles, that he hath so narrowly sought for: notwithstandinge greate paines taken, and greate promises, and vauntes made touchinge the same.

[Page]Therefore, to conclude, I must subscribe, and rescribe, euen as before, That albeit M. Hardinge haue trauailed painefully herein, bothe by him self, and also with conference of his frendes: Yet cannot he hitherto finde, neither in the Scriptures, nor in the olde Councelles, nor in any one of al the auncient Catholique Fathers, that the Bishop of Rome within the space of the firste sixe hundred yéeres after Christe, was euer intitled either the Uniuersal Bishop, or the Heade of the Uniuersal Churche.

FINIS.

THE FIFTHE ARTICLE OF REAL PRESENCE.

[Page]

The B. of Sarisburie.

Or that the people was then taught to beleue, that Christes Bodie is Really, Substantially, Corporally, Carnally, or Naturally in the Sacrament.

M. Hardinge. The .1. Diuision.

(126)The .126. Vntrueth, For M. Harding is not hable to proue, that the people in the Primitiue Churche vvas thus taught. Christen people hath euer ben taught, that the Bodie, and Bloude of Iesus Christ by the vnspeakeable workinge of the grace of God, and vertue of the holy Ghoste is present in this most holy Sacrament, and that verily, and in deede. This doctrine is founded vpon the plaine wordes of Christ▪ which he vttered in the institution of this Sacrament, expressed by the Euangelistes, a [...]d by S. Paule. As they were at Supper (saieth Matthewe) Iesus tooke breade, and blissed it, and brake it,Matth. [...]. and gaue it to his Disciples, and saith: Take ye, eate ye, This is my Bodie. And takinge the Cuppe, he gaue thankes, and gaue it to them, saieinge: Drinke ye al of this: For this is my Bloude of the Newe Testament, which shalbe shedde for many in remission of sinnes. VVithe like wordes almost, Marke,Mar [...]. 14 Luke, and Paule doo describe this diuine institution Neither saide our Lorde onely,Luc. 22. This is my Bodie, but least some sholde doubte how his wordes are to be vnderstanded:1. Cor. 11. For a plaine declaration of them, he addeth this further, VVhiche is geuen for you. Likewise of the Cuppe he saith not onely.Luc. [...]. This is my Bloude, but also, as it were to put it out of al doubte, whiche shalbe shedde for many.

Nowe, as faithful people doo beleue, that Christ gaue not a figure of his Bodie, but his owne true, and verie Bodie in substance, and likewise not a figure of his Bloude, but his verie pretious Bloude it self at his passion and death on the Crosse for our Redemption: so they beleue also, that the wordes of the institution of this Sacrament, admitte no other vnderstandinge, but that he geueth vnto vs in theise holy Mysteries, his self same Bodie, and his selfe same Bloude, in trueth of substance▪ which was crucified, and sheadde forth for vs. Thus to the humble beleuers Scripture it self ministreth sufficient argument of the trueth of Christes Bodie, and Bloude in the Sacrament, against the Sacramentaries, who holde opinion, that it is there but in a figure, signe, or token (127)The .127. Vntrueth, For this is no parte of our Doctrine. onely.

The B. of Sarisburie.

I knowe not wel, whether M. Hardinge doo this of purpose, or elles it be his manner of writinge. But this I see, that beinge demaunded of one thinge, he alwaies turneth his answeare to an other. The question is here moued, whether Christes Bodie be Really, and Corporally in the Sacrament: His answeare is, That Christes Bodie is ioyned, and vnited Really, and Corporally vnto vs: And herein he bestoweth his whole treatie, and answeareth not one woorde vnto the question.

In the former Articles, he was hable to allege some forged Authorities: Some contrefeite practise of the Churche: Some woordes of the ancient Doctours, although mistaken: Some shewe of natural, & worldly reason: or at the leaste wise, some coloure, or shifte of woordes. But in this mater, for directe proufe he is habl [...] to allege nothinge: no not so muche as the healpe, and drifte of natural Reason.

Where he saieth, Christen people hath euer beene thus taught from the beginninge, It is greate maruel, that either they shoulde be so taught, without a teacher: or theirs teacher shoulde thus instructe them, without woordes: or such woordes shoulde be spoken, and neuer written. Uerily M. Hardinge by his silence, and wante herein, sécretely confesseth, that theis [...] wo [...]rdes, Really, Carnally &c. in this mater of the Sacrament, were 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 [Page] of doubte,Dissension and Contradiction of M. Hardings side. he addeth, Whiche is geuen for yowe: whiche shal be sheadde for yowe. Here [...] 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▪ Hactenus Matthaeus: qui & solus Testamenti Noui meminit. Neque vllum hic verbum positum est, Io. Fischerus cō tra Captiuita. Babilonicā. N. 8. &O. 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,D. Smythe De Eucharist. It is there bothe Naturally, and also Sensibly: Stephan. Gardinerus. 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: D. Smythe. Ste. Gardiner in the Diuels Sophistrie. fol. 6. 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 the [...] grossely vttred it in Latine, Sensualiter. Some of them saie, Christes Bodie is not diuided, or broken in the Sacrament,De Con. Dist. 2. Ego Berengarius Ste. Gardiner in the Diuels Sophistrie. fo. 15.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.De Con. Dist. 2. Ego Bereng. Manibus tractari, frangi, dentibus atteri. 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:Hierom. ad Gala Cap. 1. which, as S. Hierome saith, is the very pith▪ and substance of the Scriptures. And the Lawe [...]selfe saith, In fraudem Legis facit, qui saluis verbis Legis, Sententiam eius circumu [...]ri [...]. He committeth fraude against the Lawes, that, sauinge the woordes of the Lawe, ouerthroweth the meaninge. Pan. De Leg. & Senatuscon. & longa consuetud. Contra legem. August. De fide, & operib. ca. 4. And S. Augustine seemeth herein to finde faulte with certaine in his time. His woordes be these, Cum in vnam part [...]m procliuiter ire co [...]perint, non cespiciunt Diuinae authoritatis alia testimonia, quibus possint ab illa intentione reuocari, & in ea, quae ex vtrisque temperat [...][Page]est, Veritate, ac moderatione consistere.Figure.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 tēpered, 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 cōclude, 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,Augustin. Super Leuiticū quaest. 57. 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,1. Corin. 10. The Rocke was a Figure of Christ, but the Rocke was Christ. And S. Basile in like sorte saithe,Basil. De Poenitentia▪ Christus re vera [...]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 shalbe 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 neuer so curiouse in this behalf, nor thought it suche Heresie, to expounde Christes woordes by a Figure. Briefly for a taste hereof, S. Augustine saith, Augustin. [...]Psalmum. 3. Christus adhibuit Iudam ad Conuiuium, in quo Corporis, & Sanguinis sui Figuram Discipulis suis commendauit, & tradidit. Christ receiued Iudas to his banket, wherein he gaue vnto his Disciples the Figure of his Bodie, and Bloud. Likewise Tertullian saith, Tertul. contra Marcionem. li. 4. Christus acceptum Panem, & distributum Discipulis, Corpus suum illum fecit, Dicendo hoc est Corpus meū, hoc est, Figura Corporis mei: Christ receiuinge the Breade, and the same being diuided vnto his Disciples, made it his Bodie: saieinge, This is my Bodie, that is to saie, The Figure of my Bodie.Ambros. de illi [...] qui initiantur Mysterijs. Cap. Vltimo.S. Ambrose saith, Ante Benedictionem verborum Coelestium alia species nominatur: post Consecrationem Corpus Christi Significatur. Before the Blissinge of the Heauenly Woordes, it is called an other kinde: after the Consecration, the Bodie of Christ is Signified. Here I must protest, That, as M. Hardinge is troubled with wante of witnes in this case, so am I oppressed with multitude. If I sholde allege al the reaste of the Ancient Godly Fathers, that write the like, I shoulde be ouer tedious to the Reader. And an other place hereafter folowinge, wil serue more aptely to this purpose. But by the waie, Gentle Reader, I must geue the to vnderstande, that S. Augustine hereof writeth thus, Augusti de Doctrina Christiana li. 3. Cap. 5. The Bondage of the Soule. Ea demum est miserabilis Animae seruitus, Signa pro rebus accipere: & supra Creaturam corpoream, oculum mentis ad hauriendum aeternum lumen leuare non posse. In deede, this is a miserable bondage of the Soule, to take the Signes in the steede of thinges, that [Page]be signified: and not to haue power,Figure.to lifte vp the eye of the minde aboue the bodilie creature, to receiue the light, that is euerlastinge. And againe, Ibidem. In principio cauendum est, ne Figurat [...] locutionem ad Literam accipias. Et ad hoc enim pertinet, quod ait Apostolus, Litera occidit: Spiritus autem viuificat. Cum enim Figuratè dictum sic accipitur, tanquam propriè dictum sit, carnaliter sapitur. Neque vlla mors animae congruentiùs appellatur. First of al, thou must beware, that thou take not a Figuratiue speache [...]ccordinge to the Letter. For thereunto also it apperteineth, that the Apostle saith: The letter killeth, the Sprite geueth life. For when the thinge, that is spoken in a Figure, is so taken, as if it were plainely spoken (without Figure) there is fleashely vnderstandinge: neither is there any Deathe more fitly called, the Deathe of the Soule.The Deathe of the Soule.By these woordes, Good Reader, S. Augustine sturreth vp thy senses, to consider wel, what thou doost, least perhappes thou be deceiued.

And where as M. Hardinge thus vniustly reporteth of vs, That we mainteine a naked Figure, and a Bare Signe, or Token onely, and nothinge elles, If he be of God, he knoweth wel, he shoulde not thus bestow his tongue, or hande, to beare false witnes. It is written,Deutero. 5. God wil destroie them al, that speake vntrueth. He knoweth wel, we feede not the people of God with bare Signes,Exod 20. and Figures: but teache them, that the Sacramentes of Christ be Holy Mysteries,Psalm. 5. and that in the Ministration thereof Christ is sette before vs,Galat. 3. euen as he was Crucified vpon the Crosse: and that therein we maie beholde the Remission of our sinnes,Roman. 5. and our Reconciliation vnto God: and,Chrysost. ad populum Antioch. as Chrysostome briefly saith, Christes greate Benefite, and our Saluation. Herein we teache the people, not that a naked Signe, or Token, but that Christes Body, and Bloude in deede,Hom. 60. and verily is geuen vnto vs: that we verily eate it: that we verily drinke it:Ephes. 5. that we verily be reliued, and liue by it: that we are Boanes of his Boanes,1. Iohn. 4. and Fleashe of his Fleashe: that Christ dwelleth in vs, and we in him. Yet we saie not, either that the Substance of the Breade, or Wine, is donne awaie: or that Christes Bodie is let downe from heauen, or made Really, or Fleashely Present in the Sacramēt. We are taught, accordinge to the Doctrine of the Olde Fathers,Sursum corda. Chrysost. in. [...]. Corint. 10. Hom. 24. to lift vp our hartes to heauen, and there to feede vpon the Lambe of God. Chrysostome saith, Ad alta contendat oporte [...], qui ad hoc Corpus accedit. Who so w [...]l reache to that Bodie, must mounte on high. S. Augustine likewise saith, Quomodo tenebo absentem [...] Quomodo in coelum manum mittam, vt ibi sedentem teneam? Fidem [...]ni [...]te: & tenuisti.Augustin. in Iohan. tractat. 50.Howe shal I take holde of him beinge absent? Howe shal I reache vp my hande into heauen, and holde him sittinge there? Sende vp thy faith, and thou hast taken him. Thus Spiritually, & with the mouth of our Faith we eate the Bodie of Christe, and drinke his Bloude, euen as verily, as his Bodie was Uerily broaken, and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine, and S. Chrysostome, and other holy Fathers taught the people in theire time to beleue. In deede the Breade, that we receiue with our bodily mouthes, is an carthly thinge, and therefore a Figure: as the water in Baptisme is likewise also a Figure: But the Bodie of Christ, that thereby is represented, and there is offred vnto our Faith, is the thinge it selfe, and no Figure. And in respecte of the glorie thereof, we haue no regarde vnto the Figure. Therefore S. Bernarde alludinge to the same, saith thus,Bernard. De Coena Domini. Annulus non valet quicquam: haereditas est, quam quaerebam. The sealinge ringe is nothinge worth: it is the inheritance, that I sought for.

1 To conclude, three thinges herein we must consider. First, that we put a difference bitweene the Signe, and the thinge it selfe, that is signified.

2 Secondly, that we seeke Christ aboue in Heauen, and imagin not him to be present bodily vpon the Earth.

3 Thirdly, that the Bodie of Christ is to be eaten by Faith onely, and none otherwise.

And in this last pointe appeareth a notable difference bytweene vs, and M. [Page] Hardinge.Figure. For wée place Christe in the harte, according to ye Doctrine of S. Paule:Ephes. 3. M. Harding placeth him in the mouthe. Wée say, Christe is eaten onely by Faithe: M. Hardinge saith, He is eaten with the mouthe, and teeth. But Gods name be blessed: a greate number of godly people doeth already perceiue the vnconfortable, and vnsauery vanitie of this Doctrine. For they haue learned of S. Cyprian, that Christes Blessed Bodie is Cibus mentis, non ventris: Meate for the minde, not for the belly: And they haue hearde S. Augustine say, Quid paras dentem, & ven [...]rē? Crede, & manducasti: What preparest thou thy tooth, and thy belly? Beleeue, and thou haste already eaten.

Now consider thou, good Christian Reader, with thee selfe, whether it be better to vse this woorde, Figure, whiche woorde hath béene often vsed of Tertullian, S. Augustine, and of al the reast of the Auncient Fathers, without controlment: or els these new fangled woordes, Really, Corporally, Carnally, &c. Which woordes M. Hardinge is not hable to shew, that in this case of beinge Really in the Sacrament, any one of al the Olde Fathers euer vsed.

M. Hardinge. The .2. Diuision.

Againe (128)The .128. Vntruthe, Ioined vvith dangerous Doctrine. wee cannot finde, where our Lorde performed the promise, he made in the .6. Chapter of Iohn: The Breade, whiche I wil geue, is my Fleashe, whiche I wil geue for the life of the worlde: but onely in his last Supper. VVhere, if he gaue his Fleashe to his Apostles, and that none other, but the very same, whiche he gaue for the life of the worlde: it foloweth, that in the blessed Sacrament is not meere Bread, but that same his very Body in substance. For it was not meere Bread, but his very Bodie, that was geuen and offered vp vpon the Crosse.

The B. of Sarisburie.

This Principle is not onely false in it selfe, but also ful of dangerous Doctrine, and may soone leade to Desperation. For if noman may eate the Fleash of Christ, but onely in ye Sacrament, as here by M. Harding it is supposed, then al Christian Children, and al others who so euer, that departe this life without receiuinge the Sacrament, must néedes be damned, and die the Chrildren of Gods anger. For Christes woordes be plaine, & general.Ioan. 6. Onlesse ye eate the Pleashe of the Sonne of Man, ye shal haue no life in you. Wherunto wée may adde this Minor: Christian Children receiue not the Sacrament, and therfore by M. Hardinges iudgement, eate not the Fleashe of the Sonne of Man: Hereof it must néedes folow, That Christian Children haue no life in them, but are the Children of Damnation. This is the Conclusion of M. Hardinges Doctrine. But litle care these men, who, or how many perishe: so their fantasies may stande vpright. But our Doctrine grounded vpon Gods holy Woorde, is this, That as certainely as Christe gaue his Bodie vpon the Crosse, so certainely he geueth now yt selfe same Bodie vnto the Faithful: and that, not onely in ye Ministration of the Sacrament, as M. Harding vntruely imagineth, but also at al times, when so euer we be hable to say with S. Paule, I thinke, I know nothing, but Iesus Christe, and the same Christe Crucified vpon the Crosse. Therfore S. Ambrose writeth thus,1. Corinth 2. Ambrosi. in Psalm. 118. Sermo. 18. Quid petis O Iudaee? vt tribuat tibi Panem, quē dat omnibus, dat quoridiè, dat semper? O thou Iew, what desirest thou? That Christe should geue thee Bread? He geueth it to al mē: he geueth it daily: he geueth it at al times. If it be true that S. Ambrose saithe, that Christe geueth that Breade, whiche is his Bodie, at al times, then is it false yt M. Harding saith, that Christ performeth his promise, & geueth his Bodie onely at the Ministration of the Sacrament. And therfore S. Augustine saith, Non tantùm in Sacramento, sed etiam re ipsa comedunt Corpus Christi. They eate Christes Body, not onely in the Sacrament, but also in very deede. Augustin. de C [...] uita. li. 2 [...]. ca. 20. Non solùm. Here S. Augustine saithe, contrary to M. Hardinges Doctrine, that wée eate Christes Bodie, not onely in the Sacrament, but also otherwise: yea, and so farre he for [...]eth this difference, that he maketh the eatinge of Christes Bodie in the Sacramente, to be one [Page] thinge, and the very true eatinge thereof in déede to be an other thinge. Againe, touchinge the Fathers of the Olde law, he saith, that Abraham, Moses, Aaron, and others receiued the Bodie of Christe truely, and effectually, longe time before that Christe,Augustin. de Vtilitate poenitentiae. ca. 1. either had receiued Fleashe of the Blessed Uirgin, or had ordeined the Sacrament:Manducauerunt eundem cibum quem nos. and that euen the selfe same Bodie, that is receiued now of ye Faithful. To be shorte, of Christian Children, and other Faithful, that neuer receiued the Sacrament, he writeth thus, Nulli est aliquatenus ambigendū, tunc vnumquen (que) Fidelium Corporis Sanguinis (que) Domini participem fieri, quando in Baptismate efficitur Membrum Christi &c. No man may in any wise doubte, but that euery faithful man is then made partaker of the Body,Augustin. in Sermone ad infantes. Citatur a Beda. 1. Cor. 10.and Bloud of Christe, when in Baptisme he is made a Member of Christe: and that he is not without the felowship of that Breade, and of that Cuppe, although before he eate of that Bread, and drinke of that Cuppe, he departe this worlde, beinge in the Vnitie of Christes Bodie. For he is not made frustrate of the Communion, and benefite of that Sacrament, while he findeth that thinge, whiche is signified by the Sacrament. Quando ipse hoc, quod illud Sacramentum significat, inuenit. So farre S. Augustine. By these wée may see, It is not al true, that M. Harding so constantly auoucheth. If it might haue pleased him to take aduise of Beda, S. Augustine, S. Ambrose, and other godly Fathers, he should soone haue founde, that ye Faithful may otherwise eate Christes Body, and that verily, and in deede: and not onely in the Sacrament.

M. Hardinge. The .3. Diuision.

If the woordes spoken by Christe in S. Iohn of promise, that he performed in his holy Supper. The Breade that I wil geue is my Fleashe, had beene to be taken, not as they seeme to meane, plainely, and truely, but Metaphorically, Tropically, Symbolically, and Figuratiuely, so as the trueth of our Lordes Fleashe be excluded, (129)The .129. vntruth, loined vvith v [...] true report For vvee vnderstand these vvords of Christes very Fleash and Bloud. as our Aduersaries doo vnderstande them: then the Capernaites had not any occasion at al of their great offence. Then should not they haue had cause to murmoure against Christe,Ca. 6. as the Euangelist sheweth: The Iewes (saith S. Iohn) stroue amonge them selues, sayeinge, how can he geue vs his Fleashe to eate? And muche lesse his deere Disciples, to whome he had shewed so many, and so greate miracles, to whom he had before declared so many parables, and so high secretes, should haue had any occasion of offence. And doubtlesse if Christe had mente they should eate but the signe, or figure of his Bodie, they woulde not haue saide, Durus est hic Sermo, This is a harde saieing, and who can abide to heare it? For then should they haue doone no greater thinge, then they had doone oftentimes before in eatinge the Easter Lambe. And how coulde it seeme a harde woorde, or saieing, if Christe had meante nothing els, but this, The Bread that I wil geue, is a Figure of my Bodie, that shal cause you to remember mee?

The B. of Sarisburie.

This reason holdeth onely of the ignorance of the Capernaites, and hangeth thus: The Capernaites mystooke Christes woordes, and vnderstoode not what he meante:

Ergo, Christes Body is Really, and Carnally in the Sacrament. And thus M. Harding, as his manner is, buildeth one errour vpon an other.

For vnderstanding hereof, it shalbe necessary, first, to open the very sense, and meaning of Christes woordes: Nexte, to shew how peruersely, and grossely the Capernaites were deceiued: and last of al, to consider M. Hardinges Conclusion.

First of al, the Iewes desired Christe to geue them Bread in the Wildernesse, as Moses had geuen before vnto their Fathers. Christe, to pulle them from the grosse, and material cogitations of their bellies, promised them an other kinde of Breade, that should be sp [...]ritual, and last for euer. Thus he saide vnto them,Iohn. 6. My Father geueth you true Bread from Heauen. Who so eateth of this Bread shal liue for euer.

And that they might vnderstande, what he meante, he saide further: I am the Bread, that came from Heauen. The Bread, that I wil geue you, is my Fleashe, whiche I shal geue for the life of the worlde. Thus he spake of the spiritual eatinge, and digesting of his [Page]Fleashe in the hartes of ye Faithful.Spiritual eatinge.And so immediatly after he opened his owne minde. For, when he saw, The Iewes, for that they vnderstoode him not, were offended, he saide further vnto them, It is the Spirite, that geueth life: the Fleashe profiteth nothinge. The woordes, that I speake, are Spirite and life. Whiche woordes S. Augustine in plainer sorte expoundeth thus. Spiritualiter intelligite, quòd locutus sum. Non hoc Corpus, quod videtis, manducaturi estis, & bibituri illum Sanguinem,Augustin. i [...] Psalm. 98. quem fusuri sunt, qui me Crucifigent. Sacramentum aliquod vobis commendaui: Spiritualiter intellectum viuificat vos. Vnderstande ye spiritually, that I haue spoken. Ye shal not eate (with your bodily mouthe) this Bodie that you see: nor shal ye (with your bodily mouthe) drinke that Bloud, whiche they shal sheadde, that shal Crucifie me. I geue you a certaine Sacrament. The same beinge spiritually vnderstanded geueth you life.Basilius in Psal. 33.So saith S. Basile, Gustate, & videre, quoniam suauis est Dominus. Taste ye, and see, that the Lorde is gratious. And further he saith: We haue oftentimes marked (in the Scriptures) that the inwarde powers of the minde, haue their names of the outwarde members of the Body. [...]Therefore, for as muche as our Lorde is the true Breade, and his Fleashe the true foode, It must needes bee, that the desectation, and pleasure of the same, be mooued and caused within vs, by a spiritual kinde of taste. Againe he saith, Further wee say, that there is a certaine Spiritual mouthe of the inner man, wherewith he is feadde, receiuinge the Woorde of life, which is the Breade that came from Heauen. Likewise saith S. Augustine, Fides habet oc [...]los suos. Faith hath eies of her owne, to see with al. Againe, Intus bibendo foelix sum. Happy am I, when I drinke (in my harte) within. And againe, Panis iste interioris hominis quaerit esuriem. This Breade seeketh the hunger of the inner man. So saith Leo, Circa hoc Corpus Aquilae sunt, quae alis circumuolant spiritualibus. Aboute this Bodie be Egles, that flee aboute it with spiritual winges. So likewise Origen: August. Epist. 95. Idcircò & verum lumen dicitur, vt habeant oculi animae,August. in Ioan. tracta. 26. quo illuminentur: idcirco & verbum, vt habeant aures, quod audiant: & idcirco Panis vitae, vt habeat gustus animae, quod deguster. Therfore is Christe called the Light, that the eies of the Soule may haue whereby they may be lightened:Ibidem.Therefore he is called the Woorde,De consecratione Dist. 2. In quibus.that the eares of the soule may haue, what to heare: and therefore he is called the Breade of life, that the sense of the soule may haue, what to taste. So Tertullian, Auditu deuorandus est, intellectu ruminandus, & Fide digerendus. Christe by hearinge must be deuoured: by vnderstandinge must be chewed:Origen. in Canti. Cantico. hom. 2.and by Faithe must be digested. In like sorte Chrysostome, Magnus iste Panis, qui replet mentem, non ventrem. This is that greate Breade, that feedeth, not the bellie, but the minde. Therefore S. Augustine saith, Christus dixit, se esse Panem, qui de Coelo descendit, hortans vt credamus in ipsum. Credere enim in eum, hoc est manducare Panem viuum. Christe named him selfe the Breade,Tertul [...]. De Resurrecti. carnis. Chrysost. ex varijs locis in Matthae. hom. 9.that came from Heauen, exhortinge vs to beleeue in him. For beleeuinge in him, is the eating of the Breade of life.

Hereby it is plaine, that Christes meaninge is spiritual, as Christe him selfe, and al the Olde Fathers, and Doctours of the Churche haue expounded it: not Real,Augustin. in Ioan. tracta. 26. Carnal, Grosse, and Fleashely, as M. Hardinge imagineth. M. Hardinge wil say, That the Eatinge with the mouthe, and the grindinge with the teeth, is a Worke Spiritual. By this sense, he is a good Proctour for the Capernaites, and must néedes say, that they had a Spiritual vnderstandinge. How be it, Chrysostome wil not wel suffer this euasion. His woords be plaine,Chrysostom. in Iohan. hom. 47. Quid est Carnaliter intelligere? Simpliciter, vt res dicuntur: neque aliud quippiam cogitare. what is it to vnderstand Carnally? It is to vnderstande plainely, euen as the thinges be vttered: and to thinke vpon nothinge els. Therefore S. Augustine saith, Figura est, praecipiens Passioni Domini communicandum esse,Augustin. De doctrina Christiana. li. 3. ca. 16& suauiter, atque vtiliter recondendum in memoria, quòd Christus pro nobis mortuus sit. The saieing of [...]hriste, touching the Eating of his Fleashe, is a Figure, or manner of speache, commaundinge vs to be partakers of Christes Passion, and with conforte, and profit to lay vp in our memorie, that Christe hath suffered Death for vs. This therefore was Christes meaninge, and this is the very Eatinge of his Fleashe.

[Page] Nowe let vs see,Origen. in Prologo in Cantica Canticorum.what sense the Capernaites geathered hereof. Origen saithe Accidit, vt simpliciores nescientes distinguere, quae sint, quae in Scripturis Diuinis interiorihomini, quae exteriori depu [...]anda sint, vocabulorum similitudinibus falsi, ad ineptas quasdam fabulas, & figmenta inania se contulerint. It happeneth sometime, that simple men, beinge not hable to put difference bytweene those thinges in the Scriptures, that perteine to the inner man, and those thinges, that perteine to the vtter man, are deceiued by the likenesse of woordes,Hieronym. li. 3. in Matthae. cap. 17.and so fal into foolishe fables, and vaine fantasies. So saithe S. Hierome, Cum Seniores putentur in Ecclesia, & Principes Sacerdotum, Simplicem sequendo Literam, occidunt Filium Dei. Where as they are taken for the Elders in the Churche, and the Chiefe of the Priestes, by folowinge the Plaine Letter, they kil the Sonne of God. Euen thus it happened vnto the Capernaites: that Christe spake Spiritually of eatinge with Faithe,Augustin in Iohan. tracta. 11.they vnderstoode grossely of eatinge with the téeth: as though they should swallow downe his Fleashe into their bodies, as other meates: euen in such grosse sorte, as M. Hardinge woulde now teache the people to eate Christes Bodie.

Tertullian openeth their errour in this wise,Tertull. De resurrectione Carnis. Durum, & intolerabilem existimarunt sermonem eius: quasi verè Carnem suam illis edendam determinasset. They thought, his speache was harde, and intolerable: as though he had determined to geue them his Fleashe verily, and in deede to be eaten (with their mouthes.) Therin, saith Tertulliā, stoode their errour. Now, to consider M. Hardinges gheasses: first he saithe, The Capernaites were offended with Christes woordes: Ergo, it is likely, Christe meante, he woulde geue his Bodie Really, and Carnally in the Sacrament. Nico. Lyra in Psalm. 110. Firste, Nicolas Lyra, M. Hardinges owne Doctour, saithe, That these woordes of Christe in the sixthe of Iohn, perteine not vnto the Sacrament: Againe, it is but a simple gheasse, to builde Religion vpon an Errour. He mighte rather say thus: The Capernaites thought they shoulde eate Christes Fleashe Really, and Fleashely with their mouthes: But that was not Christes meaninge, as it wel appeareth: for they were deceiued: Ergo, Christe meante not, they shoulde eate his Fleashe Really, and Fleashely, with their mouthes.

He addeth further, If Christe had meante, He woulde geue them onely a Figure of his Bodie in his remembrance, there had beene no cause, why either the Capernaites, or any other shoulde be offended. Neither dooe we saye, That Christe in the sixthe Chapter of Iohn, speakinge of the Spiritual Eatinge by Faithe, made mention of any Figure: but onely of his very Fleashe, and very Bloude, in deede, and verily to be eaten, and dronken. Notwithstandinge we saye, that Christe afterwarde in his Last Supper, vnto the same Spiritual Eatinge added also an outwarde Sacrament, whiche of the Olde Fathers is oftentimes, and commonly called a Figure. But hereof groweth M. Hardinges errour,Origen. in Prologo in Cantica Canticorum. for that, as Origen saithe, He putteth no difference bytweene the Bodie, and the Sprite: and thinges seuerally perteininge to them bothe. The Breade is a Figure: but Christes Bodie is the thinge it selfe, and no Figure.

The Breade is in the Earthe: Christes Bodie is in Heauen. The breade is subiecte to Corruption: Christes Bodie is Immortal, and Glorious, & subiecte to no Corruption.Raban. Maurus. li. 1. ca. 31. Therefore Rabanus Maurus saithe, Sacramentum ore percipitur: virtute Sacramenti interior homo satiatur. Sacramentum in alimentum Corporis redigitur: virtute Sacramenti aeternam vitam adipiscimur. The Sacrament is receiued with the mouthe: by the Vertue of the Sacrament the Inner Man is repaired. The Sacrament is turned into the nourishinge of the Bodie: by the Vertue of the Sacrament we geate euerlastinge life. And S. Augustine saithe,Augustin Iohan. tracta. 26. Sacramentum de Mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium: Res verò ipsa, cuius Sacramentum est, omni homini ad vitam, nulli ad exitium, quicun (que) eius particeps fuerit. The Sacrament is receiued from the Lordes Table, of some vnto life, of some vnto destruction. But the thi [...] it selfe whereof it is a Sacrament, (that is, the Bodie of Christe) is receiued of euery man vnto life, and of nom [...] vnto Destruction, who so euer be partaker of it.

[Page]

M. Hardinge. The .4. Diuision.

To conclude shortely:A simple proufe. For Christe like vvise shevveth his Omnipotent povver in the vvater of Baptisme. If Christe woulde so haue beene vnderstanded, as though he had meante to geue but a Figure onely of his Bodie, it had beene no neede for him to haue alleged his Omnipotencie, and almighty power to his Disciples, thereby the rather to bringe them to beleefe of his True Bodie to be geuen them to eate. Hoc vos scandalizat? Doth this offende you? saith he. VVhat if you see the Sonne of man ascende, where he was before? it is the spirite that geueth life &c. As though he had saide: ye consider onely my humanitie, that seemeth weake, and fraile, neither doo you esteeme my diuine power by the greate miracles I haue wrought: But when as ye shal see me by power of my Godhead ascende into Heauen, from whence I came vnto you, wil you then also stande in doubte, whether ye may beleeue, that I geue you my very Bodie to be eaten? Thus by signifieing his diuine power, Christe confounded their vnbeleefe, touchinge the veritie, and substance of his Bodie, that he promised to geue them in meate.

The B. of Sarisburie.

M. Hardinge wandreth stil aboute his Figures, and out of Goddes Omnipotent Power, diuiseth a very féeble argument. For thus he reasoneth:

Christe maketh mention of his Ascension into Heauen:
Ergo, His Bodie is Really in the Sacrament.

He hath no iust cause to be offended, for that I lay his Logique thus abroade. It behooueth the Reader to sée, by what force eche thinge is prooued. Uerily, if he Conclude not thus, he renneth at riotte, and Concludeth nothinge.

As touchinge Christes Ascension into Heauen, S. Augustine, & other Ancient Fathers séeme to vse the same, to prooue, That there is no such grosse presence in the Sacrament. Augustin. in Ioan. tractat. 27 Illi enim putabant eum erogaturum corpus suum. Certè vel tunc intelligetis, quòd Gratiae eius non consumitur morsibus: Chrysost. in. 1. S. Augustine thereof writeth thus, Si ergo videritis Filium hominis Ascendentem &c. If you shal see the Sonne of man ascendinge vp, where he was before &c. And what is this? Hereby he openeth that thinge, wherewith they were offended. For they thought, he woulde geue them his Bodie: But he tolde them, that he would Ascende into Heauen, and that whole as he was. When ye shal see the Sonne of man Ascende thither, where he was before, then shal you see, that he geueth not his Bodie in suche sorte, as you imagine: then shal you perceiue, that his Grace is not consumed, or wasted by morsels.

S. Chrysostome saith, as it is before alleged, Ad alta oportet eum contendere, qui ad hoc Corpus accedit. Aquilarum, non graculorum, est haec Mensa. He must mounte on high, that wil come to this Bodie. For this Table serueth for Egles, and not for Iayes. So saith S. Hierome, Ascendamus cum Domino in Coenaculum magnum, stratum, & mū datum: & accipiamus ab eo Sursum Calicem Noui Testamenti. Let vs goe vp with the Lorde (into Heauen) into that greate Parlar spreadde,Corin. 10. ho. 24and cleane: and let vs receiue of him aboue the Cuppe of the New Testament.Hieronym. ad Hedibiā quae. 2.The like might be alleged of other moe Catholique, and Ancient Fathers. For Cyrillus saith in most plaine woordes, Sacramentum nostrum Hominis manducationem non asserit, mentes credentium ad crassas cogitationes irreligiosè inducens.Cyrill. ad obiection. Theodor. Anathematis. 11. [...] Our Sacrament auoucheth not the Eatinge of a Man, leadinge the mindes of the Faithful in vngodly manner to grosse (or fleashly) cogitations.

Doublesse it séemeth to make very simple proufe of M. Hardinges side, to say thus:

Christes Bodie is Ascended into Heauen: Ergo, The same Bodie is Really, and Fleashely in the Sacrament. But M. Hardinge wil say, Christe speaking to the Capernaites, made mention of his Omnipotent Power, Therfore in ye Sacrament there must néedes be a Fleashly Presence.Nico. Lyra in Psalm. 110. First, as it is before alleged, Nicolas Lyra saith, Christes woordes to the Capernaites perteine nothing to the Sacrament, but onely vnto the Spiritual Eatinge of Christes Bodie, whiche in deede is the Omnipotent Worke of the Spirite of God.

And againe, would M. Harding make al the worlde beléeue, if Christes Body be not fleashly, and grossely in the Sacrament, according to his fantasie, that then God therefore is not Omnipotent? Uerily, the olde Catholique Fathers acknowlege Gods Omnipotencie in the Water of Baptisme: yet is not Christe therefore [Page] Really Present in the water.Chrysostom. in Matthae. hom. 51. S. Chrysostome saith, Cum Baptizaris, Sacerdos te non Baptizat: Sed Deus est, qui Caput tuum Inuisibili Potentia continet: & nec Angelus, nec Archangelus, nec vllus alius audet accedere, & tangere. When thou art Baptized, it is not the Pr [...]est that dippeth thee: but it is God, that by his Inuisible Power holdeth thy head: and neither Angel, nor Archangel, nor any other power dareth to approche, and touche thee.

S. Augustine saith,August. in Iohā. Tract. 5. Paulus Baptizauit tanquam Minister: Dominus Baptizauit tanquā potestas. Paule Baptized as a Seruante: The Lorde Baptized, as the power it selfe. August. contra literas Petiliani li. 3. ca. 49. Againe, Nec iam Baptizare cessauit Dominus: sed adhuc id agit: Non ministerio Corporis, sed Inuisibili opere Maiestatis. The Lorde letteth not yet to Baptize: but continueth Baptizing stil: not by the Ministerie of his Bodie, but by the Inuisible worke of his Maiestie. So likewise saith Leo the Bishop of Rome:Leo de Natiuita. Sermone. 4. Christus dedit Aquae, quod dedit Matri. Virtus enim Altissimi, & obumbratio Spiritus Sancti, quae fecit vt Maria pareret Saluatorem. eadem facit, vt Regeneret Vnda Credentem. Christe geue vnto the Water, the same, that he gaue vnto his Mother. For the power of the Highest, and the ouershadowing of the holy Ghost, that caused Marie to beare the Saueour, the same causeth, that Water dooth Regenerate the Beleuer. It appeareth by these authorities, that Christe in the Water of Baptisme sheweth his Inuisible, and Omnipotent power. Yet wil not M. Hardinge say, that Christe is therefore Really, and Fleashly Present in the Water of Baptisme.

Therefore it was but vaine labour to allege Christes Omnipotent power, to prooue this Fleashly Presence in the Sacrament.

M. Hardinge. The .5. Diuision.

These places of the Scripture, and many other reportinge plainely, that Christ at his Supper gaue to his Disciples his very Body, euen that same, whiche the day folowinge suffered Death on the Crosse, haue ministred iust cause to the (130)The .130. Vntrueth. For not one of the Ancient Fathers euer vsed any of these termes, touchinge Christes presence in the Sacrament. godly and learned Fathers of the Churche, to say, that Christes Body is Present in this Sacrament Really, Substantially, Corporally, Carnally, and Naturally. By vse of which Aduerbes they haue meante onely a trueth of beinge, and not a way, or meane of beinge. And though this manner of speakinge be not thus expressed in the Scripture, yet is it deduced out of the Scripture. For if Christ spake plainely, (131)The .131. Vntrueth. For M Hardi [...]ge him selfe is forced in the same vvoordes to acknovvledge a greate many figures. and vsed no Trope, Figure, nor Metaphore, as the Scripture it selfe sufficiently declareth to an humble beleuer, and woulde his Disciples to vnderstande him, so as he spake in manifest termes, when he saide, This is my Body, whiche is geuen for you: Then may wee say, that in the Sacrament his very Body is Present, yea, Really, that is to say in deede, Substantially, that is, in Substance, and Corporally, Carnally, and Naturally: by whiche woordes is mente, that his very Body, his very Fleashe, and his very humaine Nature is there, not after Corporal, Carnal, or Natural wise, but inuisibly, vnspeakeably, miraculously, supernaturally, spiritually, diuinely, and by way to him onely knowen.

The B. of Sarisburie.

By these woordes, that Christe at his last Supper spake vnto his Disciples, This is my Body, it is plaine (saith M. Hardinge) that he gaue vnto them the very same Body, that was Crucified the next day vpon the Crosse: and vpon occasion therof the learned Fathers had iust cause to say, that Christes Body is Really, and Carnally in the Sacrament. This argument is called Petitio Principij, which is, when a thinge is taken to make proufe, that is doubtful, and standeth in question, and ought it selfe to be prooued. This Fallax may wel beguile Children: but emonge the Learned, it is counted in reasoninge a greate folie. The Order, or Forme hereof is naught: the Antecedent vnprooued: the Consequent false, as shal appeare.

M. Harding saith, These woordes, This is my Body, must néedes be taken without Metaphore, Trope, or Figure, euen as the plaine letter lieth, and none otherwise. So saith M. Hardinge onely vpon his owne credite. But the olde Catholique Doctours of the Churche, of whom (he saith) he hath suche stoare, say not so. S. Augustine, S. Ambrose, S. Hierome, S. Chrysostome, S. Basile, Tertullian, and others cal the Sacrament a Figure, a Token, a Signe, an Example, an [Page] Image,Accordinge to the letter. a Similitude, a Remembrance: as hereafter, God willinge, shalbe shewed more at large vpon better occasion, in an Article specially touchinge the same. Euen Duns him selfe, with sundrie others of that side, sawe, that folowinge the very bare Letter, we must needes saie, That the Breade it selfe is Christes Bodie. For so the woordes stande. This (Breade) is my Bodie: whiche were a greate inconuenience, and a repugnance in Nature. For saluinge whereof, they are driuen to saie, That Christ,Hoc. when he pointed to the Breade, & said, This, meante not, This Breade, but, as they cal it, Indiuiduum vagum, Whiche is one certaine thinge in general: but what one thinge, they cannot tel: but sure they be, it was no Breade. Est, Est. they expounde, Erit, Erit. that is to saie, This shalbe: Againe, Erit, hoc est, transubstantiabitur, that is, The Substance of th [...]s vncertaine General one thinge, that noman knoweth, shalbe chaunged into the Substance of my Bodie. Is giuen, Traditu [...]. They expounde, shalbe geuen: Is broakē, they expounde,Frangitur. shalbe broaken: Do ye this, they expounde, Sacrifice ye this. This Breade, they expounde thus,Facite. This, that was Breade. And, where as these Uerbes stande togeather in order,Panis. and Construction, and rule al one Case, Accepit, Benedixit, Fregit, dedit:Accepit,He tooke, He Blissed, He Brake, He gaue: They are faine to shifte it thus: He tooke the Breade:Benedixit,He blissed it awaie, and in place of it put an other substance: He Brake the Accidentes,Fregit,or Shewes of Breade: He Gaue his Bodie. Upon these fewe woordes of Christ, thus many Figures haue they imagined:Dedit. and bisides these, a great many moe: as in place more conuenient it shalbe declared: Yet saith M. Hardinge, These woordes of Christ must of fine force be taken euen accordinge to the order, & Nature of the bare letter. And this, he saith, is sufficient to the humble beleeuer. Howbeit, Christian humilitie standeth not in erroure,August. de Doctrina Christiana. li. 3. ca. 5. but in trueth: And S. Augustine saith, as it is before alleged, Ea demum est miserabilis animae Seruitus, Signa pro Rebus accipere. To take the Signes in steede of the thinges, that thereby be signified, (is not the Humilitie of a Christian Faith, but) the miserable Seruitude of the Soule. And Origen y• olde learned Father saith,Origen. Hom. 7. In Leuiticum. Si secundum Literam sequaris id, quod dictum est (Nisi manducaueritis Carnem Filij Hominis, non habebitis vitam in vobis) Litera illa occidit. If yowe folowe these woordes of Christ accordinge to the Letter (Onlesse ye eate the Fleashe of the Sonne of Man, ye shal haue no life in yowe) this Letter killeth.

Upon these groundes of his owne, M. Hardinge reareth vp this Conclusion: Then, saithe he, maie we saie, that Christe is in the Sacrament Really, &c. In deede a man maie saie muche, that hath no regarde, what he say. But if he wil saie, as the Olde Godly Fathers saide,Tertull. contra Marcio. li. 4. then muste he saie, Hoc est corpus meum: hoc est, Figura Corporis mei. This is my Bodie: that is to saie, a Figure of my Bodie: For so the Olde learned Father Tertullian saithe. Then must he saie, Christus Corporis sui Figuram Discipulis suis commendauit,Augustiin. in Psalm. 3.Christe deliuered vnto his Disciples a Figure of his Bodie: For so the Olde learned Father S. AugustineAugustin. Ad Bonifacium Epist. 23. saith: Then must he saie, Sacramentum Corporis Christi secundum quendam modum Corpus Christi est. The Sacrament of Christes Bodie after a certaine phrase, or manner, or Trope, or Figure of speache, is the Bodie of Christ: For so againe S. Augustine saith.

Here M. Hardinge seeinge the inconueniences, and absurdities of his Doctrine, thought good to heale it vp with some plaister. By these woordes, Really, Carnally, &c. The Godly learned Fathers, saithe he, Meante that Christes very Bodie, and Fleshe is there, but not in any Natural, or Carnal wise. And thus M. Hardinges Doctours wrote one thinge, and meante an other. For M. Hardinge knoweth, that al Aduerbes, taken of Nownes, signifie euermore a qualitie, and neuer the Substance: whiche thinge Children are taught to knowe in the Grammar Schoole: and may be resolued thus, Viriliter, virili modo: muliebriter, muliebri modo. And therefore his very Canonistes saie in their manner of Eloquence, Deus non est remunerator Nominū ▪ sed Aduerbiorum. God rewardeth not Nownes, but Aduerbes: That is to say, God regardeth [Page] not the Dooinge of any thinge, but the Manner of the Dooinge. But M. Hardinge thinketh he may take vpon him to ouerlooke, and to maister the Grammar Rules. For onlesse we make Nownes, Aduerbes: and Aduerbes, Nownes: these mens Diuinitie cannot stande. Therefore, as they haue diuised a newe Diuinitie: so must our Children learne for their pleasure a Newe Grammar.

But what are these Olde Learned Fathers, that saie, Christes Bodie is thus Really, and Fleashly in the Sacrament? Where be their Woordes? What be their Names? If they haue neither Names, nor Woordes, howe can they be allowed for sufficient witnesses? M. Hardinge wel knoweth, that the Olde learned Fathers neuer saide so: yet must he needes imagine bothe causes, that moued them so to say: and also Expositions, what they meante by so saieinge. So Montanus the blinde Senatour, beinge at supper with the Emperour Tiberius, highely commended the great Mullet, that, he hearde saie, was set on the table before them: and shewed, how rounde, how faire, how fatte it was: how it filled the Charger, and howe it laie: and euermore turned his face, and pointed with his finger, to the higher ende of the table: and yet was not the Mullet there, but farre beneath at the lower ende. Reason woulde, that M. Hardinge had firste beene sure of the Effecte, before he had thus gonne aboute to gheasse the causes.

M. Hardinge. The .6. Diuision.

(132)The .132. Vntruthe. For the Fathers neuer vsed these termes. And the Fathers haue bene driuen to vse these termes, for the more ample and ful declaration of the Truethe, and also for withstandinge and stoppinge obiections made by Heretiques. And because the Catholike faithe touchinge the veritie of Christes Bodie in the Sacrament, was not impugned by any man, for the space of a thousand yeeres after Christes beinge in earthe, and about that time (133)The .133. Vntru [...]th. For biside S. Augustine, S. H [...]rome. S. Ambros [...], and others, Iohan. Scotus, and Bertramus vvrote here of 200. yeeres before Berenga [...]. Berengarius firste beganne openly to sowe the wicked seede of the Sacramentarie Heresie, whiche then soone confuted by learned men, and by the same first Authour abiured and recanted, now is with no lesse wickednesse, but more busily, and more earnestly set foorth againe: the Doctours that sithence haue written in the defence of the true and Catholike faithe herein, haue (134)The .134. Vntrueth, For the Olde vvriters in this case vsed them neuer. more often vsed the termes before mentioned, then the Olde and Auncient Fathers that wrote within M. Iuelles sixe hundred yeeres after Christe. VVho doubtlesse woulde no lesse haue vsed them, if that matter had beene in question, or doubte in their time. And albeit these termes were strange, and newe, as vsed within these fiue hundred yeeres onely, and that the people were neuer taught for sixe hundred yeeres after Christe, as M. Iuel saithe more boldely, then truely, and therefore more rashely, then wisely: Yet the Faithe by them opened and declared, is Vniuersal, and olde: verily no lesse olde, then is our Lordes Supper, where this Sacrament was firste instituted.

The B. of Sarisburie.

M. Hardinge thinketh he may leade alonge his simple Reader, and easily carrie away the mater vnder the bare Titles, and Names of the Learned Fathers. But what priuie mysterie is this? As I saide before, haue M. Hardinges Doctours no names? Or is not he hable to name his owne Fathers? He shoulde haue sette them out, as his wonte is, with al their Circumstances, what they were, when, and where they liued, what they wrote, and how they haue béene euer, & are nowe estéemed emonge the learned. But he wel knewe, that these Good Fathers liued al within the compasse of two hundred, or thrée hundred yéeres paste, as Thomas, Duns, Ockam, Henricus de Gandauo, Robertus de collo torto, and suche others. These be M. Hardinges greate Fathers, by whome he claimeth his newe Doctrine: in respect of S. Augustine, S. Hierome, S. Chrysostome, S. Ambrose, and others, not woorthy to haue the name of Children.

But the Catholique Faithe touchinge the Sacrament, saithe M. Hardinge, for the space of a thousande yeeres stoode vpright. Berengarius was the firste that beganne to sowe the seede of the [Page]Sacramentarie Heresie. Berengarius. It is likely, M. Hardinge hath no greate regarde, howe his tales hange togeather.The .33. Diuision For before in the First Article, to serue his turne, he saide, The Messalians were the first Fathers of this Heresie. Nowe he seemeth to be otherwise aduised: and saith, This Heresie was neuer hearde of within sixe hundred yeeres, after the Messalians were repressed: and that the first founder of it was Berengarius. Yet M. Hardinge might soone haue knowen, that one Iohannes Scotus,Iohannes Scotus. a famous learned man, and Scholar vnto Beda, and one Bertramus,Bertramus. as appeareth by his booke, helde and mainteined the same Doctrine in the time of the Emperoure Lotharius, two hundred yeeres and more before Berēgarius. Wherefore, it seemeth not to be so true, as M. Hardinge assuereth it, That Berengarius was the First Authour of this Doctrine.

But, for further declaration hereof, it shalbe necessary to open Berengarius whole iudgement in this mater: and afterwarde to consider the Confutation of the same.Lanfrancus De Sacramen. Eucharistiae.Thus therefore Berengarius wrote, as his greatest aduersarie Lanfrancus reporteth of him. Per-Consecrationem Altaris, Panis, & Vinum fiunt Sacramentum religionis: non vt desinant esse, quae erant, &c. By the Consecration of the Aultar, the Breade, and the Wine are made a Sacrament of Religion, not that they leaue to be the same, they were before: but that they be altred into an other thinge, and become that, they were not before,Ambros. De Sacramentis. li. 4. ca. 4. Sacramentum, & res Sacramenti. as S. Ambrose writeth. And the Sacrifice of the Churche standeth of two thinges, the one Visible, the other Inuisible: that is to saie, the Sacrament, and the mater, or Substance of the Sacramente. Whiche Substance notwithstandinge, that is to saye, the Bodie of Christe, if it were before our eyes, it shoulde be Visible. But beinge taken vp into Heauen, and sittinge at the Right hande of the Father, vntil al thinges be restoared, accordinge to the woordes of the Apostle S. Peter,Acta Apost. c. 3. Augustin. De Con. Dist. 2. Qui Manducas. it cannot be called thence. Therefore S. Augustine saythe, When Christe is eaten, life is eaten: and when we eate him, we make no partes of him. And againe S. Augustine saith, Sacramentum est sacrum signum: A Sacrament is a holy token.

And what this woorde, Signum, meaneth, he declareth in his booke De doctrina Christiana. Signum est res,Augustin. De Doctrina Christiana.praeter speciem, quam ingerit sensibus, aliud quiddam faciens in cogitationem venire. A Signe is a thinge, that bisides the sight, that it offreth vnto the eies, causeth an other thinge to come into our minde. Againe, vnto Bonifacius, Onlesse Sacramentes had some likenes of the thinges,Augustin. ad Eonifaci. Epist. 23. whereof they be Sacramētes, then were they no Sacramētes at al. And againe, Sacramentes be Visible Signes of heauenly thinges: but the thinges them selues beinge inuisible,Augustin. De Catechizandis Rudibus. are honoured in them: neither is that elemēt beinge Consecrate by the blissinge, so to be taken, at it is in other vses. This is the iudgement of Berengarius, agreeinge throughly with the woordes, and sense of the Holy Fathers: and confirmed, and auouched by the same.

Now let vs see the Confutation hereof. In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise,De Consec. Dist. 2. Ego Berengarius. Credo Corpus Domini nostri Iesu Christi Sensualiter, & in veritate, manibus Sacerdotum tractari, & frangi, & fidelium dentibus atteri. I beleue, that the Bodie of our Lorde Iesus Christe sensibly, and in very deede, is touched with the handes of the Priestes, and broaken, and rente, and grounde with the teethe of the Faithful. This is an horrible blasphemie. This was the consente, and iudgement of that Councel. And what thinketh M. Hardinge of the same? Certainely the very rude Glose findeth faulte herewithal, and geueth this warninge thereof vnto the Reader, Nisi sanè intelligas verba Berengarij &c. Onlesse yowe warily vnderstande these woordes of Berengarius, you wil fal into a greater Heresie, then euer he healde any. [...]losa. ibidem. Thus these Fathers by theire owne frendes Confession, redresse the lesse erroure by the greater: and in plaine woordes, in General Councel, by solemne waie of Recantation, professe a greater Heresie, then, by their owne iudgement, euer was defended by Berengarius.

Further, if this be in deede the Catholique Faith, as M. Hardinge woulde [Page] so faine haue al the worlde to beleeue, and Bertramus, and Iohannes Scotus, bothe very famouse, and greate learned men, wrote openly against it, with the good contentation of the worlde, and without the apparent controlment of any man, two hundred yéeres, or more before Berengarius was borne: let him better aduise him selfe, whether these woordes were truely, or boldely, or rashely, or wisely, with such affiance vttered, and auouched of his side, That this his Faithe was neuer impugned by any man before the time of Berengarius.

But, that M. Hardinge calleth the Catholique Faithe, is in déede a Catholique Erroure, the contrary whereof hath euermore béene taught, and defended by al the olde learned Catholique Fathers, as maye wel appéere, by that is already, and hereafter shalbe alleged of their writinges. Certainely, they, that nowe condemne Berengarius for vsinge the plaine woords, and Expositions of the Olde Fathers, woulde as wel condemne S. Augustine, S. Hierome, S. Ambrose, and the reaste, were it not for the Credite, and Authoritie of their Names.

The Doctours, that haue beene sithence the time of Berengarius, (saithe M. Hardinge) haue more often vsed these termes, Really, Carnally, &c. then other Olde Doctours within sixe hundred yeeres after Christe. In these fewe woordes, M. Hardinge hath handsomely conueied in a greate vntrueth. For this Comparatiue (More often) presupposeth the Positiue. Therefore the sense hereof must be this, The Olde Doctours often vsed these Termes, Really, Fleashly, &c. albeit not so often, as others of the later yéeres. But. M. Hardinge knoweth, this is vntrue. For neither hath he here yet shewed, nor is he hable to shewe, that in this case of the Sacrament, any of these termes was euer vsed by any one of al the Olde Ancient writers. Wherof we may wel reason thus, The Olde Catholique Fathers intreatinge of ye Substance of the Sacrament, neuer vsed any of these woordes, Really, Carnally, &c. Therefore it is likely, they neuer taught the people to beleue, that Christes Bodie is presente Really, and Fleashely in the Sacrament. Contrarywise, they in their Sermons called the Sacrament a Figure, a Signe, a Remembrance of Christes Bodie: therefore it is likely, they woulde haue the Catholique people so to iudge, and beléeue of the Sacrament.

M. Hardinge. The .7. Diuision.

Here, before that I bringe in places of auncient Fathers, reportinge the same Doctrine, and in like termes, as the Catholike Churche dooth holde, concerninge this Article: least our opinion herein might happily appeare our Carnal, and Grosse: I thinke it necessarie briefely to declare, what maner a true Bodie, and Bloude is in the Sacrament. Christe in him selfe, hathe but one Fleashe, and Bloud in Substance, whiche his Godhead tooke of the Virgin Marie once, and neuer afterwarde leafte it of. But this one Fleashe, and Bloude in respecte of double qualitie, hathe a doubleconsideration. For at what time Christe liued here in earthe amonge men in the shape of man, his fleashe was thralle, and subiecte to the frailtie of mannes nature, sinne, and ignoraunce excepted. That fleashe beinge passible vnto deathe, the souldiours at the procurement of the Iewes crucified. And suche manner Bloude was at his passion sheadde foorthe of his Bodie, in sight of them, whiche were then present. But after that Christe rose againe from the deade, his Bodie from that time forwarde euer remainethe immortal, and liuely, in daunger no more of any infirmitie, or sufferinge, muche lesse of deathe: but is become by diuine giftes and endowementes, a spiritual, and a diuine Bodie, as to whom the Godhead bathe communicated Diuine, and Godly properties, and excellencies, that beene aboue al mannes capacitie of vnderstandinge. This Fleashe, and Bodie thus considered, whiche sundrie Doctours calle Corpus Spirituale, & Deificatū, A Spiritual, and a Deified Bodie, is geuen to vs in the blessed Sacrament. This is the doctrine of the Churche, vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians:Lib. 1. Cap. 1. where he hath these woords, Dupliciter verò Sanguis & Caro intelligitur, vel Spiritualis illa atque Diuina, de qua ipse dixit, Caro mea verè est cibus, & Sanguis meus verè est porus: Et, Nisi manducaueritis Carnem meam, & Sanguinem meū biberitis, non[Page]habebitis vitam aeternam: Vel Caro, quae Crucifixa est, & Sanguis, qui militis effusus est lancea. That is, The Bloude, and Fleashe of Christ is vnderstanded two waies: either that it is that spiritual, and diuine Fleashe, of whiche he spake him self, My Fleashe is verily meate, and my Bloude is verily drinke: and, Excepte ye eate my Fleashe, and drinke my Bloude, ye shal not haue life in you: Or, that Fleashe, whiche was crucified, and that Bloude, whiche was sheadde by pearcinge of the souldiers speare. And to the intent a man sholde not take this difference accordinge to the substance of Christe Fleashe and Bloude, but accordinge to the qualitie onely, S. Hierome bringeth a similitude of our Fleashe, as of whiche it hath ben in double respecte saide:Luc. 3 [...] 1. Cor. 15. Iuxta hanc diuisionem, & in Sanctis etiam diuersitas Sanguinis, & Carnis accipitur: vt alia sit Caro, quae visura est salutare Dei, alia Caro, & Sanguis, quae Regnum Dei non queant possidere. Accordinge to this diuision, diuersitie of Bloude, and Fleashe is to be vnderstanded in Sainctes also, so as there is one Fleashe, whiche shal see the Saluation of God, and an other Fleashe, and Bloude, which maie not possesse the Kingedome of God. VVhiche two states of Fleashe, and Bloude seeme (as it appeareth to the vnlearned) quite contrary.

But S. Paule dissolueth this doubte, in the fiftenth Chapter of his first Epistle to the Corinthians, saieinge, that Fleashe of suche sorte, as we beare aboute vs in this life, earthly, mortal, fraile, and bourthenous to the soule, cannot possesse the Kingdome of God, because corruption shal not possesse incorruption. But after Resurrection, we shal haue a spiritual, gloriouse, incorruptible, and immortal Fleashe, and like in figure to the gloriouse Bodie of Christ, as S. Paule saith: This corruptible Bodie must put on incorruption: and this mortal, immortalitie. Then suche Fleashe, or our Fleashe of that manner and sorte, shal possesse the Kingdome of God, and shal beholde God him self. And yet our Fleashe nowe corruptible, and then incorruptible, is but one Fleashe in substance, but diuerse in qualitie and propertie. Euen so it is to be thought of our Lordes Fleashe, as is afore saide. The dewe weighinge of this difference geueth muche light to this matter, and ought to staie many horrible blasphemies wickedly vtered against this most blessed Sacrament.

The B. of Sarisburie.

Here M. Hardinge muche troubleth his heade with a needles laboure, and in the ende concludeth against him selfe. For that the Sonne of God was made man, euen like vnto one of vs, thral, and subiecte to the infirmities, and miseries of this mortal life:Psalm. 22 and that, as he him self complaineth in the Psalme, He seemed a vile woorme, and no man: the shame of the worlde, and the outcaste of the people: and that God the Father afterwarde auanced him with Glorie,Ephes. 1. Philippen. 2. and sette him at his right hande, aboue al Powers, and Principalities: and gaue him a name aboue al names, and endewed him with a Spiritual, and a glorious Bodie: and vnited the same vnto the Godheade, and crowned him with Honoure, and Glorie: Al these thinges are knowen euen vnto babes, & Children, that haue benne Godly brought vp, and haue learned the principles of their Faith: And are so farre from al doubte emongst vs,Philippen 3. Augustin. cōtra Adimantum ca. 13. that we beleue, Christe shal transforme our mortal bodies, and make them like vnto the Bodie of his Glorie. And therefore S. Augustine saith, Corpus Domini pro ipsa coelesti habitatione, coelestem accepit mutationem: & hoc nos sperare in die vltimo iussi sumus. Idoe dicit Apostolus, qualis Coelestis, tales & Coelestes: id est, immortales, non solùm animis, sed etiam corporibus. The Bodie of our Lorde, accordinge to that Heauenly habitation, hath receiued a heauenly change: and we our selues are commaunded, at the last day to hoape for the same. Therefore the Apostles saith, As he is, that is Heauenly,1. Corin. 15.so are they, that are Heauenly: that is to s [...]ie, Immortal: and that, not onely in Soule, but also in Bodie. This is the confortablest Article of our beliefe, and therefore with vs, and with al other faitheful, it is out of al doubte, and question.

Onely Steuen Gardiner, who for his Constancie, and fastenes in his Religion, woulde needes be called Constantius,Marcus Antonius Constantius Ad obiectum, 144. hath geuen the worlde to vnderstande by publique writinge, that Christe is not yet fully possessed in this Glorie. These be his woordes, Tempus humilitatis Christi in conuersatione visibili, & terrena praestandae [Page]plané praeterijt:Christes Bodie Deified.Sed humilis Dispensationis tempus eo vsque manet, d [...]onec tradiderit R [...] gnum Deo, & Patri. The time of Christes humilitie in visible, and earthely conuersation is vndoubtedly past. But the time of the dispensation, or seruice of his humilitie remaineth stil, vntil he deliuer vp the Kingdome vnto God his Father. Thus one of them saith, Christes Bodie is Deified, and become God: An other saith, it is yet stil in the dispensation, and Seruice of humilitie, and therefore is not yet Deified. It seemeth they be not yet wel resolued of Christes Glorie, howe muche, or howe litle they maie allowe him. Neither in deede haue they any certaine direction to guide them selues herein: But onely, as occasion is offred, to shifte of obiections, they are faine to take holde in any thinge, true, or false, to serue theire turne. A man maie wel saie vnto them, as S. Augustine sometime saide vnto the Heretique Faustus Manicheus,Augusti. contra Faust. Manichaeum. li. 11. ca. 2. Dices, Hoc pro me facit: illud contra me. Tu es ergo Regula Veritatis. Quicquid contra te fuerit, non est verum. Thou wilt saie, This thinge is for mee. That thinge is against mee. Then art thou the rule of trueth. What so euer is against thee, is not true.

But to what ende allegeth M. Hardinge the Spiritual state of Christes Glorious Bodie?Eutyches in Concilio Chalcedon. dooth he not remember that the Olde Heretique Abbate Eutyches mainteined his fantasies by the same, and was deceiued? Christes Bodie, saide he, is glorious: Therefore it is changed into the very substance, and nature of God, and hath nowe no shape, or proportion of a Bodie. This is an olde Heresie, longe sithence repreued by Leo, Gelasius, and other Olde Fathers, and condemned by the Councel of Chalcedon, very muche like vnto this of M. Hardinges, if it be not fully the samo. We beleue, The Bodie of Christe is endewed with Immortalitie, Brightnes, Light, and Glorie: Yet is it neuerthelesse the same Bodie, it was before. And therefore S. Augustine saith,August. Retracta. lib. 1. cap. 22. Augustin. Epist. 57. ad Dardanum. Corpus Domini secundum substantiam, etiam post Resurrectionem Caro appellata est. The Bodie of our Lorde in respecte of the Substance of it, yea after it is risen againe, is called Fleashe. And againe, Dominus Corpori suo immortalitatem dedit: Naturam non abstulit. The Lorde gaue to his Bodie immortalitie: But he tooke not awaie the Nature, or Substance of it.

And, notwithstandinge certaine of the Olde Fathers cal the Bodie of Christe, Corpus Deificatū, as M. Hardinge allegeth, Yet it is not theire meaninge, that the same Bodie, accordinge to the natural signification, and sounde of that woorde, is changed, and transformed into a Diuine Nature, and made God: and so is no longer a 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,Augustine. in Psalm. 49. Dionysius De Eccle. Hierar. cap. 1. 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. Cypriā de zelo, & liuore. Et li. 2. Epist. 8. 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,Clemens in Protreptico. 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,Dionysi. De Ecclesiast. Hierar. cap. 1. 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 [Page]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,Ad Ephesi. 1. 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.Hieronym. ad Ephes. ca. 1. 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,Galat. 2. That I liue nowe in the Fleashe, I liue in the Faithe of the Sonne of God.

Therefore notwithstandinge S. Augustine say,Augustin. in Iohan. tractat. 88. Christus Crucifixus est Lac sugentibus, & Cibus proficientibus: Christe Crucified is Milke vnto the sucklinges, and harder meate vnto the stronge: Angelomus in. 1. Regum. ca. 1. 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,Augusti. contrae Epistolam Fundamenti. cap. 23.qui nondum possunt Spiritualia cogitare: Beholde, I laughe to scorne these Carnal, and Fleashly men, that are not yet hable to conceiue thinges Spiritual.

[Page] For proufe hereof S. Hierome him selfe saithe,De Cons. Dis. 2. De hac. 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,Chrysostom. in Iohan. hom. 47. Si Carnaliter quis accipiat, nihil lucratur: If a man take it Fleashly, he gaineth nothinge. So likewise S. Augustine saithe,Augustin. de Doctrina Christiana. li. 3. ca. 16. Clemens Alexdrin. in Paedagogo lib. 2. ca. 2. 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 Spiritualis, quo vncti sumus. Er hoc est Bibere Iesu Sanguinem, participem esse incorruptionis Domini: There are twoo sortes of Christes Bloud: the one Fleashly, where with wee are redeemed: the other Spiritual, wherwith wee are annointed. And this is the drinkinge of the Bloude of Christe, to be partaker of his Immortalitie. Augusti. Contra liter. Petilian. lib. 2. cap. 8. In like sorte S. Augustine saithe, Iudas Christum Carnalem tradidit, tu Spiritualem: Furens Euangelium Sanctum flammis Sacrilegis tradidisti: Iudas betraied Christe Carnal: but thou hast betraied Christe Spiritual. For in thy furie thou betraiedst the Holy Gospel, to be burnt in wicked fiere. Here S. Augustine calleth Christe Spiritual, for that the manner of the betraieing was Spiritual. Likewise that Ancient Father Clemens calleth Christes Bloud Spiritual, not in respecte of difference in it selfe, but onely in respecte of the Spiritual receiuing. And I thinke, M. Harding wil not denie, but these woordes of Clemens, & Augustine agréeing so neare bothe in sense, & phrase, with the woordes of Hierome, may stande for sufficient exposition to the same. Certainely, as Christes Bloude is not Really, or Bloudily Present to annoynte vs, so is it not Really, or Bloudily Present to nourishe vs. For this Nourishinge, and this Annointinge are bothe Spiritual. And therefore the Olde learned Father Athanasius writeth thus:Athanasius de Peccato in Spiritum Sanctum. Quomodò vnum vnius hominis Corpus Vniuerso Mundo suffice [...]et? Quod, tanquam in illorum cogitationibus versatum, Christus commemorat. A quibus cogitationibus vt eos auocaret, quemadmodum paulò antè sui Descensus è Coelis, ita nunc Reditus sui in Coelum mentionem facit. The Capernaites demaunded, how one Bodie of one man might suffice the whole worlde: whiche thinge, as beinge in their cogitations, Christe calleth to remembrance. To remoue them from whiche cogitations (of grosse and fleashely eatinge) as he before made mention of his comming downe from Heauen, so now likewise he maketh mention of his repaire againe into Heauen.

To conclude, once againe, gentle Reader, I must doo thee to remember, that S. Hierome in this whole place neuer spake one woorde, neither of any Real, or Fleashely Presence, nor of the Sacrament. Yet notwithstandinge, M. Hardinge, as though S. Hierome had plainely, and vndoubtedly spoken of bothe, hereof geathereth his reason thus: S. Hierome saithe, Wee eate not the Fleashe of Christe, that was Crucified: Ergo, Christes Fleashe is Really, and Fleashly in the Sacrament. This Argument is euident to the eie, and néedeth no answeare.

His Reason woulde better haue framed thus: S. Hierome saithe, VVee can not eate the Fleashe of Christe, that was Crucified: Ergo, VVee cannot Really, and Carnally eate the Fleashe of Christe. Whereof it muste necessarily folow, euen by the Authoritie, that M. Hardinge hath here alleged, that Christes Bodie is not Really, and Fleashly in the Sacramente. Suche reliefe hath M. Hardinge founde in these woordes of S. Hierome.

[Page]

M. Hardinge. The .8. Diuision.

Nowe, whereas M. Iuel denieth, that Christen people were of olde time taught to beleeue, that Christes Bodie is Really, Substantially, Corporally, Carnally, or Naturally in the Sacrament, I dooe plainely affirme the contrary. Yet I acknowledge, that the learned Fathers (135)The .135. vntrueth. For th'olde Fathers neuer taught [...]so. whiche haue so taught, woulde not thereby seeme to make it here outwardly sensible, or perceptible. For they confesse al with S. Chrysostome,Homil. 83. in Matth. & .60. ad popul. Antioch. that the thinge, whiche is here geuen vs, is not sensible, but that vnder visible signes, invisible thinges be deliuered vnto vs. But they thought goodAn other vntrueth, as afore. to vse the aforesaid termes, to put away al doubte of the beinge of his verie Bodie in these holy Mysteries, and to exclude the onely imagination, phantasie, figure, signe, token, vertue, or signification thereof. For in suche wise the Sacramentaries haue vttered their Doctrine in this pointe, as they may seeme by their manner of speakinge, and writinge, here to represent our Lordes Bodie onely, in deede beinge absent, as Kinges oftentimes are represented in a Tragedie, or meane persons in a Comedie. Verily, the manner, and way, by whiche it is here present, and geuen to vs, and receiued of vs, is secrete, not humaine, ne natural: true for al that. And wee doo not atteine it by sense, reason, or nature, but by faithe. For whiche cause wee doo not ouer basely consider, and attende the visible elementes, but as wee are taught by the Councel of Nice,Liftinge vp the minde. Beholde by Faithe. liftinge vp our minde and spirite, [...]. wee beholde by Faithe on that holy Table put, and laide (so for the better signification of the Real presence their terme soundeth) the Lambe of God that taketh away the sinnes of the worlde. And here (say they) wee receiue his Pretious Bodie, and Bloud, [...], that is to say, verily, and in deede: whiche is no otherwise, nor lesse, then this terme, Really, importeth.

The B. of Sarisburie.

Here M. Harding once againe, as before, wil teache vs, what the olde Fathers meante by those woordes, that they neuer vttred. I trowe, he hath some priuie Diuination, that thus taketh vpon him, to know what men meane, before they speake. CiceroCicero de Diuinatione. 2. saith, Peritum esse necesse est eum, qui Silentium quid sit, intelligat: It must needes be some conning felow, that vnderstandeth, what Silence meaneth, and knoweth what they speake, that speake nothinge. He saith, The Fathers thought good, to vse the aforesaide termes, to put away al doubte of the beinge of Christes very Bodie in these holy Mysteries. Uerily, this is a merueilous boldenesse, so often, and with suche confidence, and countenance to say, The Olde Fathers vsed these termes, and yet not once to shew any one of them al, that euer vsed them. It may be thought, that he hath, either to greate affiance in him selfe, or to litle regarde vnto his Reader. As for this vaine muster of the names of Chrysostome, Hilarie, Gregorie Nyssene, and Cyril, as it shal appeare by the viewe, it healpeth him nothinge.

The Sacramentaries (saith M. Hardinge) vtter their Doctrine by these termes, Figure, Signe, Token, Signification, and Vertue. I may not answeare this discourtesie of talke with like discourtesie. Onely I wil say of these men,August. contra Sermon. Arianorum. Ca. 36. as S. Augustine sometime saide of the Arians. Cum se tanta voragine impietatis immergant, nos, tanquam opprobrio noui Nominis, Homousianos vocant: quia contra illorū errorē Homousion defendimus. VVhere as they haue drowned them selues in suche a Dungeon of wickednesse, now they cal vs Homousians, to reproche vs with a new name: bicause we defende the Vnitie of the Holy Trinitie against their errour. But if they be al Sacramentaries, that vse these termes, then must S. Augustine, S. Hierome, S. Chrysostome, S. Ambrose, and al other the holy Fathers, that vsed the same, néedes be condemned for Sacramentaries. But if they be Sacramentaries, that shamefully abuse, and corrupte the holy Sacramentes, then may M. Hardinge, and his frendes rightly be called Sacramentaries. M. Harding addeth, Chrysostome saith, In Visible signes, thinges Inuisible be deliuered: Ergo, The Bodie of Christe is Really, and Fleashely in the Sacrament. First, if M. Hardinge had wel considered that whole Homilie, happily he woulde haue charged Chrysostome him selfe with his Sacramentarie quarel, as now he doothe others. [Page] For,Chrysostom. in Matthae. hom. 83. touchinge the Sacrament, Chrysostome euen there writeth thus, Quando dicunt, vnde patet, Christum fuisse immolatum, haec afferentes Mysteria, ora ipsorum consuimus. Si enim mortuus Iesus non est, cuius Symbolum, ac Signum hoc Sacrificium est? When they say, How may wee know, that Christe was offered, bringing foorth these Mysteries, wee stoppe their mouthes. For if Christe died not, whose Signe, and Token is this Sacrifice? But to returne to the mater, O how light occasions these men take to deceiue the simple? M. Hardinge kn [...]weth, that Chrysostome speaketh not these woordes onely of the Sacrament of Christes Bodie, but also generally of al other Mysteries. For he addeth immediatly, Sic & in Baptismo, per Aquam, quae res Sensibilis est, donum illud conceditur. Quod autem in ea conficitur, Regeneratio, scilicet, & Renouatio, Intelligibile quiddam est. Euen so in Baptisme, the gifte is graunted by water, whiche is a thinge Sensible. But the Regeneration, and Renouation, that therin is wrought, is a thinge Spiritual. Wherefore, if M. Hardinge, vpon occasion of these woordes, wil force his Real and Fleashely presence in the one Sacramēt, he must likewise force the same in the other.

And for as much, as these twoo Sacramentes, being both of force like, these men to auance their Fa [...]tasies in the one, by comparison so much abase the other: & specially for y• better opening of Chrysostomes minde, I thinke it good, briefly, & by the way,Concil. Nicen. [...]. somewhat to touche, what ye olde Catholique Fathers haue written of Gods Inuisible working in the Sacrament of Baptisme. DionysiusDionysi. Ecclesiast hierar. ca. 1. generally of al Mysteries writeth thus, Angeli Deum &c. The Angels beinge creatures Spiritual, so farre foorthe as it is lawful for them, beholde God, and his godly power. But wee are leadde as wee may,Chrysostom. in 1. Cor in. ca. 2. hom. 7.by Sensible outwarde tokens (which he calleth Images) vnto ye Contemplation of Heauenly thinges. The Fathers in ye Councel of Nice say thus: Baptisme must be considered, not with our bodily eies, but with the eies of our minde. Thou seest the Water: Thinke thou of the power of God,Ego non simpliciter video, quod video.that in the Water is hidden. Thinke thou, that the water is ful of Heauenly fier, and of the Sanctification of the holy Ghost. Chrysostome speakinge likewise of Baptisme saith thus, Ego non aspectu iudico ea, quae videntur, sed mentis oculis, &c.Nazianzen. De Sancto Baptismate.The thinges that I see, I iudge not by sight, but by the eies of my minde. The Heathen, when he heareth the Water of Baptisme, taketh it onely for plaine water: But I see not simply, or barely, that I see: I see the clensinge of the Soule by the Spirite of God.

So likewise saith Nazianzenus, [...].Mysterium (Baptismi) maius est, quàm ea quae videntar. The Mysterie of Baptisme is greater, then it appeareth to the eie. So S. Ambrose, Aliud est, quod Visibiliter agitur: aliud quod Inuisibiliter celebratur. In Baptisme there is one thinge doone Visibly to the eie: an other thinge is wrought Inuisibly to the minde.

Againe he saith,Ambrosi. de Spiritu Sancto. li. 3. ca. 11.Ne Solis Corporis tui oculis credas: magis videtur, quod non videtur, &c. Beleeue not onely thy bodily eies (in this Sacrament of Baptisme) the thing that is not seene, is better seene: The thinge, that thou seest, is corruptible: The thinge, that thou seest not, is for euer.Ambrosi. de his, qui initiantur Myster. ca. 3. To be shorte, in consideration of these Inuisible effectes, Tertullian saith, The holy Ghost commeth downe, and halloweth the Water. S. Basile saith, The Kingdome of Heauen is there set open: Chrysostome saith, God him selfe in Baptisme,Tert. de Baptis. Basil. de Sancto Baptismo. by his Inuisible Power holdeth thy head. S. Ambrose saith, The Water hath the Grace of Christe: in it is the Presence of the Trinitie. S. Bernarde saith, Lauemur in Sanguine eius: Let vs be wasshed in his Bloud.

By the authorities of thus many Ancient Fathers it is plaine,Chrysostom. in Matthae. hom. 51. that in the Sacrament of Baptisme by the Sensible signe of Water, the Inuisible Grace of God is geuen vnto vs.Ambr. De Sacr. li [...]. ca. 5. Wherfore, as M. Hardinge, by force of Chrysostomes woordes, prooueth his Fleashly Presence in the one Sacrament, so may he by the force of the same woordes as wel prooue,Bernard. super Missus est Gabriel. Sermo. 3. that ye Power of God, the Heauenly Fier, the Grace, and the Bloud of Christe is Really, and Fleashely Present in the other.

Al this notwithstandinge, he hoapeth to finde some healpe in twoo woordes, vttered, as he saithe, in the Councel of Nice: [...], [...]. and, [...]: One of whiche [Page] woordes,Laide on the Table. either of forgeatfulnes, or of purpose, be hath diuised, & set to of him selfe. For as this whole Gréeke Authoritie, all [...]ged here by M. Harding, was neuer foūde in the Olde allowed Nicene Councel, but onely hath beene sought out, & published of late yéeres: euen so this woorde, [...], was neuer founde in the Greeke, neither as it is commonly sette abroade,De Eucharis [...]i [...] li. 1. nor, as it is alleged by D. Cuthbert Tonstal.

But let it be lawful for M. Hardinge to vse som [...] corruption, and to doo in this place, as he commonly dooth in other, the better to furnishe out the mater. Yet must this woorde, [...], whiche signifieth to be Sette, or Placed▪ needes sounde a Real Presence?Ephes. 3. Or when S. Paule saithe, Christus habitat in cordibus nostris per Fidem, Chr [...]ste dwelleth in our hartes by Faithe, must he needes meane, that Christe is Really, and Fleashely placed within our hartes? Uerily, S. Hierome writinge vnto Marcella of the Holy Graue, wherein Christes Bodie sometime was laied, hath these woordes,Hieronym. ad Marcellam. Quoties ingredimur in Sepulchrum Domini, toties iacere in sindone cernimus Saluatorem. As often as we enter into the Se [...]ulchre of our Lorde, so often we see our Sauiour Lieinge in his shrowde. Concil. Chalcedon Actio. 1. [...]. And in the Councel of Chalcedon it is written thus, In qua Scriptura duae naturae iacent? In what Scripture [...]ye these two Natures of Christe? Here is the same selfe woorde, that M. Hardinge hath added of his owne to the Councel of Nice. Yet, I thinke, he wil not therefore say, that either the twoo Natures of Christe are Really conteined in the Scriptures: or the very Bodie of Christe lieth stil shrowdid Fleashly, & Really in the Graue. Againe, this woorde, [...], which signifieth to be Laied, or Placed, in the natural signification requireth bothe situation of place, & also a bodily Description, and order of partes. But M. Hardinge him selfe in the next Article folowinge saith,In the nexte Arti [...]e, Diuision. 1. Christes Bodie is not here by Local Presence, either by fillinge, or by changeinge of place: Therefore it foloweth, that Christes Bodie is not laide on the Table by any Natural, or Fleashly presence.

The woordes of the Councel of Nice, onely withdrawe vs from the Natural, & Uisible Elementes of the Breade▪ and the Wine, and require our Inner Spiritual sight, [...]. and the Contemplation of the minde. The woordes be plaine, Ne proposito Pani, & Poculo humiliter intenti simus. That we consider not basely the Breade, and the Wine, that are sette before vs. And therefore S. Augustine saithe, In Sacramentis Fidelium dicitur,Augustin. de Bono perseuerantiae.Surium corda. In the Sacramentes of the Faithful it is saide, Lifte vp your hartes. By whiche woordes we are put in remembrance, that there is nothing in ye action to be considered, but onely Christ the Lambe of God, that hath taken away the sinnes of the worlde.Chrysostom 1. And therefore Chrysostome saithe, We must become Egles, and soare aboue, if we list to come neare to that Bodie. Cor. hom. 24. Thus with the Spiritual eyes of our hartes we see the Lambe of God. And as S. Ambrose saith,Ambros. de his qui in [...]iantur myster. ca. 3. Magis videtur quod non videtur, The thinge is better seene, that (with our bodily eies) is not seene. For the same cause S. Augustine saith [...],Augustin. contra Maximin. li. 3. ca. 22. In Sacramentis vidēdum est, non, quid sint, sed, quid ostendant. Signa enim rerum sunt, aliud existentia, & aliud Significantia. In Sacramentes we must consider, not what they be in deede, but what they represent. For they are Tokens of thinges, beinge one thing in them selfe, and signifieing an other. And as touchinge our beholdinge of Christe in the Sacrament, in moste plaine wise he wr [...]teth thus,De Cōsec. dist. 2. Semel Christus. Et in Psalm. 20. De Cōsec. dist. 2. Qu [...]a Corpus. Sic nos facit moueri, tanquam videamus Praesentem Dominū in Cruce. It worketh such motions in vs, as if we saw our Lorde him selfe Present vpon the Crosse. And this is it that Eusebius Emissenus writeth, as he is alleged of Gratian, Vt colererur iugiter per Mysterium: & perennis illa Victima viueret in Memoria, & Semper praesens esset in Gratia. That the Bodie (that was once offered for our Price) should euermore be worshipped by a Mysterie: and that, that Euerlastinge Sacrifice should liue in Remembrance, and be Present [...]n Grace for euer. In this spiritual sorte is Christe Layde Presente vpon the Table: but not in M. Hardinges Grosse, and Fleashely manner. And therefore S. Augustine saithe in like sense vnto the Faithful Communicantes: [Page] Vos estis in mensa,Truely.vos estis in Calice. You are vpon the Table, you are in the Cupp [...]. As S. AugustineAugustin. in Sermone ad Infantes. Citatur a Beda in 1. Corinth. 10. saithe, The people is laide vpon the Table, euen so, and none otherwise, the Councel of Nice saith, The Lambe of God is Laide vpon the Table.

The other Gréeke woorde, that M. Hardinge holdeth by, is [...], whiche is, Uerily, or Truely: and that, in his iudgement, soundeth no lesse, then Really, or Fleashely. [...]. And thus, although he hunte like a wanton Spaniel, and range at riot, and beate vp Butterflies, yet at the laste he thinketh▪ he hath founde somewhat.

How be it, I maruel, he séeth no better his owne errour. For he mighte soone haue knowen, that these twoo woordes, Truely, and Fleashely, haue sundrie meaninges: and that in the sense, that Christe spake vnto the Iewes, the one of them doothe vtterly exclude the other. For neither doothe he, that eateth grossely, and sensibly with his téethe, eate Truely, and Verily, as Christe meante: nor doothe he, that eateth Spiritually with his Faithe, eate Grossely, and Fleashely, as the Capernaites meante. Therefore it is greate folie to saye, Uerily, and Fleashly, are al one thinge. In déede, the Spiritual Eatinge of Christes Bodie by Faithe, is the true Eatinge: And he that Eateth the same moste Spiritually, Eateth moste truely.Iohan. 15. Otherwise Christe saithe, Ego sum vitis vera. I am the True Vine. S. HieromeHieronym. in 2. ca. Hieremi. li. 1. calleth the Faithful people, Vitem Veram, The True Vine. Cyrillus calleth Christe, Verum Manna, The True Manna: S. Hierome saieth, Nos ver [...] sumus vnis Panis, We are Verily one Breade: Cyrill. li. 3. ca. 24. in Iohan. Origen saith, Apostoli verè erant Coeli, The Apostles verily were the Heauens. And to be shorte, they were wonte to singe at the blissinge of the Paschal Taper,Hieronym. ad Galat. ca. 4. Haec sunt festa Paschalia, in quibus verè Agnus occiditur. This is the Paschal Feaste, wherein verily, and indeede the Lambe is slaine. By these fewe examples,Origen. in Genes. ca. 1. homi. 1. In Manuali. bothe the difference bytwéene these twoo woordes, Truely, and Fleashely, and also the sclendernes of M. Hardinges Collection may soone appeare. For, notwithstandinge we doo verily Eate Christe, yet it followeth not, that we doo Grossely, and Naturally Eate him with our bodily mouthes: and although Christe be verily meate, yet it foloweth not, that he is therefore Really, and Fleashely in the Sacrament. And therefore S. Augustine in this respecte vtterly remooueth the natural office of the Bodie.Augustin. in Iohan. tractat. 26. His woordes be plaine, Quid paras dentem, aut ventrem? Crede, & manducasti. What preparest thou thy toothe, or thy bellie? Beleeue, and thou hast Eaten. Againe, Credere in eum, hoc est manducare Panem Viuum. Beleeuinge in him, is the Eatinge of the Breade of life.

M. Hardinge. The .9. Diuision.

And touchinge these termes, first. Verily, or (136)The .136. Vntrueth. For these termes ar [...] not al one. whiche is al one, Really, and Substantially, me thinketh M. Iuel shoulde beare the more with vs for vse of the same, sithe that Bucer him selfe, one of the greattest learned men of that side, hathe allowed them: yea, and that after muche writinge againste Luther in Defence of Zwinglius, and Oecolampadius by him sette foorthe, and after that he had assured him selfe of the trueth in this Article by Diuine Inspiration: as moste constantly he affirmeth with these woordes:In responsione ad Lutherum. Haec non Dubitamus diuinitus nobis, & per Scripturā reuelata de hoc Sacramento. VVe doubte not (saithe he) but these thinges concerninge this Sacrament, be reueled vnto vs from God, and by the Scripture. If you demaunde, where this maye be founde: in the Actes of a Councel holden betweene the Lutheranes, and Zwinglianes, for this very purpose in Martine Luthers house at VVittenberge, in the yeere of our Lorde .1536. you shal finde these woordes: Audiuimus D. Bucerum explicantem suam sententiam de Sacramento Corporis & Sanguinis Domini, hoc modo. Cum Pane, & Vino verè, & Substantialiter adest, exhibetur, & Sumitur Corpus Christi, & Sanguis. Et Sacramentali Vnione Panis est Corpus Christi: & porrecto Pane, verè adest, & verè exhibetur Corpus Christi. VVe haue hearde M. Bucer declaring his minde touching the Sacramēt of the Bodie and Bloude of our Lorde, in this sorte. VVith the Breade and VVine, the Bodie of Christe, and his Bloude is presente, exhibited, and receiued ver [...]ly, and Substantially. And by Sacramental Vnion, the Breade is the Bodie of Christe: and the Breade beinge geuen, the Bodie of Christe is verely present, and verely deliuered.

[Page] Though this opinion of Bucer, by whiche he recanted his former Zwinglian Heresie, be in sundrie pointes false, and Heretical, yet in this he agreeth with the Catholique Churche against M. Iuels negatiue assertion, that the Bodie and Bloude of Christe is present in the Sacrament Verily, that is, Truely, and Really, or in Deede, and Substantially: (137)The .137. Vntrueth, For the Ancient Fathers in this mater of the Sa [...]ram. spake not so. wherein he speaketh as the Auncient Fathers spake longe before a thousande yeeres past.

The B. of Sarisburie.

Hitherto M. Hardinge hath alleged neither Ancient Doctoure, nor Olde Councel, to serue his purpose. The first, that he canne finde, is Doctour Bucer, that died in Cambridge the fourth yeere of Kinge Edwarde the Sixth, in the yeere of Our Lorde .1551. Of his iudgement herein I wil saie nothinge. What reasons leadde him to yeelde to the other side for quietnes sake, I remitte it wholy vnto God. But thus muche I maie wel, and iustly saie, If M. Hardinge coulde haue founde any other Doctoure, he woulde not thus haue made his entrie with M. Bucer.

Touchinge that brotherly, and sobre Conference, that was bytweene D. Luther, and D. Bucer, Philip Melan [...]thon, and other Godly learned men of Germanie in the Uniuersitie of Wittenberge, I see no greate cause, why M. Hardinge shoulde thus sporte him self with it, and calle it a Councel. He might rather, and more iustly haue scofte at the vaine Councel of the Eight Special Chosen Cardinalles holden in Rome vnder Pope Paulus the thirde, Anno D. 1538.Concilium se [...] ctorū Cardinalium Romae. A [...]. 1538. two yéeres after that Conference at Wittenberge. For if he wil compare voices, they of Wittenberge were moe in number: If knowledge, they were better learned: if Purposes, they sought Peace in Trueth, and the Glorie of God: if Issue, God hath blissed theire dooinges, and geuen force, and increase vnto his Woorde, as it appeareth this daie. His holy name be praised therefore for euer. But these Eight piked Cardinalles, after greate studie, and longe debatinge of the mater, espied out onely suche faultes, as euery Childe might haue soone founde without studie: and yet neuer redressed any of the same. If M. Hardinge had beene in the Apostles times, perhaps he woulde haue made some sporte at theire Councelles. For where,Augustin. Epist. 178. in Domo Anitiana. or in what house assembled they togeather? What Bishop, or Pharisie was emonge them? Certainely S. Augustine had Conference, and Disputation with Pascentius the Arian at Hippo in the Priuate house of one A [...]tius: and yet was neuer scoft at for his dooinge. Thus there be euer some, that laugh, & storne at the repairinge of Hierusalem. OrigenOrigen. in Cantica Canti. hom. saith, Inimici Veritatis, vidē tes, sine Philosophia cōsurgere muros Euangelij, cū irrisione dicūt, Hoc facilè posse destrui calliditate Sermonum, & per astutas fallacias. The enimies of the Trueth seeinge the walles of the Gospel rise w [...]thout worldly Policie, saie scornefully emonge them selues, Al this by our craftie speache, and falseheade, wil soone be ouerthrowen. But he that sitteth in Heauen, wil laugh them to scorne.

M. Hardinge. The .10. Diuision.

Let Chrysostome for proufe of this be in steede of many that might be alleged.In 26. cap. Mat [...] ▪ Hom. 83. His woordes be these. Nos secum in vnam (vt ita dicam) Massam reducit, Christe maketh him selfe one vvith vs: not vvith the Sacramēt. neque id fide solum, sed re ipsa Corpus suum efficit. By this Sacrament (saith he) Christe reduceth vs (as it were) into one loumpe with him selfe, and that not by Faith onely: but he maketh vs his owne Bodie in verie deede, Re [...]psa: whiche is no other to saie, then Really.Vntrueth As afore. The other Aduerbes, Corporally, Carnally, Naturally, be founde in the Fathers not seldome: specially, where they dispute against the Arianes. And therefore it had ben more cōuenient for M. Iuel, to haue modestly interpreted them, then vtterly to haue denied them. The olde Fathers of the Greeke, and Latine Churche, denie that faithful people haue an habitude, or disposition, Vnion, or Coniunction, with Christe onely by Faith, and Charitie, or that we are spiritually ioined, and vnited to him onely by hope, loue, religion, obedience, and wil: Yea further [Page] they affirme, that by the vertue and efficacie of this Sacrament duely,They prooued the same by the Sacramente of Baptisme, by faith, by the Birthe of Christe &c. and worthily receiued, Christe is Really, and in deede, communicated by true Communication, and participation of the Nature, and Substance of his Bodie and Bloude, and that he is, and dwelleth in vs truely, because of our receiuinge the same in this Sacrament. The benefite whereof is suche, as we be in Christe, and Christe in vs,Iohan. [...]. accordinge to that he saith, Qui manducat meam carnem, manet in me, & ego in illo. vvho eateth my Fleashe▪ he dvvelleth in me, and I in him. The whiche dwellinge, vnion, and ioyninge togeather of him with vs, and of vs with him, that it might the better be expressed, and recommended vnto vs: they thought good in theire writinges to vse the aforesaide Aduerbes.

Hilarius writinge against the Arianes, alleginge the wordes of Christe. 17. Iohn. Vt omnes vnum sint, sicut tu Pater in me, & ego in te, vt & ipsi in nobis vnum sint: That al maie be one, as thou Father art in me, and I in the, they also maie be one in vs: gooinge aboute by those woordes to shewe, that the Sonne and the Father, were not one in Nature, and Substance, but onely in Concorde and Vnitie of wil: amonge other many and longe sentences for proufe of vnitie in substance, both bytweene Christe and the Father,De Trinita. li. 8. and also bytweene Christe and vs, hath these woordes. Si enim verè verbum caro factum est, & nos verè verbum carnem Cibo Dominico sumimus, quomodo non Naturaliter manere in nobis existimandus est, qui & Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit, & Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis Cōmunicandae Carnis admiscuit: If the vvorde be made fleashe verily, and vve receiue the vvorde being fleashe in our Lordes meate verily: S. Hilade saith, Christe dvvelleth Naturally in vs: But not in the Sacramente. hovve is it to be thought not to dvvel in vs naturally, vvho both hath taken the nature of our fleashe novve inseparable to him self, in that he is borne man, and also hath mengled the nature of his ovvne fleashe to the nature of his euerlastingnesse vnder the Sacrament of his fleashe to be receiued of vs in the Communion? There afterwarde this worde, naturaliter, in this sense that by the Sacrament worthely receiued, Christe is in vs, and we in Christe naturally, that is, in trueth of nature, is sundrie times put, and rehearsed: who so listeth to reade further his eight booke De Trinitate, he shal finde him agnise, Not in the Sacramente: bu [...] in vs. Manentem in nobis carnaliter filium, That the Sonne of God (through the Sacrament) dwelleth in vs Carnally, that is, in trueth of f [...]eashe, and that by the same Sacrament, we with him, and he with vs are vnited and knitte togeather, Corporaliter, & inseparabiliter, Corporally, and inseparably: In lib. De vita Mosis. for they be his very wordes. Gregorie Nyssene speakinge to this purpose, saith, Panis qui de Còelo descendit, non incorporea quaedā res est. Quo enim pacto res incorporea corpo [...]i cibus fiet [...]res verò quae incorporea non est, corpus omnino est. Huius corporis panem non aratio, non satio non agricolarum opus effecit, sed terra intacta permansit: & tamen pane plena fuit, quo famescentes, Mysterium virginis perdocti, facile saturantur. (138)The 138. Vntrueth. For Grego, Nysse [...]us in this place speaketh not one vvorde of the Sacrament▪ whiche wordes reporte so plainely the trueth of Christes Bodie in the Sacrament, as al manner of figure, and signification must be excluded And thus they maie be englished. The breade that came downe from Heauen, is not a bodilesse thinge. For by what meane shal a bodilesse thinge be made meate to a bodie? And the thinge whiche is not bodilesse is a bodie, without doubte. It is not earinge not sowinge, not the worke of tillers, that hath brought forth the Breade of this Bodie: but the earthe whiche remained vntouched, and yet was ful of the Breade, whereof they that waxe hungrie, ben throughly taught the Mysterie of the Virgine, sone haue thetre fille. Of these wordes maie easely be inferred a Conclusion, that in the Sacrament is Christe, and that in the same we receiue him Corporally, that is, in veritie, and substance of his Bodie: For as muche as, that is there, and that is of vs receiued, whiche was brought forth and borne of the virgine Marie.

Cyrillus that auncient Father and woorthie Bishop of Alexandria, for confirmation of the Catholique Faith in this pointe, saith thus,In Iohan. lib. 10. cap. 13. Non negamus recta nos Fide, Charitate (que) syncera Christo Spiritualiter coniungi: Sed nullam nobis Coniunctionis rationem secundum Carnem cum illo esse, id profecto pernegamus, id (que) à Diu [...]is Scripturis omninò alienum dicimus. VVe denie not, but that vve are ioined Spiritually vvith Christe, by right Faith, and pure Charitie: but that vve haue no maner of ioininge vvith him accordinge to the Fleashe (which is one as to saie Carnaliter, Carnally) that vve vtterly denie, and saie, that it is not agreable vvith the Scriptures▪ Againe, leaste any man sholde thinke this ioininge of vs, and Christe together to be (139)The .139. Vntrueth. For Christ [...] dvvelleth in us; and [...]are incorporate into him by Baptisme &c. as shal appeare. by other meanes, then by the Participation of his Bodie in the Sacrament, in the same place afterwarde he saith further. An fortassis putat ignotam nobis Mysticae Benedictionis virtutem esse? [Page]Quae cum in nobis fiat, nonne Corporaliter quoque facit Communicatione Corporis Christi, Christum in nobis habitare? VVhat, trovveth this Ariane Heretique perhaps, that we knowe not the vertue of the Mystical blessinge? (whereby is meante this Sacrament) whiche when it is become to be in vs,In vs. doth it not cause Christe to dwel in vs Corporally by receiuinge of Christes Bodie in the Communion? And after this he saith as plainely, that Christe is in vs, Non habitudine solùm, quae per Charitatem intelligitur, verumetiam, & Participatione Naturali: not by Charitie onely, but also by Natural participation.

The same Cyril saith in an other place,Lib. in. Iohan. 11: Cap. 26. that through the holy Communion of Christes Bodie, we are ioined to him in Natural Vnion. Quis enim eos, qui vnius Sancti Corporis vnione in vno Christo vniti sunt, ab hac Naturali Vnione alienos putabit? VVho vvil thinke (saith he) that they vvhiche be vnited together by the Vnion of that one holy Bodie in one Christe, be not of this Natural Vnion? He calleth this also a Corporal Vnion in the same booke: and at lengthe after large discussion, howe we be vnited vnto Christe, not onely by Charitie, and obedience of Religion, but also in Substance, concludeth thus: Sed de Vnione Corporali satis. But vve haue treated inough of the Corporal Vnion, Yet afterwarde in diuerse sentences he vseth these Aduerbes (140)The .140. Vntrueth. For here is not one vvoorde of presence in the Sacracramente. (for declaringe of the Veritie of Christes Bodie in the Sacrament) Naturaliter, Substantialiter, secundum carnem, Or Carnaliter, Corporaliter, As most manifestly in the .27. Chapter of the same booke. Corporaliter filius per benedictionem mysticam nobis, vt homo vnitur, Spiritualiter autem, vt Deus. The Sonne of God is vnited vnto vs Corporally, as man: and Spiritually, as God.

Againe, where as he saith there: Filium Dei natura Patri vnitum Corporaliter, Substantialiter (que) accipientes, clarificamur, glorificamur (que) &c. VVe receiuinge the Sonne of God, vnited to the Father by nature Corporally, and Substantially, are clarified, and Glorified, or made Glorious, beinge made partakers of the Supreme Nature. The like saieinge he hathe Lib. 12. cap. 58.

Nowe this beinge, and remaininge of Christe in vs, and of vs in Christe Naturally, and Carnally, and this vnitinge of vs and Christe together Corporally, presupposeth a participation of his very Bodie, (141)The .141. vntrueth, ioyned vvith pernicious, and daungerous doctrine. whiche Bodie we cannot truely participate, but in this Blessed Sacrament. And therefore Christe is in the Sacrament, Naturally, Carnally, Corporally, that is to saie, accordinge to the trueth of his Nature, of his Fleashe, and of his Bodie (142)The .142. Vntrueth. For Christe is likevvise ioyned Corporally to vs by the Sacramente of Baptisme. For were not he so in the Sacrament, wee coulde not be ioyned vnto him, nor he and wee coulde not be ioyned and vnited together Corporally.

Diuers other Auncient Fathers haue vsed the like maner of speache: but none so muche as Hilarius, and Cyrillus: (143)The .143. Vntruthe. For they neither vnderstand so, nor vvrite so. whereby they vnderstande, that Christe is present in the Sacrament, as wee haue saide, accordinge to the trueth of his Substance, of his Nature, of his Fleashe, of his Bodie and Bloude.

The B. of Sarisburie.

Nowe at the laste M. Hardinge draweth néere the mater, and bringth foorthe the Olde Fathers with these very Termes, Really, Substantially, Corporally, Carnally, &c. and allegeth these fewe, as he saithe, in steede of many, hauinge in deede no moe to bringe. And although these Fathers speake not any one woorde, that is either denied by vs, or any wise serueth to this purpose, yet he cunningely leadeth awaye the eyes of the Ignorant, with the shewe of Olde Names, and like a Iugglar, changeth the natural countenaunce of thinges, and maketh them appeare, what him listeth.

For, where as he hath taken in hande to prooue, That Christes Bodie is Really, and Fleashely in the Sacrament, he findinge his weakenes, and wante therin, altreth the whole case, and prooueth that Christes Bodie is Really, Fleashely, and Naturally within vs. But this mater was not in question: and therefore needed no proofe at al. Herein standeth the whole guile: and thus the simple is deceiued. To this ende M. Hardinge so vseth the woordes, and witnesse of these Holy Fathers, as Cacus the Outlawe sometime vsed Hercules keene: Bicause he cannot handesomely driue them forewarde, he taketh them by the tailes, and pulleth them backewarde.

[Page] But, bicause M. Hardinge wil hereof reason thus, If Christes Bodie by meane of the Sacrament be Really, and Carnally in vs:Christe dvvelleth in vs.It is likely the same Bodie is also Really, and Carnally in the Sacrament. For answeare hereunto, it shalbe necessary, firste to vnderstande, howe many waies Christes Bodie dwelleth in our Bodies, and thereby afterward to viewe M. Hardinges reason. Foure special meanes there be, whereby Christe dwelleth in vs, and wee in him: His Natiuitie, whereby he embraced vs: Our Faith, whereby wée embrace him: The Sacrament of Baptisme: and the Sacrament of his Bodie. By euery of these meanes, Christes Bodie dwelleth in our Bodies: and that not by waye of Imagination, or by Figure, or Fantasie: but Really, Naturally, Substantially, Fleashely, and in déede.

And touchinge Christes Natiuitie, S. Bernarde saith,Bernard. De Epiphan. Sermo. 1. Basilius in Apologia ad Caesarienses. Corpus Christi de meo est, & meum est: Paruulus enim natus est nobis, & Filius datus est nobis. The Bodie of Christ is of my Bodie, and is nowe become mine: For a Babe is borne vnto vs: and a Sonne is geuen vnto vs. So saith S. Basile, Participes facti sumus Verbi, & Sapientiae per Incarnationem, & Sensibilem vitam. Carnem enim, & Sanguinem appellauit omnem illam Mysticam Conuersationem. [...].We are partakers of the woorde, and of the wisdome (whiche is Christe) by his Incarnation, and by his Sensible life. For Fleashe, and Bloude he called al his Mystical Conuersation. In dictū Apostoli, Tunc etiam ipse filius subijcietur ei. So saith Gregorius Nyssenus, Corpus Christi est omnis humana Natura, cui admixtus est. His Bodie is al mankinde, whereunto he is mingled. And thus, Christe beinge in the wombe of the Blissed virgin, became Fleashe of our Fleashe, & Boane of our Boanes: And in that sense S. Iohn saith, Verbum Caro factum est, & habitauit in nobis: The woorde was made Fleashe, and dwelt in vs. And therefore Christe calleth him selfe the Uine, and vs the Branches: S. Paule calleth Christ the Heade, and vs the Bodie: whiche be names of most neare, and Natural Coniunction.Ephes. 5.

Touchinge Faith,Iohan. [...].S. Paule saith, Christus habitat in Cordibus nostris per Fidē. Christe by Faith dwelleth in our Hartes:Iohan. 15. And S. Peter saith, Hereby we are made partakers of the Diuine Nature.Ephesi 4. So saith Ignatius, By his Passion, and Resurrection, (that is, by our Faith in the same) we are made the Members of his Bodie.Colossen. 2.

And notwithstandinge by these meanes Christe be in vs,Ephesi. 3. and we in him, yet for as muche as,2. Petri.1. bothe our life, and Faithe is vnperfite, as we dayly desire God to amende our Life,Ignatius ad Trallian. and to augment our Faithe, euen so we daily praie, that this Coniunction bytwéene Christe, and vs may be increased, that Christe may come neare,Ephesi. 4. and neare into vs, and that we may growe into a Perfite Man in him. And to this ende God hath specially appointed vs his holy Sacramentes.Rom. 6. And therefore S. Paule saithe,Galat. 3. concerninge the Sacrament of Baptisme, They, that are Baptized, are planted into Christe: 1. Corin. 12. they haue put Christe vpon them: by one Spirite they are Baptized into one Bodie. De Consec. Dist. S. Augustine saithe, Ad hoc Baptismus valet, vt Baptizati Christo incorporentur.4. Ad hoc.This is the vse of Baptisme, that they, that be Baptized, may be incorporate into Christe. De Ecclesiast. Whiche woorde, Incorporari, he vseth also in sundrie other places, speakinge of Baptisme.Hierar. cap. 1. In this respecte Dionysius saithe, Baptizati transimus in Deum. Beinge Baptized, we are turned into God. And Pachymeres saithe, We are grafte into Christe, and made one nature with him by Holy Baptisme. Pachymeres in Dionys. ca. 4.

Thus muche may suffice to discrie M. Hardinges sclender argument. [...]. For, notwithstandinge by the Sacrament of Baptisme Christe be Naturally in vs, yet may not he therefore conclude, that Christe is Naturally in the Sacrament of Baptisme. Bonauentura saithe wel: Non est aliquo modo dicendum, quod Gratia continetur in Sacramentis essentialiter, tanquam aqua in vase. Hoc enim dicere, est erroneum. Sed dicuntur continere Gratiam, quia eam Significant.B [...]nauen. in 4. senten. Dist. 1. quae. 3.VVe may not in any wise say, that the Grace of God is conteined in the Sacramentes, as VVater in a vessel. For so to say, it were an errour. But t [...]ey are saide to conteine Goddes Grace, bicause they signifie Goddes Grace.

[Page] But Chrysostome saithe, Christe mingleth his Bodie with our Bodies,Christe mingled vvith vs.and driueth vs, as it were, into one lumpe of dough with him selfe. This place woulde haue stande M. Hardinge in better steede, if Chrysostome had saide, Christe mingleth his Bodie with the Sacrament, and driueth him selfe and it into one lumpe. For this is it, that shoulde be prooued. Neither wil M. Hardinge say, That, either Christe mingleth him selfe with vs, or, we are made one lumpe of dowgh with him Simply, and accordinge to the letter, and without Figure. Whereof, he séeth, it muste néedes folowe, that muche lesse is Christes Bodie in the Sacrament, accordinge to that, he woulde haue the letter to sounde, Plainely, Simply, or, as he saithe, Really, and Fleashly, and without Figure. It is a vehement, and a hoate kinde of speache, suche as Chrysostome was most delited with, farre passinge the common sense, and course of trueth: and therefore he him selfe thought it necessarie, to correcte, & to qual [...]fie the rigour of the same, by these woordes, Vt ita dicam: whiche is, As it were, or, If I may be bolde so to saye. Anaclet. Epist 2. In suche phrase of talke Anacletus saithe, In oleo virtus Spiritus Sancti inuisibilis permista est: The inuisible power of the Holy Ghost is Mingled with the Oyle. Inter decret. Alexandri. 1. And Alexander saithe, In Sacramentorum Oblationibus Passio Domini miscenda est. The Passion of Christe muste be Mingled with the Oblations of the Sacramentes. So saithe Gregorius Nyssenus of S. Steuen, Gratia Sancti Spiritus permixtus, & contemperatus, per illum sublatus,Gregor. Nissen. De S. Stephano.& euectus est ad contemplationem Dei. S. Steuen beinge Mingled, and Tempered with the Grace of the Holy Ghoste, was by him auanced, and taken vp to the sight of God. These, and other suche like saieinges of holy Fathers, may not be hardly preste according to the sounde of the letter: but rather must be gently expounded, and qualified, accordinge to the sense, and meaninge of the writer.

Chrysostomes purpose was, by this woorde, Massa, whiche in this place signifieth a lumpe of dowgh, to make resemblance vnto these woordes of S. Paule,Corinth. 10. We are one Loafe, and one Bodie: And by suche Maiestie of speache, the more to quicken, and lifte vp our sprites, and to cause vs thereby the better to consider that wonderful Coniunction, and knittinge, that is bitweene Christe and vs, whereby either is in other, he in vs, and we in him: and that euen in one persone: in suche sorte, as he is neither in the Angelles, nor in the Archangelles, nor in any other power in Heauen. And therefore S. Paule saithe, The Angelles he tooke not: Ad Hebraeos. 2. but he tooke the seede of Abraham. But this wonderful Coniunction, and, as Chrysostome calleth it, this mixture is wrought, not onely in the holy Mysteries, but also in the Sacrament of Baptisme. And in that sense Leo saithe, Susceptus à Christo, Leo Sermone. 14. Christum (que) suscipiens, non est idem post Lauacrum, qui ante Baptismū fuit: Sed Corpus Regenerati fit Caro Crucifixi.De passione.A man receiued of Christe, and receiuinge Christe (in Baptisme), is not the same after Baptisme, that he was before: But the Bodie of him, that is Regenerate, is made the Fleashe of him, that was Crucified. Augustin. in Iohan. tractatu. 21. Likewise S. Augustine saithe, Ergo gratulemur, & agamus gratias, non solùm nos Christianos factos esse, sed etiam Christum. Intelligitis, Fratres, Gratiā Dei super nos: Capitis: Admiramini: gaudete: Christus facti sumus. Si enim ille Caput est, & nos membra, totus ille homo, & nos: Let vs reioice, and geue thankes, that we are not onely made Christian menne, but also made Christe. Brethren ye vnderstande the Grace of God, that is vpon vs. Ye vnderstande it: Ye wonder at it: Reioice ye: we are made Christe. For if he be the Heade, and we the members, both he and we are one whose man.

Now, gentle Reader, as Leo saith, our bodies by Baptisme are made Christes Fleashe: as S. Augustine saithe, we are made Christe him selfe: and as Gregorie Nyssene saith, S. Steuen was Tēpered, and Mingled with the Grace of the Holy Ghost: euen so, & in the same sense Chrysostome saith, We are made one Lumpe of dowgh with Christe, and Christe hath tempered, and mingled him selfe with vs. These thinges [Page] considered, the force of M. Hardinges reason must néedes faile. Certainely Prsmasius saithe,Primasius in. 1. As the Breakinge of this breade is the Partakinge of the Bodie of Our Lorde, euen so the Breade of Idoles is the Partakinge of Diuels. Corinth. 11. And addeth further, Si de eodem pane manducamus, quo Idololatrae, vnum cum illis Corpus efficimur. If we eate of one Breade with Idolaters, we are made one Bodie with them.

These other thrée authorities, of Hilarie, Gregorie Nyssene, and Cyril, maie wel be discharged with one answeare: sauinge that Gregorie Nyssene an olde writer, Gregorius Nissenus. newly set abroade with sundrie corruptiōs, is brought in onely to make a shew, not speakinge any one woorde, neither of Christes Natural dwellinge in vs, nor of the Sacrament. His purpose was onely to speake of Christes Birth, and of that Bodie, whiche he receiued of the Blissed Uirgin: whiche was not a shadowe, or a fantasie, but Real, Fleashly, and in deede. And in like manner of speache S. Hierome saithe,Hieronym. in Esai. cap. 62. Triticum, de quo Panis Coelestis efficitur, illud est, de quo loquitur Dominus, Caro mea verè est cibus: The wheate whereof the Heauenly Breade is made, is that, of whiche Our Lorde saith, My Fleashe is meate in deede. And to this purpose Amphilochius saith,Cyrillus in ApoIogetico. as he is alleged by Cyrillus, Nisi Christus natus fuisset Carnaliter, tu natus non fuisses Spiritualiter. Onlesse Christe had beene borne Carnally, thou haddest not beene borne Spiritually. Touching Gregorius Nyssenus, as he saith, Christ is made our Bread, So he saithe likewise in the same place,Grégori. Nyssenus in vita Mosis. Quicquid assumenti conueniens sit, in id mutatur. Fit perfectioribus solidus cibus, inferioribus olus, infantibus lac. What so euer thinge is conuenient for the receiuer, into the same thinge Christ turneth him self. He becometh stronge meate vnto the perfite: Hearbes vnto the weake: and Milke vnto Children. And as Christe is Hearbes, or Milke, euen so, and none other wise, he is Breade, or Fleashe. Neither wil this Ancient Father agree vnto M. Hardinges erroure, That we cannot receiue Christes Bodie, but onely in the Sacrament. For euen in the same plac [...] he holdeth the contrarie.Ibidem. His woordes be these, Qui abundanter ex Apostolicis fontibus biberit, is iam totum recepit Christum. Who so hath abundantly dronken of the Apostles springes, hath already receiued whole Christe. The argument, that M. Hardinge geathereth hereof, must needes stande thus: Christe was borne of the Virgin, Ergo, his Bodie is Really, and Fleashly in the Sacrament. This Conclusion is but childishe: Yet if he conclude not thus, he concludeth nothinge.

The greatest weight of this mater lieth vpon two Olde Fathers, Cyril, and Hilarie.Hilarius de Trinitate li. 8. For Hilarie saith, We receiue Christe, verè sub mysterio, verily vnder a mysterie: And either of them vseth these termes, Carnally, Corporally, Naturally: and that not once, or twise, but in sundrie places. The authorities be greate: the woordes be plaine. But God be thanked, these places be common, and not vnknowen. And for answeare of the same, once againe remember, good Christian Reader, that notwithstandinge M. Hardinge haue founde in these two Fathers, that Christes Bodie is Corporally, and Naturally in vs, yet hath he not hitherto founde that thinge, that he sought for, neither in these Fathers, nor in any other: that is, yt Christes Bodie is Naturally, or Corporally in the Sacramen [...]. Wherefore I muche maruel, that either he woulde auouche this mater so strongely, findinge him selfe so weake: or elles thus vainely daly, and shewe one thinge for an other, and deceiue his Reader.

That we verily, and vndoubtedly receiue Christes Bodie in the Sacrament, it is neither denied,Augustin. in Psalm. 103. nor in question. S. Augustine saithe, Panis est Cordis: Intus esuri: intus siti. It is the Breade of the harte: Hunger thou within: Thirste thou within. And the thinge, that is inwardly receiued in Faith, and in Sprite, is receiued verily, and in déede.Bernard. super. Missus est Gabriel. Sermo. 3. S. Bernarde meante no falseheade when he saide, Lauemur in Sanguine eius. Let vs be washte in the Bloude of Christe. Notwithstandinge he meante not, that our bodies Really, and in deede shoulde be washte with the Bloude of Christe. [Page] And wheras S. Augustine saith,Corporally, Naturally. Quid paras dētem, & ventrē?Augustin. in Iohan. Ca. 6. tracta. 26.Crede, & māducasti: What preparest thou thy toothe, and thy belly? Beleeue, and thou hast eaten: Wee may not thinke, yt he meante any fantastical, or false eating: notwithstanding he vtterly refuseth in this behalfe, bothe the teeth, & the belly, and al other office of ye Bodie. And therefore Cyrillus saith, Sacramentū nostrum hominis manducationem non asserit, mentes credentiū ad crassas cogitationes irreligiosè introducens. Cyrillus ad obiectiones Theodoreti. Our Sacrament teacheth vs not to eate a man (with the material mouthe of our Bodie) in vngodly sorte leading the mindes of the Faithful vnto grosse cogitations. It is a holy Mysterie, and a Heauenly action, forcinge our mindes vp into Heauen, & there teaching vs to eate the Bodie of Christe, & to drinke his Bloud: not outwardly by the seruice of our Bodies: but inwardely by our Faith, and that verily, & in deede. The trueth hereof standeth not in any Real, or Corporal Presence, but, as Hilarius saith, in a Mysterie, which is, in a Sacrament: whereby outwardly, & vnto our senses, we expresse ye thing in our Bodies, yt must be wrought inwardly in our mindes.Dionysi. Ecclesiast. hierar. ca. 2. For this cause Dionysius saith, Regeneratio naturali illa purgatione, quae fit per aquam, Corporali quodam modo denuntiat animae purgationem. Our Regeneration, whiche wee haue in Baptisme, by that Natural Purgation, that is wrought by Water, [...]. in a certaine Bodily sorte teacheth vs the purgation of the minde. Thus are we truely washt with Christes Bloud in yt Holy Mysterie of Baptisme: thus are we truely, & in deede feadde with Christes Bodie in the Holy Mysterie of his Supper. And albeit Christe be in neither of these Mysteries in Bodily, & Fleashly Presence, yet dooth not y• thing any wise hinder, either the Substance of yt holy Mysterie, or the Truthe of our receiuing.Augustin. de verbis Apostoli. Sermon. 16. And for ye cause S. Augustine saith, Nō fallit nos Apostolus, qui dicit, Christū habitare in cordibus nostris per Fidem. In te est▪ quia ipsa fides in te est. The Apostle deceiueth vs not, in saieing, that Christ dwelleth in our hartes by Faith. He is in thee (not Really▪ or Bodily, but) bicause his Faith is within thee. M. Hardinge wil Replie, This cannot suffice. For Cyril, & Hilarie say, That Christe, not onely by Faith, but also Corporally, Carnally, and Naturally is within vs. These woordes in their owne rigoure, without some gentle Construction, seeme very harde.Hilarius li. 8. d [...] Trinitate. Euen so Hilarius in y• same Booke of the Trinitie saith, That wee are one with God the Father, and the Sonne, not onely by Adoption, or Consent of minde, but also by Nature: Non tantùm adoptione, aut consensu, sed etiam natura. Whiche saieing, according to the sounde of ye letter, cannot be true. Therefore the Fathers haue beene faine to expounde, & to mollifie suche violent & excessiue kindes of Speache. Chrysostome, where he saith, We are made one lumpe w [...]th Christe, addeth, as it is said before, his correction withal, Vt ita dicam, As it were, or, If I may vse suche manner of Speache. Chrysostom. in Matthae. hom. 83 In like manner saithe S. Augustine, Qui in Christum credit, credendo in Christum venit, & in eum Christus, & quodammodò vnitur in eum, & membrū in Corpore eius efficitur. Augustin. De Verbis Domini Secun. Iohan. Sermon. 60. He that beleeueth in Christ, by beleeuing cometh into Christe, and Christe into him, and, after a certaine manner, is vnited vnto him, and made a member in his Bodie. In a manner, he saith, but not according to the force of the letter. Againe he expoundeth this woorde, Corporaliter, in this wise, Non vmbraliter, sed verè, & solidè. Not, as in a shadow, but truely, and perfitely. Augustin. in Psalm. 67. So Cyrillus expoundeth his owne meaning. Naturalis vnio non aliud est, quàm vera. Natura sumus filij irae, id est, verè. Natural Vnion is nothing els, but a true Vnion. we are by Nature the Children of Anger, that is, we are in deede, and truely the Children of Anger. Cyril [...]us in Apologetico ad Anathem. 3. Ephesi. 2. [...] ▪ In which sense S. Paule saith, Gentes factae sunt Cohaeredes, & Concorporales, & Comparticipes promissionis in Christo Iesu: The Heathens are become Coenheretours, Concorporal, and partakers of the promise in Christe Iesu. Thus much of these woordes Corporally, Naturally &c. Whereby is meante a ful perfit spiritual Coniunction, excludinge al manner of Imagination, or Fantasie: not a Grosse, and Fleashly being of Christes Bodie in our Bodies, according to the appearance of the letter. Otherwise there must needes folow this great inconuenience, yt our Bodies must be in like manner Corporally, Naturally, and Fleashly in Christes Bodie. For Hilarius saithe,Hil. De Tri. li. [...]. Cyril. in Ioha [...] ▪ li. 10. ca. 13. Nos quo (que) in eo sumus Naturaliter; VVee also are Naturally in him: and Cyrillus, as he saith, Christe is Corporally in vs: so he saith, We are Corporally in Christe.

[Page] Further, that wée be thus in Christe, and Christe in vs, requireth not any Corporal, or Local Being, as in thinges Natural. Wée are in Christe sittinge in Heauen: and Christe sittinge in Heauen is here in vs, not by a Natural, but by a Spiritual meane of Being.August de Trinit. li. 6. S. Augustine saith, Postquam ex morruis Resurrexit, & Ascendit ad Patrem, est in nobis per Spiritum. After that Christe is Risen from the dead, and Ascended vnto his Father, he is in vs by his Sprite. Basilius de Sancto Baptismate. Whiche saieing agreeth wel with these woordes of S. Basile, Paulus ait, Si quis Spiritum Christi non habet, hic non est eius. Deinde addit, Si tamen Christus sit in vobis: ac si diceret, Si Spiritus Christi sit in vobis. S. Paule saith, If any man haue not the Spirite of Christe, he is not of him. He addeth further these woordes, If Christe be in you: [...]. whiche is as muche, as if he had saide, If the Sprite of Christe be within you. So likewise S. Augustine imagineth Christe to say vnto Marie Maudlen, Ascendam ad Patrem meum: tum tange me. I wil Ascende vp vnto my Father: then touche thou mee: Meaninge thereby, that distance of place cannot hinder Spiritual touchinge.August. Sermo de Tempore. 153. Againe S. Augustine imagineth, Christe thus to say vnto the people, Qui venit ad me, incorporatur mihi. He that cometh vnto me, is Incorporate into mee. August. in Iohan. tractat. 25. 1. Corinth. 13. He addeth of his owne, Veniamus ad eum: Iutremus ad eum: Incorporemur ei: Let vs goe vnto him: let vs entre vnto him: let vs be Incorporate into h [...]m: Thus, notwithstanding Christe were in Heauen, and distant in place, yet was he present in S. Paule: for so S. Paule him selfe saith, Wil ye haue a trial of Christ, that speaketh within me? This Coniunction is Spiritual, and therefore néedeth not, neither Circumstance of Place,Cyprian. De Coena Domini. nor Corporal Presence. Likewise S. Cyprian saithe, Nostra & Christi Coniunctio, nec miscet Personas, nec vnit Substantias: sed affectus consociat, & confoederat voluntates. The Coniunction, that is bitweene Christe and vs, neither doo the mingle Persons, nor vnite Substances: but it dooth knitte our affectes togeather, and ioyne our willes. Yet notwithstanding, the same Coniunction, bicause it is Spiritual, true, ful, and perfite, therefore is expressed of these Holy Fathers by this terme, Corporal: whiche remooueth al manner light, and Accidental ioininge: and Natural, whereby al manner Imagination, or Fantasie, and Coniunction onely of Wil, and Consent is excluded: not that Christes Bodie is Corporally, or Naturally in our Bodie, as is before saide: no more then our Bodies are Corporally, or Naturally in Christes Bodie: but that wée haue Lyfe in vs, & are become Immortal, bicause by Faith, and Sprite, wée are partakers of the Natural Bodie of Christe. M. Hardinge saith, Wée are thus ioined vnto Christe, and haue him Corporally within vs, onely by receiuing yt Sacrament, & by none other meanes. This is vtterly vntrue, as it is already prooued, by ye Authorities of S. Augustine S. Basile, Gregorie Nazianzene, Leo, Ignatius, Bernarde, and other holy Fathers: neither doothe either Cyrillus, or Hilarie so auouche it. Certainely, neither haue they al Christe dwelling in them, that receiue the Sacrament: nor are they al voyde of Christe, that neuer receiued the Sacrament. Bisides the vntru [...]th hereof, this Doctrine were also many waies very vncomfortable. For what may the godly father thinke of his Childe, that beinge Baptized, departeth this life, without rec [...]iuinge the Sacrament of Christes Bodie? By M. Hardinges Construction, he must needes thinke, His childe is damned: for that it had no Natural Participation of Christes Fleash, without whiche there is no Saluation: whiche Participation, as M. Harding assuereth vs, is had by none other meanes, but onely by receiuing of the Sacrament.Chrysost. in Epist. ad Eph. si. [...]om. 20. Yet S. Chrysostome saith, In the Sacrament of Baptisme we are made Fleashe of Christes Fleashe, and Boane of his Boanes.

For better trial hereof, vnderstande thou, gentle Reader, that bothe Cyrillus, and Hilarius, in those places dispute against the Arians, whose errour was this, that God the Father, and the Sonne are one, not by Nature, but onely by Wil, and Consent. Against them Hilarius reasoned thus,

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Christe is as really ioyned vnto the Father, as vnto vs.Naturally Corporally.
But Christe is ioyned vnto vs by Nature:
Therefore Christe is ioyned to God the Father by Nature.

The Minor, Hilari. de Tri [...]nitat. lib. 8. that is, That Christe is ioyned vnto vs by nature, he proueth thus. We are ioyned vnto Christe by Faithe, that is, by the nature of one Faithe, and that is to saye, Naturally: Likewise he saithe,Per Naturam vnius Fidei, id est, naturaliter. Eiusdem Regeneratione Naturae. We are ioyned vnto Christe by the Regeneration of one Nature: And againe, We are ioyned to Christe by the Nature of one Baptisme: Hereof he Co [...]cludeth: Therefore are we Naturally ioyned vnto him. Thus it appéereth by S. Hilarie, we maye haue Christe Naturally within vs, by thrée other sundrie meanes: and therefore not onely, as M. Hardinge holdeth, by receiuinge of the Sacrament. And like as Christe is naturally, Corporally, and Carnally in vs by Faithe, by Regeneration, and by Baptisme: euen so, and none otherwise, he is in vs by the Sacrament of his Bodie.Per Naturam eiusde Baptism [...]. In whiche Holy Mysterie Christe is ioyned vnto vs Corporally, as beinge man, bicause we are feadde in deede, and verily with his Fleashe: and Spiritually is ioyned to vs, as God.

Thus muche vnto Cyrillus, and Hilarius: in whome M. Hardinge is not yet hable to finde, that Christes Bodie is either Corporally receiued into our Bodies: or Corporally present in the Sacrament: whiche was the onely thinge, that M. Hardinge hath here taken in hande, and shoulde haue proued: and nowe not hauinge proued that, notwithstandinge al this greate a doo, hath proued nothinge.

But he saith, It had benne more conuenient, rather modestly to haue interpreted these woordes, then thus vtterly to haue denied them. Uerily, perhaps it were so for him, that canne make somewhat of nothinge: and diuise a Commentarie without a Texte: and imagin Constructions, as M. Hardinge dooth, of woordes, that were neuer spoken.

Hereof M. Hardinge gheasseth thus,

These Fathers saie, That Christe is Naturally, and Corporally in vs: Ergo, it is likely theire meaninge was, that Christe is Naturally, and Corporally present in the Sacrament. This reason is very simple: For notwithstandinge Christe were Naturally within our bodies, yet the like Beinge in the Sacrament woulde not followe. But this argument woulde conclude the contrary, and holde better, in this wise.

Christes Bodie is not Naturally, or Corporally present within vs.
Therefore, muche lesse it is Corporally present in the Sacrament.

M. Hardinge. The .II. Diuision.

And the Catholike Fathers,Al these vvere very yonge Fathers. that sithence the time of Berengarius haue written in defence of the trueth in this pointe, vsinge these termes sometimes for excludinge of Metaphores, Allegories, Figures, and Significations onely, whereby the Sacramentaries woulde defraude faithful people of the trueth of Christes pretiouse Bodie in this Sacrament: doo not thereby meane, that the maner, meane, or waie, of Christes Presence, dwellinge, vnion, and coniunction with vs, and of vs with him, is therefore Natural, Substantial, Corporal, or Carnal: but they, and al other Catholike men confesse the contrarie, that it is farre higher, and worthier, supernatural, supersubstantial, inuisible, vnspeakeable, special, and proper to this Sacrament, True, Real, and in deede notwithstandinge: and not onely Tropical, Symbolical, Metaphorical, Allegorical: not Spiritual onely, and yet spiritual: not figuratiue, or significatiue onely. And likewise concerninge the maner of the presence, and beinge of that Bodie and Bloude in the Sacrament, they and we acknowlege and confesse, that it is not Local, Circumscriptiue, Diffinitiue, or Subiectiue, or Natural, but suche, as is knowen to God onely.

The B. of Sarisburie.

These Doctours liued within these twoo, or thrée hundred yéeres, and are suche, as M. Hardinge thought not worthe the naminge. Their Doctrine in these cases is very vnsauerie, and without comforte. Generally they holde, that Christes [Page] Bodie remaineth no lenger in our Bodies, but onely vntil the formes of the Breade, and Wine beginne to alter. Some others say, that assoone as our téeth touche the Breade, streight waies Christes Bodie is taken vp into Heauen. The woordes be these:De Conse. dist. 2. Cerrum est, quod quàm citò Species dentibus teruntur, tam citò in coelum rapitur Corpus Christi. Tribus gradibus. In Glosa. This Doctrine notwithstandinge, they say, That Christe is Naturally, and Corporally within vs. Here may a man say vnto M. Hardinge, as he did before to the Arian Heretique:The absurdities of M. Hardings Doctrine. What, troweth M. Hardinge, or his Newe Doctours, that Christe cometh to vs from Heauen, and by and by forsaketh vs? Or, that we eate Christe, and yet receiue him not? Or, that we receiue Christe, and yet haue him not? Or, that Christe is Corporally within vs, and yet entreth not? Is this Christes natural beinge in vs? Is this the Vert [...]e of the Mystical Benediction? Is this the meaninge of these holy Fathers? Or troweth M. Hardinge, that holdinge, and mainteininge suche absurdities, his Reader, be he neuer so simple, wil beleeue him?

Last of al, to declare the manner of Christes Presence in the Sacrament, he saith, it is not Local, not Circumscriptiue, not Diffinitiue, not Subiectiue. By these termes his Reader may rather wonder at his strange Diuinitie, and Eloquence, then wel coniecture, what he meaneth. And as it appeareth, he him selfe is not yet hable to conceiue his owne meaninge. For thus he saithe, This Presence is knovven to God onely. Then it foloweth, M. Hardinge knoweth it not. And so this Article at last is concluded with an Ignoramus. How be it the Olde learned Fathers neuer leafte vs in suche doubtes.De Conse. dist. 2. Emissenus saithe, as it is before alleged,Quta Corpus. Praesens est in Gratia: Christe is Present by his Grace: S. Augustine saithe, Est in nobis per Spiritum: Christe is in vs by his Spirite. Augustin. de Trinita. Likewise againe he saithe, Non hoc Corpus, quod videtis, manducaturi estis: Sacramentum aliquod vobis trado. Augustin. in Psalm. 98. Ye shal not eate this Bodie, that ye see. It is a certaine Sacrament, that I deliuer you. Thus the Holy Fathers saie, Christe is Present: not Corporally, Carnally, Naturally: but, as in a Sacrament, by his Sprite, and by his Grace.

FINIS.

THE SIX THE ARTICLE, OF BEINGE IN MANY PLACES.

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The B. of Sarisburie.

Or that Christes Bodie is, or maye be in a thousande places, or moe at one time.

M. Hardinge. The .1. Diuision.

(144)The .144. Vntrueth, for none of the aunciēt Fathers euer knevv this miracle. Amonge the miracles of this blissed Sacrament, one is, that one, and the same bodie, maie be in many places at once, to witte, vnder al consecrated hostes. As for God, it is agreable to his Godhed to be euerie where, Simpliciter, & propriè. But as for a creature, to be but in one place onely. But as for the bodie of Christ, (145)The .145. Vntrueth. And a Doctrine hitherto seldome heard of. it is after a manner bytvveene both. For where as it is a creature, It ought not to be made equal vvith the creator in this behalfe, that it be euerie where. But whereas, it is vnited to the Godhead, herein it ought to excel other bodies, so, as it maie in one (146)The .146. Vntrueth. For, [...]otvvithstandinge the Bodie of Christe be ioined vvith the Godhead, yet it remaineth stil a creature. time be in moe places vnder this holie Sacrament. For the vnitinge of Christes natural bodie vnto the almightie Godhead, duely considered, bringeth a true Christian man in respecte of the same, to forsake reason, and to leane to Faith, to put aparte al doubtes, and discourses of humaine vnderstandinge, and to rest in reuerent simplicitie of beleefe.

Thereby through the holie Ghost persuaded, he knoweth, that although the Bodie of Christ be natural, and humaine in deede, yet, throughe the vnion and coniunction, many thinges be possible to the same novve, that to al other bodies be impossible: Matth. 14. as to walke vpon waters, to vanishe awaie out of sight,Luc. 24. to be transfigured and made bright as the Sonne, to ascende vp through the Clowdes:Matth. 17. and after it became immortal, death beinge conquered, to rise vp againe out of the graue, and to entre through doores fast shutte.Luc. 24. Through the same faith, he beleueth, and acknowlegeth, that (147)The .147. Vntrueth, For Christe vttereth no suche vvorde: and Faith vvithout Goddes VVoorde is no Faith. accordinge vnto his worde,Act. 1. by his power it is made present in the blessed Sacrament of the Aultare,Matth. 28. vnder the forme of Breade and wine, where so euer the same is duely consecrated,Iohan. 20. accordinge vnto his institution in his holie supper: and that not after a grosse, or carnal manner, but spiritually, and supernaturally, and yet substantially, not by local, but by substantial presence: not by manner of quantitie, or fillinge of a place, or by changinge of place, or by leauinge his sittinge on the right hande of the Father, but in suche a maner, as God onely knoweth, and yet dothe vs to vnderstande by faith the trueth of his verie presence, farre passinge al mannes capacitie, to comprehende the manner howe.

VVhere as some against this pointe of beleefe doo allege the article of Christes ascension, and of his beinge in heauen at the right hande of God the Father, bringinge certaine textes of the scriptures perteininge to the same, and testimonies of auncient Doctours signifi [...]inge Christes absence from the earth: It maie be rightly vnderstanded, that he is verily both in heauen at the right hande of his Father, in his visible and corporal forme, verie God and man, after whiche maner he is there, and not here, and also in the Sacrament inuisibly, and spiritually, both God and man in a mysterie: so as the grauntinge of the one maie stande without denial of the other, no contradiction founde in these beinges, but onely a distinction in the waie, and manner of beinge.

The B. of Sarisburie.

Hauinge somewhat largely answeared the fiue first Articles, wherein seemed to lie the greatest weight, I trust, I maie nowe the more sleightly passe ouer the reast. Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception. For where as the question is moued of the beinge of Christes Bodie in a thousande places, or moe, his answeare is, that Christes Bodie is Local onely in one place, and so cannot be in a thousande places, but onely in one place at one time. Howe be it, thus saieinge, he swarueth muche from the Olde Fathers, whose woordes, as it shal appeare, sounde farre otherwise.

[Page] Further, for the better vnderstandinge hereof, it shal behooue thee, gentle Reader, to vnderstande, that touchinge the Bodie of Christ,Errours touching Christes Bodie. there haue benne sundrie greate errours raised, and mainteined in the Churche of olde time, and that not onely by Heretiques,Augustin. ad Q [...]duultdeū. but also by holy learned Fathers. The Mani [...]hees healde, that Christ had onely a fantastical Bodie, without any material Fleashe, Bloude, or boane, in appearance, and in sight somewhat, but in very deede, and in substance, nothinge.Leo Epist. 95. Eutyches healde, that Christes Bodie after his Incarnatiō, was made equal with his Diuinitie:Epistola Flauiani ad Leonem. an erroure muche like vnto this, that is nowe mainteined by M. Hardinge. S. Hilarie healde, that Christ receiued no Fleashe of the Blissed Uirgin,Hilarius de Trinitate li. 10. but brought the same from Heauen: and, that his Bodie was impassible, & fealte no more griefe, when it was striken, then water, fiere, or ayre, when it is diuided with a knife.Theodoret. De Fabulis H [...]reticorum li. 2. Theodoretus saith, that the Heretiques called Helces [...]ei healde, that there be sundrie Christes, two at the least: the one dwellinge in heauen aboue, the other in the worlde here beneath. Al these, and other suche like errours, and Heresies grewe onely of admiration, and reuerence towardes Christes Diuine Nature: and the Authours, and Mainteiners of the same, leauinge reason, accordinge to M. Hardinges counsel, and cleauinge wholy to their imagination, whiche they called Faith, were farre deceiued.

But M. Hardinge laieth the fundation hereof vpon a Miracle: whereof notwithstandinge, touchinge this grosse, and fleashely Presence, he hath no manner warrant, neither in the Scriptures, nor in any of the Holy Fathers. As for that, is alleged of Chrysostome, and Basile, it is to a farre other purpose, as shal appeare, and maie soone be answeared. S. Augustine wrote three special Bookes,Augustin. de Mirabilibus Sacrae Scripturae [...]om. 3. Nazianzea. namely of the Miracles of the Olde, and Newe Testamēt: and Gregorie Nazianzene wrote in like sorte of the same: yet did neither of them both euer make mention of this Miracle. And albeit this kinde of reasoninge, Ab authoritate negatiuè, in suche cases implie no greate necessitie, yet must it needes be thought either greate negligence, or greate forgeatfulnes, writinge purposely, and namely of Miracles, to leaue out vntouched the greatest Miracle. Certainely, S. Augustine hereof writeth thus:Augustin. de Trinit. li. 3. c. 10. Quia haec hominibus nota sunt, quia per homines fiunt, honorem, tanquam religiosa, habere possunt: stuporem, tanquam mira, non possunt. These thinges, (speakinge of the Sacrament of Christes Bodie) bicause they are knowē vnto menne, and by menne are wrought, maie haue honoure, as thinges appointed to Religion: but woonder, as thinges marueilous, they cannot haue. Thus S. Augustine ouerthroweth M. Hardinges whole fundation: and saith, that in his great Miracle, there is no woonder, or Miracle at al.

He saith further, It is agreeable to the Godheade, to be euery where, Simpliciter, and Propriè: For a creature, it is agreeable to be in one place. But as for the Bodie of Christe, he saithe, it is after a manner bitweene bothe. This is the whole countenance of this mater. And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson.Gerson contra Floretum. But where as he addeth, That the Bodie of Christe, as it is vnited vnto the Godheade, maie be at one time in sundrie places, he shoulde haue remembred, that this is an olde erroure, longe sithence reproued, and condemned by S. Augustine,Augustinus ad Dardanum. Epis. 57. and other learned Fathers. S. Augustine saith thus: Cauendum est, ne ita Diuinitatem astruamus Hominis, vt veritatem Corporis auferamus. Nō est autem consequens, vt, quod in Deo est, ita sit vbique, vt Deus. We must beware, that we doo not so mainteine the Diuine Nature of Christ beinge man, that we take awaie the Trueth of his Bodie. Neither dooth it folow, that the thinge, that is in God, is therefore euerywhere, as God is. S. Augustines wordes be plaine, that who so saith, The Bodie of Christe is euery where (or in infinite places at one time, whiche is al one thinge, the reason, and miracle beinge like) vtterly denieth the veritie of Christes Bodie.

But what a fantasie is this, That Christes Bodie is, neither the Creator, nor a Creature,[Page]but, as it is here auouched, after a manner bitweene both? A meane bitvveene Bothe. Who euer woulde warrant this Doctrine, but that Olde Heretique Abbate Eutyches? Uerily S. Augustine saith, Omnis substantia, quae Deus non est, Creatura est: & quae Creatura non est, Deus est. Et quod Deo minus est, In libro Sententiarū Prosperi. Deus non est. Euery Substance, that is not God, is a Creature: and that is not a Creature, is God: and, what so euer is lesse then God, is not God. Here S. Augustine knoweth a Creator, and a Creature: but M. Hardinges meane bytweene both, he knoweth not. Leo writinge against Eutyches, of whome M. Hardinge seemeth to haue receiued this learninge, writeth thus:Leo Epist. 95. ad Leonem August. Emergunt alij, qui Carnem Domini, & Diuini [...]atem dicunt vnius esse Naturae. Quae tantum Sacrilegium inferna vomuere? Tolerabiliores sunt Ariani, &c. Vp there starte others, that saie, The Fleashe of Christ, and his Diuinitie are both of one Nature. What Helle hath powred vs out suche wicked sacrilege? The very Arianes are more to be borne withal, then these menne. S. Augustine saith,Augustin. Epis. 57. Quod ad Hominem attinet, Creatura est Christus. Christe, as concerninge his Manhoode, is (not a meane bitweene both, but) a Creature. Againe he saithe, Duas Substantias, id est, Naturas esse fatemur: Diuinitatis, scilicet, & Humanitatis: De verbis Domini in Euangelio Secundum Iohan, ca. 58. Creatricis, & Creatae: quae tamen substantiae, non confusae, sed vnitae, atque in vna, eadem (que) Persona inseparabiles, & in sua semper proprietate manentes. We confesse, there are in Christe two Substances, or Natures: The one, of the Godhead, the other, of the Manheade: The one of the Creator, the other of the Creature: Which Substances notwithandinge, are not Confused, but Vnited, and in one selfe same Persone inseparable, and remaininge euer more in their owne Properties. The like writeth Leo, Cyrillus, Gelasius, and al the reast of the Olde Learned Fathers. Therefore M. Hardinge was muche ouerseene, either to teache the people, that Christes Bodie is neither the Creator, nor the Creature, but a meane bitweene both: or els to saie, that the same Bodie, beinge vnited vnto the Godheade, maie therefore be in sundrie places at one time. Herein rested the olde Heresie of Eutyches. For thus Flauianus writeth of him:Flauianus ad Leonem. Corpus Domini Humanum quidem vocat: tamen negat esse nobis Cōsubstantiale. He calleth the Bodie of our Lorde, a Mannes Bodie: but yet he saith, it is not one in Substance with our bodies.

But M. Hardinge replieth, Christes Bodies is nowe become Immortal, and Glorious. This is most true, and without al question. How be it, it may please him to remember, that, when Christe ministred the holy Communion to his Disciples, his Bodie was then Mortal, and subiecte to Death, and other iniuries, and not Glorious. Therefore if Christes Bodie in the Sacrament be Immortal, and Glorious, it must folowe, that, for that present, Christe had twoo manner Bodies: the one Mortal, the other Immortal: the one Glorious, the other not Glorious. Thus M. Hardinges Rules and Examples matche not togeather.

He addeth further, Christes Bodie walkte vpon the waters: vanisshed out of sight: ascended through the Cloudes: and entred through the doores beinge fast shutte, &c. These were the reasons, that deceiued the Olde Manichees. I maruel, that M. Hardinge, beinge, as he saithe, lately become a professour of the Catholique Faithe, woulde founde the whole substances of his Doctrine vpon Heretiques. Touching the special trust, that the Manichees reposed in this argumente, Hieronym i [...]. Psalm. 119. S. Hierome writeth thus: Cum dicit Manichaeus, & similis Manichaeorum, Dominus non Resurrexit in Corporis Veritate, &, vt scias, non fuisse verum Corpus, clausis ingressus est ostijs, nos quid dicemus? Domine libera animam meam a labijs iniquis, & a lingua dolosa. When the Manichee, or any other like the Manichees, saith, The Lorde arose not againe in the Trueth of his Bodie, and for proufe thereof, saith thus, He entred in, when the doores were shutte, what then shal wee say? Euen thus, O Lorde, deliuer my soule from wicked lippes, and deceiteful tongues. Here wée sée, M. Hardinge is driuen to séeke vpon olde condemned Heretiques, and to borow their weapons: wherefore it shalbe good to folow S. Hieromes counsel, and to say, O Lorde deliuer my soule from wicked lippes, and deceiteful tongues.

Likewise S. Ambrose saithe, The Apostles of Christe,Ambrosi. in Lucam li. 10. ca. 24. by the same manner of [Page] reasoninge, were deceiued. For vpon that, Christe entred, the gates being shutte, he writeth thus: Denique conturbati Discipuli aestimabant, se Spiritum videre. Et ideò Dominus, vt speciem nobis Resurrectionis ostenderet, palpate, inquit, et videte, quia Spiritus Carnē, & Ossa nō habet: sicut me videtis habere. The Disciples being astonned, thought they saw a Spirite, or a Fantasie. Therefore the Lorde, to shew a token of his Resurrection, saide vnto them, feele, and see: for a Spirite, or Fantasie, hath not Fleashe and Bone, as you see, that I haue. Now, if these argumentes were hable to deceiue the Apostles of Christe, it is not impossible, but they may likewise deceiue M. Hardinge. Chrysostome saith,Chrysost. in homilia De Iohan. Baptisia. Clausa erant ostia, & ingressus est Iesus: Non erat phantasma: Non erat Spiritus: Verè Corpus erat: habebat Carnes, & Ossa. The doores were shutte, and Iesus entred: It was no Fantasie: it was no Sprite: it was verily a Bodie: it had Fleashe and Boanes. Thus, notwithstandinge these Marueilous effectes, yet the Ancient godly Fathers saide, Christes Bodie neuerthelesse is, and continueth stil a Creature: not a meane bitwéene bothe: as M. Hardinge here strangely hath imagined.

Now let vs consider M. Hardinges argumentes:

Christes Bodie walkte vpon the waters:
It entred through the doores beinge shutte:
It ascended through the Cloudes:
Ergo, It may be at one time in sundrie places.

Although this argument may soone be espied, hauinge vtterly no manner sequele in reason, yet the folie thereof may the better appeare by the like.

S. Peter walkte vpon the water:Matth. 14. 2. Regum. 2. Elias was taken vp into the Cloudes:
S. Bartholomew entred through the doores being shutte:
Ergo, S. Peter, Elias, and S. Bartholomew may be at one time in sundrie places.

And that I allege here of S. Bartholomew,Aldias in Bartholomaeo. although it be but a vaine Fable, yet it may not easily be denied. For it is recorded by Abdias, the Bishop of Babylon, who, as M. Harding supposeth, saw Christe in the Fleashe, and was one of the Apostles Felowes.

Ouer al this M. Hardinge throweth a swéete myste, to carie away the simple in the darke. Christes Bodie (saith he) is in the Sacrament, not by Local, but by Substantial presence: Carnally, but not in carnal manner: placed in the Pyxe, in the hande, in the mouthe: and yet in no place at al: a very Natural Bodie, euen as it was vpon the Crosse: yet without al manner Quantitie, and Dimensions, or Proportions of a Bodie, that is, neither thicke, nor broade, nor shorte, nor longe: there now, where before it was not: and yet without any shiftinge, or change of places. Onlesse this man were fast asleape, he coulde neuer fal into so deepe a Dreame. In these Fantasies he séemeth wel to agrée with the Olde Heretiques, Eutyches, and Manichee. For euen suche a Bodie they imagined, that Christe receiued of the Blissed Uirgin: and yet were they Heretiques notwithstandinge. For whiche of al the Olde learned Fathers euer taught vs this strange Doctrine? Who euer durst to spoile Christe of his Place, of his Quantitie, and of the natural Proportions of his Bodie? If the Doctours of the Churche say thus, why are they not alleged? If they say not thus, why is this mater caried away with such countenance of Antiquitie? Or why doothe M. Hardinge thus auouche this vnsensible & vnsauerie learninge, onely vpon his owne credite, without the Authoritie of any Doctour?Epiphanius. Augustin. ad Quoduu [...] deum. The Manichees in olde times, ye better to mainteine their errour, & to auoide absurdities, were driuen to say, there were twoo Gods: The one Good: the other I [...]. Euen so M. Hardinge, to mainteine his errours, & to auoide infinite absurdities, is driuen to say, There are twoo Christes: The one Local, the other not Local: The one aboue, the other beneathe: The one with proportion of Bodie, the other without proportion.

How be it he seemeth to publishe this principle vnawares against him selfe.

For if Christes Bodie in the Sacrament be not Local, as he saithe, then is it no [Page] Natural, or Real Bodie. This rule S. Augustine taketh to be infallible.August. Epis [...]. His woordes be these: Tolle loca Corporibus, & nusquam erunt: & qui nusquam erunt, nec erunt. Take away the places from the Bodies, and the Bodies shalbe no where: and bicause they shalbe nowhere, they shal haue no beeinge: and so shal be no Bodies at al. And he speaketh not thus onely of other natural Bodies, but specially, and namely of the Bodie of Christe.

Certainely, the more spiritual a thinge is, the more it is voide from the circumstance, and necessitie of place.Christes Bodie more Glorious in the Sacramente, then in Heauen. Wherefore, when M. Hardinge saith, The Bodie of Christe is in Heauen, as in a place, and in the Sacrament without place: he séemeth secretely to say, that Christes Bodie in the Sacrament is more Glorious, more Spiritual, and Diuine, then is the very Bodie of Christe in déede, that is in Heauen, in the Glorie of God the Father. Whiche conclusion, how wel it may stande, either with the reast of his owne Doctrine, or with the trueth of our Christian Religion, I leaue it in consideration to the Reader.

But what néedeth this new diuised difference, of Christes Bodie Local, and Christes Bodie not Local? Or what forceth these men to say, that onely the bare Substance of Christes Bodie is in the Sacrament, without length, breadthe, or any other respecte of Quantitie? Wil M. Hardinge now at the last forsake the Reuerent Simplicitie of his beleefe, and leane to Reason? Or wil he in Goddes secrete Mysteries geue credite to his eies, and harken to the course of Nature?

Uerily God, as he is hable by his Omnipotente Power, to make Christes Bodie present without Place, & Quantitie: so is he likewise hable, to make y• same Bodie present in Place, and with Quantitie, and al other natural Dimensions. If M. Hardinge wil say naye, Duns him selfe, his owne Doctour wil reprooue him. His woordes be plaine, Idem Corpus localiter, & dimensiuè potest esse in diuersis locis: Scotus. 4. Sent. Dist. 10. q. 2. Et Deus potest quodcun (que) Corpus vniuersi conuertere in Corpus Christi, sicut Panem, & facere Corpus Christi vbi (que) esse, non solùm Sacramentaliter, sed etiam Localiter, & Dimensionaliter. One Bodie bothe Locally, and with the natural Dimensions of a Bodie, may be in sundrie places. And God is hable to turne any Bodie in the worlde, into the Bodie of Christe, as wel as Breade: and to cause Christes Bodie to be euerywhere, not onely by way of Sacrament, but also by way of place, and Dimensions. Lib. 4. De 6. parte Canoni [...]. Whiche saieinge séemeth also to be wel liked, and allowed of Durandus.

Therefore M. Hardinge should not thus nicely shrinke backe, and so dissemble in darke speaches: but should rather boldely, and plainely say: Christes Bodie is in the Sacrament, not onely Substantially, but also Locally, and by way of place: as hauing as good warrante for the one, as for the other. For it is a Catholique mans parte, to be bolde of Goddes Omnipotent Power: and what so euer God, being Omnipotent, is hable to doo, to beléeue, it is already doone, without any regarde had to his wil, or promise. If he thinke it lawful for him, without cause to denie this manner of Christes Presence, let him not be offended, if wée vpon good, and iust cause, denie the other, Uerily, Alexander de Hales, a greate Doctour of that side, reckeneth M. Hardinge to be in a greate errour in this behalfe. This is his Resolution,Alexander de Hales. 4. q. 40. m. 3. Quidam ponebant Corpus Christi esse sub Sacramento, non secundum quantitatem &c. Sed haec positio est erronea. Some healde, that Christes Bodie is vnder the Sacrament, not accordinge vnto Quantitie: But this Opinion is erroneus. Thus muche I thought good onely to touche: not so muche for any greate credite of the Authour, but that it may appeare, That, notwithstandinge al these men woulde so fayne haue Christe Really, and Fleashly Present, yet they reprooue one an other of errour, and ignorance, and cannot agree emonge them selues, in what sort they may haue him Present. How be it, the Ancient Fathers of the Churche haue written farre otherwise in this behalfe. For like as Athanasius saithe, Aequalis [Page]patri secundum Diuinitatem: Gregor. Nazianzenus contra Apollinarium. Minor patre secundum Humanitatem: Christe accordinge to his Diuine Nature is equal vnto the Father: and accordinge to his Manheade, is inferiour vnto the Father: Euen so saithe Gregorie Nazianzene, Christe accordinge to his Bodie, is within the limitation of place: [...]. accordinge to his Spirite, and Godhead, he is without the limites of any place. But, that any one of al the Olde Fathers euer saide, Christes Bodie is sometime in one place, and sometime in many: sometime limited, and sometime not limited: I thinke it not easy for M. Hardinge wel to prooue.

As for the difference, that he hath diuised, of Uisible, and Unuisible: Local, and not Local: whiche is bothe Trenche, and Bulwerke to mainteine this péece, it is a very toye, onely meete to beguile Children: as neither hauinge fundation in the Scriptures, or holy Fathers, nor effectually seruinge to prooue his purpose. For we reason not of Respectes, and Qualities: but as S. Augustine, S. Cyril, and other Catholique Doctours doo, of the very Nature, and Substance of Christes Bodie. Neither can M. Hardinge wel mainteine, That, what so euer is Inuisible, is therefore of Nature Infinite, or may be at one time in a thousande places. As touchinge Christes Beinge in a Mysterie, as it requireth no Local Presence, accordinge to M. Hardinges owne Confession, so likewise it requireth no Natural, or Real Bodie: as hereafter, God willinge, it shalbe shewed more at large.

M. Hardinge. The .2. Diuision.

And howe the auncient Fathers of the Churche haue confessed, and taught bothe these beinges of Christe in Heauen, and in the Sacrament together, contrarie to M. Iuels Negatiue, by witnes of their owne woordes we may perceiue. Basile in his Liturgie, that is to saye, Seruice of Masse, saieth thus in a praier. Looke downe vpon vs Lorde Iesus Christe our God from thy holy Tabernacle, and from the throne of Glorie of thy Kingedome, and come to sanctifie vs, whiche sittest aboue with thy Father, and artNot bodily, but by Sprite, and Grace. conuersant here Inuisibly: and vouchsafe to imparte vnto vs thyne vndefiled Bodie, and pretiouse Bloude, and by vs, to al thy people.

The B. of Sarisburie.

Touchinge these Auncient Fathers, that here be alleged, notwithstandinge the credite of some of them might wel come in question, as namely that Chrysostome in his Liturgie praieth for the Emperour Alexius, whiche was not borne within fiue hundred yeeres after, that Chrysostome was dead: yet wil I spare both this, and also al other like aduantages, and receiue al these Authorities, as if they were good, and perfite without exception.

But firste, for the clearer conceiuinge of the answeare hereunto, vnderstande, good Christian Reader, that by the recorde of the Olde Fathers, Christe is present emongst vs sundrie waies.Cyrill. in Iohan. li. 8. ca. 7. Emissen. De Con. Dist. 2. By his holy Sprite, as Cyrillus saithe: By his Grace, as Eusebius Emissenus saithe: By his Diuinitie, and Maiestie, as S. Augustine saithe: By Faithe dwellinge in our hartes, as S. Paule saithe. Thus is Christe most confortably Present in his Holy Woorde: in the Mysterie of Baptisme: and in the Sacrament of his Bodie.Quia Corpus. Augustin. Tractatu in Iohā. 50 Ephes. 3. We denie onely that Grosse, and Fleashly Presence, that M. Hardinge here defendeth: wherein we haue the authoritie, & consent of the Olde learned Fathers. For to allege one in stéede of many, S. Augustine saithe, Corpus, in quo Resurrexit, in vno loco esse oportet. The Bodie, wherein Christe rose againe,Augustin. De Cōsecra. Dist. 2. Prima.must be in one place.

Here M. Hardinge, as his manner is, taketh one thinge in hande, and prooueth an other. For to prooue, that Christe is Really, and Fleashely Present in the Sacrament, he allegeth the Olde Fathers, that neuer spake one woorde of this Real, or Fleashely Presence. And therefore settinge such countenance vpon the mater, with the names of holy Fathers, and not once comminge neare that thinge, [Page] wherein standeth the whole question, he dallieth vainely, and abuseth the simplicitie of the people. For touchinge Chrysostome, and Basile. we graunte, that Christe beinge in Heauen in his Humanitie, and in y• Substance of his Bodie, is neuerthelesse by his Sprite, and Grace Inuisibly Present in his Sacramentes. Whiche answeare, notwithstandinge it might serue generally to al these authorities here brought in, yet I haue thought it not amisse, to consider them al seuerally, as they come.

M. Hardinge. The .3. Diuision.

S. Chrysostome prayeth with the very same woordes also in his Liturgie, or Masse. VVhere we reade further, that the Prieste, and the Deacon doo adore, and woorship,Et populus [...] mil [...]ter omnis cum pietate adorant. saieinge three times secretely, God be merciful to me a sinner, and that the people doo al likewise deuoutely adore. Now sithe he wil adoration to be made, he acknowlegeth Christe present, whome he graunteth to be also at the same time in Heauen.

The B. of Sarisburie.

It is likely, saithe M. Hardinge, that Christe is Fleashely Present in the Sacrament, for that the Priest, and the people adoureth him. This gheasse hath very sclender holde. For woulde he, that the people should neuer woorship Christe, but onely when they haue him present before their face? Certainely, S. Hierome writeth thus of a Gentelwoman named Melania, Ad Christi pedes prouoluta est: Hierony. ad Paulam de obitu Blesillae. Chrysostom. in Marcum Ho. 1 [...]. She fel downe, and woorshipped at Christes feete: notwithstandinge she had not Christ there bodily present. Likewise Chrysostome teacheth vs, to woorship Christe in the Sacrament of Baptisme: For thus he saithe vnto the people, Et vos, qui accepturi estis Baptisma, Tenete pedes Saluatoris: Lauate lachrymis: C [...]ne [...]ergite. You, that wil receiue Baptisme, holde the feete of our Saueour: washe them with your teares: wipe them with your heare. Yet wil not M. Hardinge therefore say, that Christe is Bodily, and Carnally present in the water of Baptisme. Thus the Faithful then were taught to woorship Christe, although they had him not Corporally in Real Presence. The Idolaters woorshipped the Sunne, and the Moone: yet they pulled them not downe from Heauen, to receiue their woorship. Therefore M. Hardinges argument of Adoration can stande him but in little stéede. For we are taught to woorship Christe sittinge in Heauen: not lieinge Bodily Present before our eies.

M. Hardinge. The .4. Diuision.

VVhiche he vttereth more plainely in these woordes,Chrysost. de S [...] cerdotio. li. [...]. O Miraculum, O Dei Benignitatem, &c. O Miracle, O the goodnes of God, who sitteth aboue with the Father, at that very instante of time, is handled with the handes of al, and geueth him selfe to those, that wil receiue, and imbrace him. And that is doone by no craftie sleightnesse, but openly in the sighte of al that stande aboute. Howe saist thou, seeme these thinges no better to thee, then to be contemned, and despised? By which woords of S. Chrysostome we may see, that Christes being in Heauen, maketh no proufe, that he is not in Earthe, sithe bothe these verities may wel stande togeather.

The B. of Sarisburie.

This argument woulde serue wel, if there were none other Miracle, but Carnal Presence. But if M. Hardinge had conferred with the Olde Catholique Fathers, he should haue founde Miracles in the Sacrament of Baptisme, no lesse, then in this Sacrament of Christes Bodie.Leo Epist. 13. Leo saithe, Deus Mirabile nobis Sacramentum Regenerationis indulsit. God hath graunted vs the Marueilous Sacrament of Regeneration. So saithe Eusebius Emissenus:Homil▪ Sexta Feriae De Baptismo. Veniant nunc, qui futurae Resurrectionis gloriam [...]itiunt [...]iam nunc de Remissione peccatorum digno Miracul [...] reficiant Fidē suam.[Page]Homo in fonte tingitur, &c. Let them drawe neare, that thirst after the Glorie of the Resurrection that is to come: euen nowe let them refreashe theire Faith w [...]th that worthy MiracleMiracle.of Remission of sinne. A man is washte in the fonte, &c. In like sorte writeth Chrysostome touchinge the same.Chrysost. in Iohan. homi. 24. Nullo pacto de intellectuali per Baptismum Regeneratione, & Admirabili partu rationem reddemus. Nam & Angeli, qui adfuerunt, tā in enarrabilis operis modum minimè possunt enarrare. Adfuerunt tantùm, & viderunt: nihil autem operati sunt: Sed Pater tantùm, & Filius, & Spiritus Sanctus. We are neuer hable to yeelde a reason of the Spiritual Regeneration, and Miraculous Birthe, that we haue by Baptisme. The very Angelles, that were present, are not hable to vtter the manner of that vnspeakeable worke. They were present onely, and sawe: but they wrought nothinge: but onely the Father, the Sonne, and the Holie Ghost. Here we see a Miracle in Baptisme, and suche a Miracle, as the Angelles of God are not hable to vtter it. Yet wil not M. Hardinge saie, that Christes Bodie is therefore Really Present in the Water of Baptisme. So weakely these proufes hange togeather.

But Chrysostomes woordes are very vehement: That Christe is Present at the Holy Ministration: that euery man, both toucheth him with his fingers, and also seeth him with his eyes, and that clearely, and openly, without guile, or erroure. I graunte, these woordes be very vehement, and muche excede the common sense. But here woulde I learne of M. Hardinge, whether he wil take these woordes plainely, and simply, as they lie, or els wil rather qualifie them with a courteous, and gentle Interpretation. If he folowe the rigoure of the woordes, then appeareth there a manifest contradiction: and Chrysostome in vtteringe one sentence, is founde cleane contrary to him selfe. For first, he saith, Christe is there inuisibly, in suche sorte as noman canne see him: And yet immediatly after, with one breath he saith, Euery man seeth him with his eyes plain [...]ly, and without guile, or erroure. Againe, by the rigoure of the same woordes, we must needes graunte, that the people both verily, and in deede seeth Christes very Bodie, and also handleth, and toucheth it with theire fingers:De Consecra. Dis. 2. Ego Berengarius. In Glosa. whiche is not onely a manifest vntrueth, but also a greater Heresie, then euer was defended by Berengarius, as it is confessed by the Doctours of M. Hardinges owne side. In deede, the marueilous effectes that God worketh in the Faithful, in that dreadful time of the holy Communion, wherein the whole Mysterie of our Redemption, that we haue in the Bloude of Christe, is expressed, Chrysostome calleth a Miracle: and therefore the more to sturre the peoples mindes to the consideration of the same, he inflameth his speache with Rhetorical Amplifications, and heate of woordes. He saith, Christe is Crucified before our eyes: his bloude gussheth out of his [...]ide, and streameth, and floweth ouer the holie Table: and the people is therewith made readde, and bloudy. This auancinge, and rauishinge of the minde, he calleth a Miracle: but of any Corporal, or Fleashely Presence, he speaketh nothinge. By suche Figuratiue, and fiery speache, he meante not that we shoulde vnderstande him precisely accordinge to the sounde of his woordes, but sought onely to lifte vp,Calat. 3. and inkendle his hearers mindes. So S. Paule saith to the Galathians:Hieronym. in Psalm. 85. Christ was Crucified before your eyes. So S. Hierome: Our faces are marked in Baptisme with the Bloude of Christe. So saith Tertullian, We are wasshed in the Passion of our Lorde. Tertul. De Baptismo. So S. Gregorie saith: Eundum Agnum Iohannes ostendendo, Esaias praeuidendo, Abe [...] offerendo locutus est: Et quem Iohannes in ostensione, quem Esaias in locutione, hunc Abel Significādo in manibus tenuit. S. Iohn the Baptist spake of the same Lambe by pointinge, Esaias by seeinge, Abel by offeringe. And the Lambe, that Iohn healde in his hande by pointinge, and Esaie by speakinge, the same Lambe Abel healde in his hande by Signifieinge. Gregori. in Iob. lib. 29. cap. 16. These saieinges, and other like are vehement, as is that of Chrysostome: and as M. Harding knoweth, maie not be taken, as they lie, but must be mollified with a gentle Construction.

[Page]

M. Hardinge. The .5. Diuision.

The same Father confesseth the Bodie of Christe to be in diuerse places likewise in his Homilies Ad populum Antiochenum, most plainely alludinge to Elias.Hom. 2. Elias, saithe he, Melotem quidē Discipulo reliquit, Filius autem Dei ascendens suam nobis Carnem dimisit. Sed Elias quidem exutus: Christus autem & nobis reliquit, & ipsam habens ascendit. Elias (when he was caried vp in the firie Chariot) leafte to his Disciple Eliseus his mantel of Sheepes skinnes: but the Sonne of God,Chrysostomes vvordes not iustely, and fully reported. when he ascended, leafte to vs his Fleashe. But Elias did put of his Mantel: and Christe bothe leafte his Fleashe to vs, and also Ascended hauinge it with him. Nothinge can be spoken more plainely, whereby to shewe, that we haue the same fleashe here in Earthe, that was receiued into Heauen, whiche Christe hath not put of, to geue it to vs. By whiche doctrine of S. Chrysostome, (148)The .148. vntruth. Fo [...] the very order of the Comparison plainely concludeth the con [...]ary. we are taught to beleeue, that Christes Fleashe, or his Bodie, is bothe in Heauen, and also in the Earthe, in how many places so euer this Blessed Sacrament is rightly Celebrated.

The B. of Sarisburie.

This place wel considered, bothe openeth it selfe, and also geueth light vnto other like. Chrysostome sheweth, in what sorte Christe hath bothe taken vp his Fleash into Heauē, & also leafte the same here emongst the Faithful in the Earth: and to that ende compareth Elias, and Christe togeather.4. Reg. 2. The storie is knowen, that when Elias was taken vp in a fiery Chariot, he let downe his Coate vnto Elizaeus, that stoode beneath: who tooke it vp, and by the power of the same, diuided the water of Iordane. Upon occasion hereof, Chrysostome saithe, Tanquam maximam haereditatem Elizaeus melotem suscepit. Chrysost. ad populum Antiochen. homi. 2. Etenim verè maxima fuit haereditas omni auro pretiosio [...]. Et erat postea duplex Elias: Et erat sursum Elias, & deorsum Elias. Elizaeus receiued the coate made of Sheepe skinnes, as a greate inheritance. And doubtelesse it was an inheritance more Pretious then any Golde. After that time, Elias was double. For there was Elias abooue, and Elias beneath. Abooue was the very true Elias in the Natural Substance, and Presence of his Bodie: Beneathe was nothinge elles, but Elias coate: whiche coate notwithstandinge, bicause of the powers, that were wrought with it, he calleth Elias. Thus Chrysostome compareth Elias with Christe, and Elias coate with the Sacrament: And thus he saith, Christe is aboue, and Christe is beneathe: as he saithe, Elias is aboue, and Elias is beneathe. For as Elias coate was called Elias, euen so the Sacrament of Christes Bodie, is called Christes Bodie. Whiche saieinge agréeth wel with these woordes of S. Augustine: Sacramentum Corporis Christi secundum quendam modū Corpus Christi est. The Sacrament of Christes Bodie, after a certaine manner, is the Bodie of Christe: Augustin. Epist. 23. ad Bonifacium. not Substantially, or Really, or in déede, but as Elias coate is Elias.

Hereof M. Hardinge might wel haue formed this argument:

Elias beinge aboue, was not verily, and in déede, present beneath in his Coate.

Therefore by Chrysostomes Comparison, Christes Bodie is not in deede Really, and Fleashely present in the Sacrament.

M. Hardinge. The .6. Diuision.

(149)The .149. Vntrueth, ioyned vvith a sclā der. And where as many, measuringe Al thinges by the common order, and Lawes of Nature, beleeue nothinge can be done aboue Nature, and therefore thinke, that the Bodie of Christe, for as muche as it is of Nature finite, cannot by power of God be in many places at once: of whiche opinion M. Iuel seemeth to be him selfe: it shal not be biside the purpose, though the places alreadie alleged prooue the contrary, to recite the testimonies of an Olde Doctour, or two, wherein they confesse moste plainely, that whiche by this Article is most vntruely denied.

The B. of Sarisburie.

M. Hardinge hoapeth to winne the Uictorie by vntru [...] reportes. For, with [Page] what Trueth, or Modestie can he say, That we measure al thinges by the Lawes of Nature, and beléeue nothinge aboue the iudgement of our senses? He knoweth wel,Cyprian. De Coena Domini. Cibus mentis non ventris. Our Doctrine is, accordinge to the Doctrine of S. Cyprian, S. Augustine, and other Olde Fathers, that Christes Bodie is meate for our mindes, and not for our Bellies: and that the same cannot be eaten with our Mouthe, or Teethe, or by any other Natural, or Material meanes, but onely Spiritually by Faithe, whiche is the mouthe of the Inner Man. He knoweth, we teache the people,Chrysost. 1. Corinth. homi. 24. to lifte vp their hartes, and, as S. Chrysostome saithe, To become Eagles in this life, and to mounte vp vnto the Gates of Heauen, euen vnto the Heauens of Heauens, and so to drawe neare to Christes Bodie. He knoweth, we say, Christe is Presente by his Godheade, by his Sprite, and by his Grace, and worketh Miraculousely in the Sacrament of his Bodie, as he doothe in the Sacrament of Baptisme. Al this it pleaseth M. Hardinge to cal the Lawe of Nature, and the iudgement of our senses. Uerily we yeelde no more vnto Nature, then it is méete we shoulde. Neither doo we abbridge Goddes Omnipotent power. But al vaine fantasies of mannes head may not be measured by the power of God. This argument ye Heretique Praxeas vsed against Tertullian. For thus he saide, God is Omnipotente, and can doo it: Therefore we must beléeue, that he doeth it. But Tertullian answeareth him, Si tam abruptè in praesumptionibus nostris hac sententia vtamur, Tertullian. aduersus Praxeā. quiduis de Deo confingere poterimus: quasi fecerit, quia facere potuerit. Non autem, quia omnia [...] potest facere, ideo credendum est illum fecisse: Sed an fecerit, requirendum. If we vse this saieynge so rashely in our presumptions, we maye imagine of God what we liste: as though, bicause God can doo it, that therefore in deede he hath doone it. But we maye not beleue, that God hath donne euery thinge, bicause he is hable to doo it: but rather we muste searche out, whether he haue donne it, or no: Thus M. Hardinges Newe Catholike Faith is called of Tertullian a vaine Presumption.

M. Hardinge. The .7. Diuision.

S. Ambrose hath these woordes.In Psalm. 9 [...]. Etsi Christus nunc non videtur offerre, S. Ambrose speaketh onely of the Spiritual sight, and fru [...]iō of the minde, and requireth no manner Grosse, or Corporal Presence. tamen ipse offertur in terris, quando Christi Corpus offertur. Im [...] ipse offerre manifestatur in nobis, cuius sermo sanctificat Sacrificium, quod offertur. If Christe nowe be not seene to offer, yet he is offered in earthe, when the Bodie of Christe is offered. Yea it is manifest, that himselfe offereth in vs, whose woorde Sanctifieth and Consecrateth the Sacrifice, that is offered. Nowe if Christes Bodie be offered in earthe, as this Father affirmeth, and that of Christe him selfe, in respecte that the Sacrifice, whiche is offered, is by his woorde Consecrated: then it foloweth, Christes Bodie to be in so many places, as it is offered in. VVhere by the waye, this maye be noted, that the Sacrifice of the Churche, (150)The .150. vntrueth. For S. Augustine calleth it the Sacrifice of Praise, and Thankes geuinge. is not thankes geuinge (as our newe Maisters doo teache) but the Bodie of Christe it selfe, whiche of the Fathers is called an vnbloudie,Sacrificium in [...]ruētum, & viuificum. and quickeninge, or lifegeuinge Sacrifice.

The B. of Sarisburie.

In al these woordes, there is no mention of Carnal Presence: & therfore M. Hardinges purpose is hereby but weakely furthered. But (good Christian Reader) to put thée out of al doubte of S. Ambroses iudgement in this behalf, I beséech thée, to consider these woordes, yt he writeth vpon the Gospel of S. Luke. Quae sursum sunt, sapite: Coloss. 3. Ambrosi. in Lu [...]am li. 10. ca. 24. non quae supra Terram. Ergo nō supra Terram, nec in Terra, nec secundum Carnē te quaerere debemus, si volumus inuenire. Se [...]ke the thinges, that be aboue: not the thinges that be vpon Earth. Therefore we must seeke thee neither vpon the Earthe, nor in the Earth, nor accordinge to the Fleashe, if wee liste to finde thee. This is S. Ambroses vndoubted, and moste certaine iudgement: from whiche we may not be remoued, by any amplification, or shew of woordes. If M. Harding wil néedes force, & presse the bare letter, as I saide before of S. Chrysostome, he wil make S. Ambrose in one sentence plaine contrary to him selfe. For first he saith, Vidimus Principē Sacerdotū, &c. We haue seene (Christe) the Prince of Priestes comming vnto vs: we haue seene him, and hearde [Page]him offeringe vp for vs his Bloud. He addeth immediatly, Etsi nunc Christus non videtur offerre, &c. Although Christe be not seene to offer, yet is he offered in the Earth. If wée folow the very force, and sounde of the woordes, this Contradiction of séeing, and not seeinge can not be salued. Wherfore, to auoyde this inconuenience, wée must say, that S. Ambrose speaketh of the Spiritual eies of our Faith, with whiche eyes wée sée Christe in déede offeringe vp him selfe vpon the Crosse. And thus,De ijs qui initiantur Mysterijs ca. 3. as S. Ambrose saith, Magis videtur, quod non videtur: The thinge is the better seene, that is not seene. It is best seene with our Faithe, that is least séene with our Bodie. For our Faith is sharper, then our eie. And in like sense S. Augustine saithe,Augustin. Sermon. 119. De tempore. Non vides, quomodo rubeat pars Christi? Interroga oculos Fidei. Si Crucem vides, attende & cruorem. Si vides quod pendet, attende, quod fudit. Seest thou not, how Christes portion is readde with Bloud? Aske the eyes of thy Faithe. If thou see the Crosse, beholde also the Bloud. If thou see, that hangeth, beholde also that it sheadde. Of these eies, and of this sight S. Ambrose speaketh: vnto whiche is required, neither circumstance of place, nor any manner Corporal, or Fleashly presence.Ambro. De Virginib. li. 2. In this sense S. Ambrose writeth vnto certaine Holy Uirgines. Vestras mentes confidenter altaria dixerim, in quibus quotidi [...] pro Redemptione Corporis, Christus offertur. I may boldely cal your mindes Aultars: for that in them Christe is daily offered for the Redemption of the Bodie.

Hereof M. Hardinge reasoneth thus: Christe is offered in the Earth,
Ergo, Christes Bodie is at one time in many places.

If this argument were good, then woulde this argument likewise be good:

The Lambe, that is,Apocalyp. ca. [...] Christe, was offered from the beginning of the worlde,

Ergo, Christes Bodie was Really in sundrie places, before it was borne in the worlde.

M. Hardinge might better haue reasoned thus, & haue concluded the contrary:
Christe is not now Really, and Fleashely offered in the Earthe:
Ergo, Christes Bodie is not Really, and Fleashely present in many places.

But M. Hardinge saith, The Sacrifice of the Churche is not Thankes geuinge: as our new Maisters teache vs. Certainely our Sacrifice is the very Bodie of Christe,Hebrae. 6. 7. 10. and that for euer, according to the order of Melchisedech,Roman. 8. euermore standinge in Gods presence, and euermore obteininge pardon for vs: not offred vp by vs, but offering vs vp vnto God the Father. For the same, it is our parte to offer vnto God our Sacrifice of Praise, & Thankes geuing. And this is the Doctrine, not onely of them, whom it liketh M. Hardinge to cal new Maisters, but also of the Oldest, and most Catholike Doctours of the Churche. And to allege one in steede of many,Augustin. ad Petrum Diaco [...]. ca. 19. S. Augustine hereof writeth thus: In illis Carnalibus victimis, Figuratio fuit Carnis, quam Christus fuerat oblaturus. In isto autem Sacrificio est gratiarum actio, & Commemoratio Carnis, quam pro nobis ob [...]lit. In those Fleashely Sacrifices (of the Iewes) there was a Figure of the Fleashe, that Christe afterwarde woulde offer: but in this Sacrifice of the Churche, there is Thankes geuing, and a Remembrance of that Fleashe, whiche Christe hath already offered for vs. If M. Hardinge wil happily refuse S. Augustine, as mistrusted for one of these new Maisters, yet he may not wel refuse his owne Masse Booke. There he himselfe euen at his Masse is taught to say, Qui tibi offerimus hoc Sacrificium Laudis. VVee, that doo offer vp vnto thee, this Sacrifice of Praise. Wherefore, onlesse M. Harding wil leaue his Masse, he him selfe must néedes passe in the number of these New Maisters.

But to conclude, who can better expounde S. Ambroses meaninge, then S. Augustine, that was sometime his Scholar? He sheweth vs, by how many waies we may haue Christe present emonge vs. His woordes be these:Augustin. in Iohan. Tract. 50. Habes Christum & in praesenti, & in futuro. In praesenti per Fidem: in praesenti per Signum: in Praesenti per Baptismatis Sacramentū: in praesenti per Altaris Cibum & Potum. Thou hast Christe bothe in the time Present, and also in the time to come. In the time Present thou hast Christ [Page]by Faithe: in the time present by his Token: in the time present by the Sacramēt of Baptisme▪ in the time present by the Meate, and Drinke of the Aultar. Origen. in Diuersos. Homi. 1. The like hereof is written also by Origen, and that in like order, and forme of woordes: Sauinge that he addeth, By the Preachinge of the Apostles: and in stéede of, Signum, hath these woordes, Per gloriosum Crucis Signaculum. Origen. in Matthae. tract. 33. Uerily the same Origen saithe, Si virtus Iesu vnà sit cùm eis, qui congregantur in nomine eius, nō peregrinatur à suis, sed semper praestò est eis. If the power of Iesus be togeather with them, that be assembled in his Name, he is not away from his owne, but is stil present with them. And againe he saithe, Nihil est contrarium, Origen. eodem tracta. ipsum Iesum secundum quendam intellectum esse vbique: secundum alium intellectum peregr [...]nari. It is no inconuenience, nor contrarietie, that Christe in one sense, be euerywhere: and in an other sense, be a stranger, and absent from vs. Thus many waies, saith S. Augustine, & Origen, we haue Christ present emongst vs: And euen thus saithe S. Ambrose, Christe is offered in the Earth. Whereupon we may conclude thus: We haue Christe in Faithe, in the Signe, and in the Sacrament of Baptisme without Real, or Fleashely Presence: Therefore, we haue him likewise without any suche Real Presence in the Sacrament of his Bodie.

M. Hardinge. The .8. Diuision.

VVe finde in Chrysostome a moste manifest place for the beinge of Christes Bodie in many places at once, so as, though he be offered in many places, yet is he but one Christe, not many Christes. His woordes be these.In Epis. ad Heb. [...]omi. 17. Vnum est hoc Sacrificium: alioquin hac ratione, quoniam multis in locis offertur, multi Christi sunt? Nequaquam: sed vnus vbique est Christus, Chrysostome expoundeth him selfe. He calleth it a Cōmemoratiō, a Figure, a Remembrance: vvhereunto is required no Corporal Presēce. Bernarde liued after Christ. Anno. [...] & h [...]c plenus existens, & illic plenus. Vnum Corpus. Sicut enim qui vbique offertur, vnum Corpus est, & non multa corpora: ita etiam & vnum Sacrificium. This Sacrifice is one: elles by this reason, sithe it is offered in many places, be there many Christes? Not so, but there is but one Christe euerywhere, beinge bothe here fully, and there fully also, one Bodie. For as he, that is offered euerywhere, is but one Bodie, and not many Bodies, so likewise it is but one Sacrifice. By this place of Chrysostome we see, what hath beene the Faithe of the Olde Fathers touchinge this Article: euen the same, whiche the Catholike Churche professeth at these daies, that one Christe is offered in many places, so as he be fully, and perfitely here, and fully, and perfitely there. And thus we perceiue, what force their argumentes haue in the iudgement of the learned Fathers, by whiche they take away from Christe power to make his Bodie present in many places at once. S. Bernarde vttereth the Faith of the Churche in his time agreeable with this, in these woordes:Sermo. in Coena Domini. Sed vnde hoc nobis pijssime Domine, vt nos vermiculi reptantes &c. From whence cometh this, most louinge Lorde, that we seely wormes creapinge on the face of the earthe, yea we that are but duste and ashes, be admitted to haue thee present in our hādes, and before our eies, which al, and whole sittest at the right hande of thy Father, whiche also art present to al in one moment of time, from the East, to the VVeast: from the Northe, to the Southe: one in many, the same in diuerse places: from whence (I say) commeth this? Soothely, not of our dutie, or deserte, but of thy good wil, and of the good pleasure of thy Sweetnes. for thou hast prepared in thy sweetenes for the poore one, O God. In the same Sermon exhortinge the Churche to reioyce of the presence of Christe, he saithe, In terra Sponsum habes in Sacramento, in coelis habitura es sine velamento: & hîc, & ibi veritas: sed hîc palliata, ibi manifestata. In the earth thou hast thy spouse in the Sacrament, in Heauen thou shalt haue him without vaile, or coueringe: bothe here, and there, is the Trueth (of his Presence) but here couered, there opened.

The B. of Sarisburie.

This place is vttered by S. Ambrose, Primasius, Remigius, Haimo, Sedulius in like manner, and forme of woordes, & hath béene often alleged, & often answeared. If it had pleased M. Harding to suffer S. Chrysostome to tel out his owne tale, the place had béene plaine of it selfe.Chrysostom. in epist. ad Hebrae. [...]omil. 17.For thus he saithe: Offerimus quidem, sed Recordationem facientes Mortis eius. Hoc Sacrificium Exemplar illius est. Hoc, quod nos facimus, in Commemorationem fit eius, quod factum est. Christus enim ait, Hoc facite[Page]in meam commemorationem: Id ipsum semper offerimus: magis autem Sacrificij recordationem operamur. Christe vvhole here, and vvhole there. We offer in deede: but we doo it in Remembrance of his Death. This sacrifice is an Examplar, or Figure of that Sacrifice. The thinge, that we doo, is donne in Remembrance of that thinge, that was donne before. For Christe saieth, Doo this in my Remembrance. We offer vp the same thinge: Naye, rather we woorke the Remembrance of a Sacrifice. By thus many sundrie waies, Chrysostome opened his owne meaninge. Yet al this M. Hardinge thought best to dissemble closely, and to passe it in silence. Certainely, the Commemoration, or Figure, or Remembrance of Christes Death, maketh smal proufe for Corporal, or Fleashly Presence. True it is, that whole Christe is fully at euery Communion, as Chrysostome saithe: not, that he is there in Fleashely, or Bodily Presence, For so S. Chrysostome saithe not: but for that by his Grace, & holy Sprite, he woorketh wholy, and effectually in the hartes of the Faithful. S. Augustine, and other learned Fathers, haue vsed the like manner of speache, and in the same seeme fully to expresse Chrysostomes minde. S. Augustine writeth thus, Veritas vna est, qua illustrantur animae Sanctae:Augustin. in Psalm. 11.Sed quoniam multae sunt animae, in ipsis multae Veritates dici possunt, Sicut ab vna facie multae in speculis imagines apparent. There is but one Trueth, wherewith the Blissed Soules are lightened. But, for as muche as, the Soules be many, it may be saide, that in the same are many Truethes: as sundrie Images appeare in sundrie glasses, notwithstandinge the face be one. Againe, S. Augustine saith, Sapientia Dei, verbum Dei, Dominus Iesus Christus vbi (que) praesens est:August. in Iohan. tracta. 35.quia vbique est Veritas, vbique est Sapientia. Intelligit quis in Oriente Iustitiam: intelligit quis in Occidente Iustitiam. Nunquid alia est Iustitia, quam ille intelligit, alia, quam iste? The Wisedome of God, the Woorde of God, our Lorde Iesus Christe is euerywhere Present: for the Trueth is euerywhere, and Wisedome is euerywhere. One Man vnderstandeth Righteousenes in the East: an other vnderstandeth Righteousnes in the Weast. And dooth the one of them vnderstande one Righteousnes, and the other, an other? So likewise, and somewhat neare to the manner of Chrysostomes speache, Origen speaketh, Et hodiè in hac Congregatione Dominus loquitur:Origen. in Lucam homi. 32.& non solùm in hac, sed etiam in alio Coetu, & in toto orbe docet Iesus, quaerens organa, per quae doceat. And euen this day, in this Congregation the Lorde speaketh: and not onely in this, but also in an other companie, and in the whole worlde Iesus teacheth, seekinge instrumentes, by whiche he may teache. In this sorte is Christe Present at the holy Ministration, bicause his Truthe, his Wisedome, his Righteousnes, his Woorde is there Present, as the face is Present in the Glasse: not by any Bodily, or Fleashely Presence. In this manner S. Ambrose writeth: Coelum aspice: Iesus illic est. Terram intuere:Ambros. in Lucam li. 2 ca. 1.Iesus adest. Si Ascenderis in Coelum, Iesus illic est: si descenderis ad Infernum, adest. Hodie, cum loquor, mecum est: intra hunc punctum, intra hoc momentum. Et, si in Armenia nunc loquatur Christianus, Iesus adest. Nemo enim dicit Dominum Iesum, nisi in Spiritu Sancto. Looke vp into the Heauen: there is Iesus. Beholde the Earth: Iesus is there. If thou Mounte vp into Heauen, there is Iesus: If thou goe downe into Hel, Iesus is present. Euen now, while I speake, Iesus is with me: euen at this Houre, euen at this Minute. And, if any Christian man speake now in Armenia, so farre hence, Iesus is with him. For no man saith, The Lorde Iesus, but in the Holy Ghost. And suche kinde of Presence at one time in sundrie places, is auouched by S. Chrysostome, not onely of Christes Bodie, whiche is Immortal, & Glorious, but also of any other godly Mortal Man. For thus he writeth:Chrysost. ad populum Antiochen. homil. 51.Vidistis Chari [...]a [...]is excellentiam, quemadmodum vnum hominem inexpugnabilem reddat, & multiplicet: & quemadmodum vnus in multis locis esse possit: idem & in Perside, & Romae. Nam quod Natura non potest, potest Charitas. Nam eius hoc quidem hîc erit, hoc autem illic. Quin potiùs integer hîc, & integer illic. Itaque▪ si mille habeas amicos, vel duo millia, perpende, quorsum possit potentia peruenire. Vides, quemadmodum Charitas res sit augmentatiua. Hoc enim est mirabile, quod vnum facit mille cuplum. Thou hast seene the excellent workinge of Charitie, howe it fortifieth a man, as it were in a Castel, and multiplieth him, and beinge one Man, maketh him many. Thou hast seene, howe one Man may be in many places: [Page] one man in Persia, and the same man in Rome. For Charitie canne doo,Argum. taken of Christes Humanitic. that nature cannot doo. Of one man, one portion shalbe here, and an other portion there. Naie rather, he shalbe whole here, and whole there. Therefore if one man haue a thousande frendes, or two thousande, consider, howe farre he maie reache by this power. Thou seest, howe that Charitie is a mater of increase. And this is a woonder, It maketh one man to be a thousande folde more, then he is, and as if he were a thousande menne.

The same answeare maie serue also for S. Bernarde: How be it his Authoritie in this case is not great, as liuinge in the v [...]ry time of Corruption, at the least eleuen hundred yeeres after Christe, and so fiue hundred yeeres at the least without the compasse of the first sixe hundred yeeres.

M. Hardinge. The .9. Diuision.

Thus al these Fathers, as likewise the rest, confesse as it were with one mouth, that Christe sitteth at the right hande of his Father, and yet is here present in the Sacrament the same time, that he is in Heauen and in Earth at once, in many and diuerse places, one, and the same is eueriewhere offered, the one true Sacrifice of the Churche. And this article is by them so clearely, and plainely vttered, that (151)The .151. Vntrueth. For these very vvoordes of Ambrose, and Chrysostome are ful of Figures, as shal appeare. Figures, significations, tropes, and Metaphores can finde no appearance nor coloure at al. VVhereby the newe Maisters reasons seeme verie peeuishe: Christe is ascended, Ergo, he is not in the Sacrament. Christe is in heauen sittinge at the right hande of his Father, Ergo, he is not in Earth. Christes Bodie is of nature finite, Ergo, it is conteined in a place circumscriptiuely, Ergo, it is not in many places.

The B. of Sarisburie.

M. Hardinge needeth no greate studie, to answeare our Argumentes. It is sufficient for him to pronounce by Authoritie, These newe Maisters argumentes be al peeuishe. Uerily it appeareth by the whole Substance, and Course of M. Hardinges Booke, that he hath somme good pretie skil in peeuishe Argumentes: otherwise he coulde not haue them, and vse them in suche plentie. But the Olde learned Fathers oftentimes, and commonly vsed suche Argumentes of Christes Humanitie, and yet were they neuer reproued, as peeuishe for the same, but onely by Heretiques. S. Augustine saith, De Con. Dist. 2. Prima. Donec saeculum finiatur, sursum est Dominus: Sed tamen etiam hic nobiscum est Veritas Domini. Corpus enim, in quo Resurrexit, in vno loco esse oportet. Vntil the worlde be ended, the Lorde is aboue: Yet notwithstanding, euen here is the Trueth of the Lorde. For the Bodie, wherein he rose againe, must needes be in one place. S. Cyrillus saith, Cyrill. in Iohan. li. 11. ca. 3. Christus non Poterat in Carne versari cum Apostolis, postquam Ascendisset ad Patrem. Christe coulde not be conuersant with his Apostles in his Fleashe, after that he had Ascended vnto his Father. So S. Augustine writinge against the Heretique Manichee, that seemed muche to fauoure of M. Hardinges erroure, August. contra Faustum Manichaeum▪ li. 20. saith, Christus secundum Praesentiam Corporalem, simul & in Sole, & in Luna, & in Cruce esse non potuit. Christe, accordinge to the presence of his Bodie, coulde not be both in the Sunne, and in the Moone, and vpon the Crosse at one time. Againe he saith, Christus venturus est, illa Angelica voce testante, quemadmodum ire visus est in Coelum,cap. 11.id est, in eadem Carnis Forma, atque Substantia:August. Epist. 57Cui profectò Immortalitatem dedit, Naturam non abstulit. Christ shal come againe, as it is witnessed by the Angel, euen as he was seene to goo into Heauen: that is, in the same shape, and Substance of his fleashe: vnto whiche fleashe, as he hath geuen Immortalitie, so hath he leafte vnto it the same Nature, that it had before. Thus S. Augustine. And further he saith, That who so holdeth, that Christes Bodie is both in Heauen, and in Earth at one time, vtterly dissolueth, and destroieth the Nature of the Bodie of Christe. To be shorte, Augustin. Devnitate Ecclesiae Cap. 10. and not to ouercharge the Reader with allegations, S. Augustine seemeth to geue a special note by waie of prophecie, touchinge this same. For thus he saith, His dictis, mox Ascendit in Coelum: praemunire voluit aures nostras aduersus [Page]eos, quos, procedentibus temporibus, exurrecturos esse praedixerat, & dicturos: Ecce hîc Christus, Ecce illic: quibus, ne crederemus, admonuit. Nec vlla nobis excusatio est, si crediderimus aduersus vocem Pastoris nostri tam claram, tam apertam, tam manifestam, vt nemo vel obtusus, & tardus corde, possit dicere, Non intellexi. These woordes spoken, he Ascended into Heauen. Hereby he gaue our eares a Premunire against them, whiche, he foretolde vs, woulde rise in processe of time, and say:Math. 24. Beholde, here is Christe: beholde, there is Christe.Lucae. 17. Vnto whome he warned vs, we shoulde geue no credite. Neither haue we nowe any manner excuse, if we beleeue them against the voice of our Sheephearde, beinge so cleare, so open, and so plaine, that noman, be he neuer so heauie, or dulle of harte, can iustly say, I vnderstoode him no [...]. Thus the olde Catholique Doctours thought, they might warrant the Argumentes for good, and effectual, that they tooke of Christes Humanitie, and of the Natural Substance of his Bodie. But perhaps, they must al goe for newe Maisters, and their argumentes likewise be condemned for péeuishe.

Let vs therefore consider the argumentes, that M. Harding, and his companie haue founded hereupon. Actor. 1. Thus therefore reason they, Christe is Ascended into Heauen in his Humanitie:Actor. 3. The Heauens must holde his Bodie, as S. Peter saithe, vntil al thinges be [...]stoared:Philippen. 3. S. Paule saithe, Our Conuersation is in Heauen, from whence we looke for our Sauiour Iesus Christe:Iohan. 16. Christe saithe, I leaue the worlde, and goe to my Father: The poore ye shal stil haue emonge yowe, but me ye shal not haue:Matthae. 26. Ergo, say they, Christe is stil here in the worlde in his Corporal, and Fleashely Presence. Christes Bodie is of nature, and substance Finite: Ergo, It is in places Infinite. Christe hath two sortes of Bodies: One onely Local: al the reast of the other sorte not Local. It is in place: yet it occupieth, or filleth no place. It is a very Natural Mans Bodie:Thomas in .3. quae. 76. ar. 30. yet is it neither rounde, nor square, nor thicke, nor broade, nor shorte, nor longe. It hath in it no distance, or difference of partes: as bytweene eye and eye: or eye, and eare: or heade, and foote: but Eye, Eare, Arme, Hande, Heele, Toe, Heade, and Foote are al togeather, and eche is other, and al is one. In tenne thousande seueral places Christes Bodie is ful, and whole: and yet al these are but one Bodie. Thus One is Many, and Many are One: Aboue is Beneath, & Beneath is Aboue: Local, is not Local: and not Local, is Local: and al this without the authoritie, either of Goddes holy Woorde, or of any one Olde Catholique Father. These be M. Hardinges Catholique Conclusions: euen the very same, that were vsed, and auouched by Eutyches, Apollinarius, Manichaeus, and other like Heretiques in olde times: and therfore they may not nowe be counted péeuishe. And that thou maiste the better féele the sauour, & soundenesse of these mens Doctrine, I beseche thée, Gentle Reader, to consider these woordes of Robert Holcot, a great Doctour of y• side. Holcot. in 4▪ Senten. q. 3. Si fuissent mille hostiae in mille locis, eo tēpore, quo Christus pepēdit in Cruce, Christus fuisset Crucifixus in mille locis. If there had beene a thousande hostes, in a thousande places, at that very time, when Christe honge vpon the Crosse, then had Christe benne Crucified in a thousande places. Againe he saith, Pono, quòd tempore illo, &c. I suppose, that at the same time, the soule of Christe, departinge from his Bodie vpon the Crosse, had come vnto, and reasted in one of the said hostes. If so, then had Christes Bodie benne both quicke, and deade at one time. Thus muche D. Holcot. Here hast thou, Good Reader, a taste of M. Hardinges Doctrine: in respecte whereof al other Doctrine must needes be condemned, and cast as peeuishe. Alas, they wander vp and downe in meere vanities, and, as S. Paule saith, They woulde be Doctours of the Lawe, not vnderstandinge,1. Timoth. 1. Augustin. in Iohan. Tracta. 40. neither what they saie, nor what they affirme. Uerily S. Augustine saith, Quando de forma Serui cogitas in Christo, Humanam effigiem cogita, si est in te Fides. When thou thinkest of the forme of a Seruante in Christ, thinke of the forme of a man, if thou haue any Faith in the.

This mater, saith M. Hardinge, is so clearely vttered by these fathers, that Figures, Significations, Tropes, and Metaphores canne haue no place. M. Hardinge woulde not thus haue saide, if he had any regarde vnto his Reader. By the [Page] very order, and tenoure of these Fathers wordes, Christe cometh: and yet cometh not. Christe is not seene: and yet is seene. Christe is touched with handes: yet noman canne touche him. Euery man seeth him without guile, or erroure: yet noman seeth him. Elias is aboue: and at the same time, the same Elias is beneath. Elias Coate is called Elias: Chrysostome, and Ambrose are faine both to correct the rigoure of theire speache, and to vse these woordes, Memorie, Examplar, Commemoration, and Remembrance. And what is there here els but Figures? Yet saith M. Hardinge, Significations, and Figures here can haue no place. It is to great tyrannie, so muche to mocke, and abuse Goddes people.

M. Hardinge. The .10. Diuision.

In makinge of whiche sclender argumentes, they wil not seeme, to acknowlege, whose Bodie it is, euen that, whiche is proper to God, whose power is ouer al, and to whom al thinges obeye.

The B. of Sarisburie.

Yes vndoubtedly, we acknowledge, the Bodie of Christe to be the Bodie of the Sonne of God, and therefore the Bodie of very God. Yet neuerthelesse we know, and M. Hardinge also ought to knowe, that the same Bodie of Christe is a Creature, and therfore no God. And surely, if M. Hardinge had wel considered the Principles of his owne Doctrine, he might soone haue founde out the folie of this reason. For Albertus Magnus his owne Doctoure is ful against him. Thus he writeth,Albertus Magnus in Dionys. Eccl. Hierarch. Corpus Christi non est in pluribus locis ratione Vnionis, sed ratione Consecrationis, quia Consecratur in pluribus locis. The Bodie of Christe is not in many places by meane of the Vnion, it hath with the Godhead, but by meane of the Consecration, bicause it is Consecrate in many places. Thus Albertus wrote of Christes Bodie, contrary to M. Hardinges meaninge, notwithstandinge he was not ignorant, whose Bodie it was.

In deede Eutychianus saith,Eutychiani PP. Epist. 1. Haec fallendi simplices, atque ignorantes Haereticis occasio est, &c. This occasion Heretiques haue, to beguile the simple, and the ignorant: that the thinges, that are spoken of Christe accordinge to his Manheade, they imagin the same to be spoken accordinge to the infirmitie of the Diuine Nature: and bicause Christe beinge one Persone, speaketh al thinges of him self, they saie, he spake al thinges of his Godheade. Thus Eutychianus saith, M. Hardinges reason serued wel Heretiques in olde times, therewith to beguile the people then, as he doeth nowe. So the olde Heretiques, Saturninus,Athanasius De Incarnatione Christi. Manichaeus, and Marcion denied the Ueritie of Christes Fleashe, bicause it is ioined, and vnited to the Godheade. So Athanasius, and Epiphanius saie, that the Heretique Apollinarius helde, and taught the people, that Christes Bodie was of one Substance with the Deitie.

In consideration of the same Union,Epiphanius De Ebionaeis. [...]. the Emperoure Iustinian was leadde into the Heresie of certaine, that were called [...], & helde, that Christes Bodie was euermore Glorious, and without corruption. So likewise was Eutyches deceiued: likewise the Godly learned Father S. Hilarie, as it is saide before. Al these Heresies, and errours sprange onely of M. Hardinges reason, for that the Authours, and mainteiners thereof,Euagr li. 4. c. 39. yelding reuerence vnto Christes Bodie, as dewtie required,Nicephor. li. 17. ca 29. ouermuche considered, whose Bodie it was.

It is in deede, as I saide before, the Bodie of God. But S. Augustine saith, Non,Hilari. li. 10.quod in Deo est, est vbique, vt Deus. What so euer is in God, is not therefore euery where, as God is.De Trinita. August. Epis. 57. [...]d Dardanum. Epiphan. li. 3. And againe, Cauendum est, ne ita Diuinitatem astruamus Hominis, vt veritatem Corporis auferamus. We must beware, that we doo not so defende the Godheade of the Man, that we destroie the trueth of his Bodie. And therefore Epiphanius expressinge the state of Christes Immortal Bodie,In breui declaratione de Fide Catholica.as it is nowe in heauen, writeth thus: Sedet ad Dextram Patris, &c. He sitteth at his Fathers Right hande in Glorie, not puttinge awaie his Bodie, but ioininge the same in Spiritual condition in the perfection of one Godheade: [Page] euen as our bodies, [...] &c. that nowe are sowen accordinge to the Fleashe, shalbe raised againe accordinge to the Spirite. So saith the Godly Martyr Uigilius, Caro Christi, quando in terra fuit, non erat in Caelo: & nun [...], quia est in Coelo, non est vtique in terris. The Fleashe of Christe, when it was in the Earthe,Vigilius contr [...] Eutychem. li. 1. Qui [...] est in Coelo. was not in Heauen: and nowe bicause it is in Heauen, is not verily in the Earthe. This holy Father assuereth it, and auoucheth it for true, and saith, Verily it is not in the Earthe: And his reason is onely this, Bicause it is in Heauen. And he concludeth thus at the last: Haec est Fides, & Professio Catholica, quam Apostoli tradiderunt,The Catholiqu [...] Faith.Martyres roborauerunt, & Fideles hucusque custodiunt. This is the Catholique Profession, and Faith, which the Apostles haue deliuered, the Martyres haue confirmed, and the Faith [...]ul hitherto doo continewe. Thus the Olde Catholique Fathers in olde times beleeued, and wrote of Christes Bodie: and yet they had not forgotten, whose Bodie it was.

M. Hardinge. The .II. Diuision.

But because M. Iuel, and they of that secte, seeme to sette litle by these Fathers, though very Auncient, S. Bernarde excepted, and of the Churche holden for Sainctes, I wil bringe foorthe the Authoritie of Martin Bucer, a late Doctour of their syde, though not Canonizate for a Sainte as yet▪ for that I knowe. This newe Father, whom they esteeme so muche, and was the Reader of Diuinitie in Cambridge in kinge Edwardes time, very vehemently, and for so muche truely, affirmeth the true Real presence of Christes Bodie in the Sacramente. For he saith, Christe saide not, This is my spirite, This is my Vertue: But this is my Bodie. VVherefore we must beleeue (saith he) Christes Bodie to be there, euen the same that did hange vpon the Crosse, our Lorde himselfe. VVhiche in some parte to declare,This Similitude of the Sonne clearely openeth the vvhole mater. For the Substance, or Bodie of the Sonne is Really present onely in one place. he vseth the similitude of the sunne for his purpose, cōtrary to M. Iuelles Negatiue, to proue Christes Bodie present, and that Really, and Substantially, in what places so euer the Sacramente is rightly Ministred.In Commēt [...]. i [...]. 16. cap. Matthaei. His woordes be these. Vt sol verè vno in loco Coeli visibilis circumscriptus est, radijs tamen suis praesens Verè & Substantialiter exhibetur vbilibet Orbis: Ita Dominus, etiam si circumscribatur vno loco Coeli arcani, & Diuini, id est, Gloriae Patris, Verbo tamen suo, & Sacris Symbolis, verè, & totus ipse Deus, & homo praesens exhibetur in Sacra Coena, eó (que) substantialiter, quam praesentiam non minus certò agnoscit mens credens Verbis his Domini, & Symbolis, quàm oculi vident, & habent Solem praesentem demonstratum, & exhibitum sua corporali luce. Res ista arcana est, & Noui Testamenti, res Fidei: non sunt igitur huc admittendae cogitationes de praesentatione Corporis, quae constat ratione huius vitae▪ etiam pa [...]ibilis, & fluxae. Verbo Domini simpliciter inhaerendum est, & debet Fides sensuum defectui praebere supplemētum. VVhiche maie thus be Englisshed. As the Sunne is truely placed determinately in one place of the visible heauen, and yet is exhibited truely, and substantially by his beames euerywhere abroade in the worlde: So our Lorde, although he be conteined in one place of the Secrete and Diuine Heauen, that is to witte, the Glorie of his Father, yet for al that, by his VVoorde, and holy Tokens, he is exhibited present in his holie Supper truely, and him self whole, God, and Man, and therefore Substantially, or in Substance. VVhiche presence the minde geuinge credite to these our Lordes wordes and tokens, doth no lesse certainely acknowledge, then our eyes see, and haue the Sunne present shewed and exhibited with his Corporal light. This is a secrete mater, and of the Newe Testament [...]a mater of Faith: therfore herein thoughtes be not to be admitted of suche a presentation of the Bodie, as consisteth in the maner of this life passible, and transitorie. VVe must simply clea [...]e to the worde of our Lorde, and where our senses faile, there must Faith helpe to supplie. Thus we see, howe Bucer in sundrie other pointes of Faith both deceiued, and also a deceiuour, confirmeth the trueth of this article pithily, and plainely. Suche is the force of trueth, that oftentimes it is confessed by the verie enemies of trueth.

Fight not with the Churche M. Iuel, but fight with the enemie of the Churche. Fight with him, Whome you haue folowed in departinge from the Churche, who neuerthelesse by force of trueth, is driuen against you to confesse the trueth in those most plaine wordes, Verè & rotus ipse Deus & homo praesens exhibetur in Sacra Coena, [...]ó (que) Substantialiter. In this holie Supper him self▪God, and man is exhibited present truely, and whole, and therefore Substantially.

[Page]

The B. of Sarisburie.

Goddes name be praised: neither doo wée refuse the iudgement of the Ancient Fathers in these cases: neither hath M. Hardinge, for ought, that may yet appeare, any iust cause, thus to vaunte him self of the same. Here he allegeth the Authoritie of D. Bucer:In Concil. Chalcedon. Actio. 1. euen as the Heretique Eutyches sometime, to mainteine his Heresie alleged S. Cyprian: or as the Nestorian Heretiques alleged the Authoritie of the Nicene Councel.Concil. tom [...]. 1. in Apologetico Cyrilli. For, notwithstanding D. Bucer, to auoide contention, as a man desirous of peace, was contente to yeelde vnto certaine indifferent termes, as Osius that learned Father sometime did in the Councel of Ariminunt to ye Arians, yet was his resolution herein euermore throughly,In praefatione Cōcil. Sardicen. Hilarius. and fully knowen. And the verie similitude, or example, that he vseth of the Sonne, putteth the mater out of al question. For like as the Bodie, or Compasse of the Sonne beinge in one certaine place of the Heauens reacheth out his beames,The Sunne. and geueth influence into the worlde: euen so Christ the Sonne of Iustice, beinge in Heauen in one place at the Right hande of God, likewise reacheth out his beames, and geueth his influence into the Faithful, and so feedeth them, not by bare Imagination, or Fantasie: but Truely, Substantially, and in deede. And as the Sonne is more comfortable, and more refreasheth the worlde, being absent, by his beames, then if his very Natural Substance, and compasse laie here vpon the Earth: euen so the Bodie of Christe beinge in the Glorie of his Father, in the very Substance, and Nature of our Fleashe, and there euermore intreatinge Mercie for our sinnes, is muche more comfortable vnto vs, & more quickeneth both our Bodies, and Soules by his heauenly, and Spiritual influence, then if it were here present Fleashely before our eies. And as the Sunne not comminge downe from heauen, nor leauing his place, is neuerthelesse present with vs in our houses, in our faces, in our handes, and in our boosomes: euen so Christe beinge in heauen, not comminge downe, nor leauinge his roume there, yet neuerthelesse is present with vs in our Congregations: in our Hartes: in our Praiers: in the Mysterie of Baptisme: and in the Sacrament of his Bodie,Ambros. in Lucam. li. 10. ca. 24. and Bloud. Therefore S. Ambrose saith: Marie, quia quaerebat in terra, tang [...]re non potuit: Stephanus te [...]igi [...], quia quaerebat in Coelo. Marie coulde not touche Christe, bicause she sought him vpon the Earth: But Steuen touched him, bicause he sought him in Heauen. Ibidem. And againe he saith, Non enim corporali tactu, sed Fide tangimus. For we touche not Christe by any bodily meane, but by our Faith: Ambros. Sermo. 58. De Maria Magdal. And therefore againe he saith, Step [...]anus intra Coelos Dominum cernit absentem. Steuen seeth Christe being absent, within the Heauens. So saith Origen, Per Euangelistarum, & Apostolorum praedicationem: per sui sancti Corporis, Origen. in diuer sos Euangelij locos, hom. 1. & Sanguinis Sacramentum: per Gloriosum Crucis signaculū nobiscum Deus. God is with vs by the preachinge of the Euangelistes, and Apostles: by the Sacramēt of his Bodie, and Bloude: and by the Glorious Signe of his Crosse. So S. Augustine, O stulta infidelitas persequentis: Si quaeris exilium, Augustin. de Natalt B. Cypriani Serm. 12. quo Christianus iubeatur ire, priùs si potes inueni, quo Christus cogatur exire. O the fonde infidelitie of this persecutour. If thou seeke a place of bannishement, whither thou maist cōmaunde a Christian man to goe, first, if thou canne, finde a place, from whence thou maist commaunde a Christ to departe. And againe, thus he writeth vnto the Godly widowe Italica.Augusti. Epist. 6. Non debes [...]e desolatam arbitrari, cum in interiore homine habeas Christum praesentem per fidem in corde tuo. Thou maist not thinke the [...]elf to be desolate, while thou hast Christe present in thy harte, in the Inner Man by Faith. So againe,August. De Sermone Domini in monte. lib. 1. Non est Iudaeus, non est Graecus, &c. Sed omnia, & in omnibus Christus. There is no Iewe, there is no Gentile: but Christe is al, and in al. In like sense S. Hierome saith,Hieronym. aduersus errores [...]ohan. Hierosoly. Tangat digitulo: & vltro exibimus. Domini est terra, & plenitudo e [...]us. Christus loco non tenetur inclusus. Let him pushe vs with his finger: and we wil foorth willingly. The Earth is the Lordes: and the fulnes thereof. Christ is not holden prisoner in any place.

[Page] Thus is Christe present emongst vs: thus wée feele him: thus wée see him. But al this is the worke of Faith: it needeth no Fleashely, or Local presence. Therefore S. Augustine saith:Augustin in Iohan. tract. 121. Bernard. in Cā ti. Canticorum Serm. 26. Non rectè tangitur, id est, non rectè in illum creditur. He is not touched wel: That is to saie, He is not beleued wel. So saith S. Bernarde, Tangitur, sed affectu, non manu: voto, non oculo: Fide, non sensibus. He is touched, but with deuotion, not with hande: with Zele, not with eye: with Faith, not with sense. And thus we saie, we haue Christ present, not, as M. Hardinge saith, onely for a minute of an houre, wherein is neither sauoure, nor comforte: but verily, effectually, &, if he be delited with that woorde, Substantially, and for euer, euen vnto the consummation of the worlde. Neither dooth he denie, that Christe is present, that denieth this Imagination of Grosse, and Fleashely Presence. Origen saith,Origen. in Matthae. tractatu. 33 Si Virtus Iesu congregatur cum his, qui congregantur in nomine eius, non peregrinatur à suis, sed semper praestò est eis. If the power of Iesus be togeather with them, that are geathered in his name, then is not he absent from his owne, but is euermore present with them.

By these fewe, I trust, it maie appeare, that we neither are departed from the Churche of God, nor fight against the Churche. But you, M. Hardinge, vnder this glorious title of the Churche, thinke to carrie your selfe inuisible. Howe be it, as there be two sortes of Faithes, so are there two sortes of Churches: the one True, the other False. Your Churche, beinge as nowe vtterly voide of Goddes woorde, is as a Lanterne without light. Leo writinge against suche, as you he, saith thus, Ecclesiae nomine armamini: & contra Ecclesiam dimicatis. Ye arme your self with the name of the Churche: and yet ye fight against the Churche. Leo ad Palaestinos. S. Iohn in his Reuelations saith, They name them selues Iewes, that is,Apocalyp. 2. The people of God: but they are the Synagoge of Satan. O fight not, M. Hardinge, thus against God: fight not against your owne Conscience. It is harde for you, thus to kike against the pricke.Act. 9. The more ye fight, the more ye bewray your owne nakednesse. These coloures, and shadowes must néedes vade: God with his Trueth wil haue the Uictorie. Amen.

M. Hardinge. The .12. Diuision.

Now to be shorte, where as the chiefe argumentes, that be made against the beinge of Christes Bodie in many places at once, be deduced of nature, in respecte that this article seemeth to them, to abolishe nature, it may please thē to vnderstande, that God, who is auctour of nature, can by his power doo with a Bodie that, whiche is aboue the nature of a Bodie, nature not destroied, but keapte and preserued whole. VVhiche Plato the Heathen Philosopher woulde soone haue been induced to beleue. if he were aliue. VVho asked, what was nature, answeared, Quod Deus vult, that whiche God wil.M. Hardīg seemeth not vvel to consider, vvhat Plato meante. And therefore wee beleeue, that Enoch, and Elias, yet mortal by nature, doo by power of God liue in Bodie, and that aboue na [...]ure. Abacue was by the same power caught vp, and in a moment caried from Iewrie to Babylon, his nature reserued whole. S. Peter by God accordinge to nature walked on the earth, the same by God bisides nature, walked vpon the waters. Christe after condition of nature assumpted, suffred death in Bodie: the same Christe by his diuine power entred with his Bodie in to his Disciples through doores closed.

The B. of Sarisburie.

Our proufes are grounded, not onely vpon Natural Reason, but also vpon the expresse, and knowen Wil of God. And by suche Argumentes the learned Fathers were wonte in olde times, to dispute of Christes Humanitie against Apollinarius. Manichaeus, Eutyches, and other like Heretiques, without controlment. For Natural Reason holden within her bandes, is not the enimie, but the daughter of Goddes Trueth. And therefore he must be very vnreasonable, that wil thus without cause be angrie with Reason. But it appeareth, that M. Hardinge, as he is vtterly without Scriptures, and Doctours in these cases, so is he also voide of [Page] Reason. As touchinge Plato, it seemeth, there was harde holde, when a Natural Philosopher must stande foorth, to proue Christes Mysteries. This mater, within these fewe hundred yeeres, hath benne attēpted many waies: by Logique: by Philosophie: by the Metaphysiques: & by the names of Olde Fathers. But, when none of al these healpes woulde serue, they imagined, & brought foorth Animosam Fidem, a Faith without any woorde of God, bolde to beleeue, they knewe not what. In the ende findinge theire wante, and weakenes herein, for that this Faith had no grounde, they diuised Miracles, and fieres yenough, and ioined them with it: Then was the mater sufficiently, and fully prooued.

But Plato saith, Natura est, quod Deus vult. Nature is that thinge, that God wil. First, what if M. Hardinge vnderstande not, what Plato meante? And what if Plato neuer vnderstoode, what M. Hardinge meaneth? Yet must Platoes name serue to prooue al M. Hardinges fātasies? Plato saith, Nature is what so euer God wil. Must we therefore conclude, That Colde is Hoate: White is Blacke: Accident without Subiecte: Subiecte without Accident: a Bodie is no Bodie: a Nature Finite is Infinite? What a strange kinde of Philosophie hath M. Hardinge founde out? It is a simple weapon, that these menne wil refuse, to serue theire turne.

The Philosophers called Epicuraei, helde this fantasie, that God sitteth in Heauen idly, and at ease, neuer incombringe or troublinge him self with the rule of the worlde: and that therefore Nature ruleth it self onely by chance, and at aduenture, without any certaine direction of Goddes gouernement: and that, what so euer is donne therein, is no parte of Goddes dooinge. Contrary wise the Philosophers called Stoici, helde an other fantasie, that God him self is nothinge elles but nature, and that therefore al thinges are wrought by necessitie, and force of Destine, and that God is hable to woorke no Miracle, nor to doo any thinge contrary to the common course of Nature. Both these folies Plato reproued by this shorte answeare, Natura est, quod Deus vult. His meaninge is, that Nature is subiecte, and obedient vnto God, and that there is, neither Chance, nor Necessitie in the course of Nature: but al thinges are ordred by Goddes appointement, and Natural Causes are onely the instrumentes of Goddes Wil. And therefore some compare Nature to the horse, and God to the horseman, that bridleth her, and turneth her, whither he listeth. And for the same cause OrigenOrigen. [...]. li. 2. ca. 1. saith, Anima mundi est Virtus Dei: The Soule of the Worlde is the power of God. And S. Ba [...]ile saith, The Worlde is the schoole of our soules, to leade vs to knowe God. Therefore God was hable by his power to diuide the Sea:Basil. Hexamerō. hom. 1. to pul backe, and to staye the Sonne: to open the Earth: to make the water of Iordane to stande as a walle: to staie the Fier from burninge, and the water from drowninge. [...]. If any man liste to knowe the cause hereof, there is none other, but Goddes Wil. In this sense the Philosopher Simonides was wonte to saie, Solus Deus est Metaphysicus. God alone is Supernatural. And Pindarus for the same called God [...], The best, or skilfullest Artificer. Likewise S. Augustine saith, Quomodo est contra Naturam, quod Dei fit voluntate, cùm voluntas tanti Conditoris sit cuiuscunque rei Natura? Howe is it against Nature, that is donne by Goddes Wil, seeinge the Wil of so noble a Creator is the Nature of euery thinge? Augustin. De Ciuitate Dei. li. 21. cap. 8. This vndoubtedly was Platoes meaninge. Nowe let vs examine M. Hardinges reasons.

Nature is what so euer God wil: Elias, and Enoch are yet alieue in theire bodies: Abacuc was caught, and carried to Babylon: S. Peter walkte vpon the Sea: Ergo, Christes Bodie is at one time in a thousande places. These argumentes holde A posse, ad Esse, and might haue stande the Heretiques Manichaeus, and Eutyches in some good steede: but in Catholique Schooles they haue no place.

But howe is M. Hardinge so wel assuered of Goddes wil? Howe knoweth he, that God wil haue Christes Bodie to be in a thousande places at one time: to be [Page] euerywhere: to be infinite: to be no Bodie? Uerily, the Ancient Fathers, for any thinge that may appeare, neuer knew it.Christe in his ovvne handes. Contrary wise, he might haue saide, Gods holy Wil was, that Christe should take the Natural Substance of a Mans Bodie: and, that in al thinges he should be like vnto his Brethren: and, that his Bodie shoulde be a Creature:Hebrae. 2. and, as S. Augustine saith, should be in one place.

This is Goddes knowen, and expresse Wil:August. De Consecra. Dis. 2▪ prima. therefore by Platoes iudgement, this is Nature. Certainely S. Augustine saith, as it is before alleged, Christus Corpori suo Immortalitatem dedit: Naturam non abstulit. Christe gaue Immortalitie to his Bodie: but he tooke not from it the former Nature of a Bodie. August. epist. 57 Thus muche hath M. Hardinge gotten by the Authoritie of Plato.

M. Hardinge. The .13. Diuision.

Christe at his last Supper accordinge to Nature sate downe with his twelue Disciples, and amonge them occupied a place at the Table visibly, by his diuine power there he helde his Bodie in his handes inuisibly (152)The .152. vntruth, standing in vnsufficient reporting, and miscō struinge S. Augustines woordes. for, (as S. Augustine saithe) Ferebatur manibus suis, In expositione Psalm. 33. he was borne in his owne handes: where nature gaue place, and his owne Bodie was in moe places then one. Verily, Non est abbreuiata manus Domini, The hande of our Lorde is not shortened, his power is as greate, as euer it was. And therefore let vs not doubte, but he is able to vse nature finite, infinitely: specially now, the nature of his Bodie beinge glorified after his Resurrection from the dead. And as the liuing is not to be sought amonge the dead, so the thinges that be doone by the power of God aboue nature, are not to be tried by the rules of Nature.

The. B. of Sarisburie.

S. Augustine saith, Christus ferebatur in manibus suis. Christe was borne in his owne handes. These woordes are often alleged, and séeme at the viewe to sounde somewhat of M. Hardinges side. But beinge wel weighed, & considered, they discharge them selfe, and are soone answeared. First it is knowen, and confessed, that S. Augustine in reportinge these woordes, either by meane of the Translation, or by some other errour, was muche ouerséene, and alleged that for Scripture, that in déede neither is any portion of the Scripture, nor els where to be founde. For where he saithe, Dauid was borne in his owne handes, the very Te [...]te is this, Collabebatur in manibus eorum: He wente reylinge in their handes. 1. Samuel. 21. And so S. Basile allegeth,Basil. in Psal. 33. and expoundeth the same place, [...], Caried a longe in the seruantes handes. And thus S. Augustine being deceiued in the Texte, was faine, to force the same to some violent Construction.

Yet saith M. Harding, S. Augustines woordes be plaine, Christe was borne in his owne handes. It is neither indifferent, nor true dealinge, thus to nippe, and to proine the Doctours saieinges: and alleginge a few woordes, to leaue out the reast, and especially suche woordes, as be material, & hable to geue light vnto the whole. For S. Augustine saith not, Christe bare him selfe Really, Substantially, and in deede in his owne handes, as it is here vntruely supposed: neither, as M. Hardinge hath added of his owne, By his diuine power, or Inuisibly: But contrary wise he expoundeth him selfe by these woordes,Quodammodo▪ Ipse se quodammodò portabat: In a manner, and after a sorte he caried I him selfe. This woorde, Quodammodò, in the Schooles is called, Terminus diminuens: whiche oftentimes in reasoning breedeth errour. For these woordes, Quodammodò, After a sorte, and, Verè, verily, or in deede, are euer contrary. So saith S. Augustine,August. epist. 23. ad Bonifa. Sacramentum Corporis Christi, secundum quendam modum Corpus Christi est. The Sacrament of Christes Bodie, in a certaine sorte, is the Bodie of Christe. Ibidem. And this sorte, or manner he expoundeth thus, Nisi enim Sacramenta similitudinem quandam earum rerum, quarum Sacramenta sunt, haberent, omninò Sacramenta non essent. Onlesse Sacramentes had somme likenesse of those thinges, whereof they be Sacramentes, they shoulde vtterly be no Sacramentes.

[Page] Likewise saith Bertramus, Secundum quendam modum Corpus Christi est. Modus hic in Figura est, & in Imagine. The Sacrament after a certaine manner is the Bodie of Christe: This manner standeth in a Figure, and in a Representation. So likewise the very Barbarous Glose vpon the Decrées expoundeth the same:Bertramus De Sacramen Eu. De Consecra. Dist. 2. Hoc est. In Glosa.Coeleste Sacramentum, quod verè repraesentat Corpus Christi, dicitur Corpus Christi, sed impropriè. Vnde dicitur, suo modo: sed non rei veritate, sed significante Mysterio: vt sit sensus, vocatur Corpus Christi: id est, Significat Corpus Christi. The Heauenly Sacrament, whiche verily dooth represent the Fleashe of Christe, is called Christes Bodie: but not in plaine kinde of speache. Therefore S. Augustine saith, Suo modo, after a sorte: which is, not in the very trueth of the mater, but by a Mysterie signifieinge: that the meaninge be thus, It is called the Bodie of Christe, bicause it signifieth the Bodie of Christe. Touchinge the thinge, that Christe helde in his hande, S. Augustine confesseth, it was Breade: for thus he writeth,Augus [...]in. De verbis Domini in Euangelium Matthae. Sermo. 33.Quamuis Panem, quem Dominus gestauit in manibus, oculis suis non aspexerint. Albeit they neuer saw with their eies the Breade, that the Lorde helde in his handes. Yet the same Breade, bicause it is a Sacrament of Christes Bodie, after a sorte, as S. Augustine saith, is also called Christes Bodie. Thus dooth S. Augustine oftentimes vse this woorde, Quodammodò. For example, he writeth thus:Augustin. in psal. 30.Ecclesia, quos lucrata fuerit aliquo modo, eos manducat quodammodò. The Churche after a sorte eateth them, whom by any meane she hath gotten. And againe vpon the same Psalme, Quid est haerere Cornibus, nisi quodammodò Crucifigi? Figura est ista de Christo. What was it els, that the weather was tied by the hornes, but after a sorte to be Crucified? Therefore this is a Figure of Christe. In this sense S. Augustine saith, Christe, Quodammodò, After a sorte, not Uerily, or in déede, but in a Sacrament, or in a Figure bare him selfe in his handes.

But M. Hardinge wil replie:Augus [...]in. in Psal. 33. S. Augustine saith thus, Hoc quomodò intelligatur in ipso Dauid secundum Literam non inuenimus: in Christo autem inuenimus. How this may be taken in Dauid him selfe, accordinge to the letter, wee finde not. But in Christe we finde it. Therefore, he wil say, this must be verified in Christe, euen accordinge to the letter. Secundum Lite [...]m. This errour riseth of ye misunderstandinge of these woordes of S. Augustine, Secundum literam: Whiche sometime are vsed for the Literal Sense, or the very sounde of the bare woordes: sometime for the Historical Sense, that is to say, for the course, and tenoure of the storie. Now saith S. Augustine, that Dauid shoulde any way beare him selfe, Secundum literam, Accordinge to the Storie written of him, it dooth not appeare: but that Christe, After a sorte, that is, by way of a Sacrament, thus caried him selfe, euen in the Storie of the Gospel, whiche is to say, Secundum literam, it doothe appeare. And that these wordes, Secundum literam, be oftentimes thus vsed, any man may soone perceiue, that shal diligently note, and consider the Ancient Fathers. First S. Augustine in the place alleged, vttereth this mater of Dauid, in this sorte: In regnorum libris, vbi omnia nobis scripta sunt, quae pertinent ad res gestas Dauid, non inuenimus hoc.Augustin. in Psal. 33.In the Bookes of the Kinges, where as al thinges are written to vs, that perteine to the dooinges of Dauid, this thinge wee finde not. And againe in the same place, Christus cum commendaret Corpus, & Sanguinem suum,Ibidem.Humilitatem suam commendauit, in eo, quod in ipsa Historia Scriptum est in illo quasi furore Dauidis,Concion. 2.When Christe recommended vnto vs his Bodie, and Bloud, he recommended vnto vs his Humilitie, in that thinge, that is written in the very Storie touching that madnesse of Dauid. This is it, that S. Augustine meante by these woordes, Secū dum Literam. Now, y• this woorde, Litera, is often taken for y• Storie, it doth many waies appeare.Augustin. De Sanctis Sermone 35. S. Augustine saith thus, Ambrosius cum tractaret hunc locum. ait: nec Historia, nec Litera [...]ocet, Mariam gladio finiuisse vitam. Ambrose writinge hereof, saith thus: Neither the Storie, nor the Letter doth teach vs, yt Marie was slaine with a swearde. So S. Hierome, Escam dedit timentibus se. He gaue foode to them, that feare him. In [Page] the time of hunger he feadde Elias: in the wildernes he rained Manna vnto the Iewes:Being in a Mysteri [...]. He addeth, Et hoc secundam Literā. And this accordinge to the Letter: Hi [...]ronym. in Psal. 110. &. 111. Gregorius in Iobum. li. 13. c. 6. which is, accordinge to the Storie. So likewise S. Gregorie, Subditur, quod de eo minimè scriptum legitur: Effudit in terram vise era mea: Ex qua re necesse est, vt, dum hae [...] Iuxta Literam inuenire non possumus, ea, quae in verbis eius Secundum historiam sonant, iuxta Spiritum inquiramus. Thus S. Augustine vseth these woordes, Secundum Literam, not for the Literal Sense, as these Men woulde faine haue it, but for the Recorde, and knowlege of the Storie written of Dauid. M. Hardinge shoulde haue remembred, that misunderstandinge of his Doctour maketh no sufficient proufe.

How be it, it is muche to be feared, that M. Hardinge of purpose leafte out this woorde, Quodammodo: and not of ignorance, but witingely, and willingely misreported, and falsified S. Augustines meaninge. Certainely S. Augustine hath not one of al these woordes, neither, By Diuine Power: nor, Inuisibly: nor, Nature gaue place: nor, Christes Bodie was in moe places, then one.

M. Hardinge. The .14. Diuision.

And that al absurdities, and Carnal grosnes be seuered from our thoughtes, where true Christen people beleeue Christes Bodie to be in many places at once,Beinge in a Mysterie requireth no Corporal, or Real Presence. they vnderstande it so to be in a Mysterie. Nowe, to be in a Mysterie, is not to be comprehended in a place, but by the power of God to be made present in sorte, and maner as he him selfe knoweth, verily so, as no reason of man can atteine it, and so, as it may be shewed by no examples in Nature. VVhereof that notable saieinge of S. Augustine may very wel be reported. O Homo, si rationem à me poscis, non erit mirabile: exemplū quaeritur, non erit singulare: Augusti. Epist. ad Volusianum. Item Ser. 159. De tempore. that is, O Man, if (153)The .153. Vntruethe. For these vvoordes of Augustine, and Gregorie perteine nothing to the Sacrament. (herein) thou require reason, it shal not be maruelous: seeke for the like example, and then it shal not be singular. If Goddes workinge be comprehended by reason, (saithe Holy Gregorie) it is not wonderouse: neither Faithe hath meede, whereto Mannes reason geueth proufe.

The B. of Sarisburie.

Beinge in a Mysterie, as it is before answeared, like as it requireth no Circumstance, or Necessitie of place, so it requireth no Bodily, or Real Presence. Contrariwise, if Christes Bodie were Present in déede, & that in suche Grosse, & Fleashly sorte, as is here conceiued, then were it no Mysterie. For, to be Present in a Mysterie, and to be Bodily, and Fleashly present, are taken for contraries. And therefore the Glose saithe, as is before alleged, Sacramentum dicitur Corpus Christi, non rei Veritate, sed significante Mysterio.De Conse. dist. 2. Hoc est. in Glosa.The Sacrament of Christes Bodie is called Christes Bodie: not in Trueth of the mater, but by a Mysterie Signifi [...]inge.

But, where as it is further saide, that this Mystical presence is knowen onely vnto God, and, I trowe, to M. Hardinge, and to noman biside, al this is nothinge els, but a Religious Folie, imagined onely to astonne, and amase the Simple. For the Scriptures, and Holy Fathers are acquainted with no suche Mysterie. The Sacrament of Baptisme is a Mysterie, euen as is the Sacrament of Christes Bodie: and as Christe is Present in the one, so is he also Present in the other: that is to say, Truely, Uerily, effectually, and in déede: how be it not in this Grosse manner of M. Hardinges Fleashly Presence. The places of S. Augustine, and S. Gregorie concerne onely Christes Incarnation, the Union of the Diuinitie, & the Humanitie, and other suche Articles, and groundes of Christian Religion, wherein Nature, & Reason vtterly haue no place: and therfore beinge spoken of one thinge, are applied by M. Hardinge vnto an other. Neither is M. Hardinge hable truely to say, that in any of al those places, there is either mention once made, or one Woorde spoken of the Sacrament. Wherefore it séemeth, M. Hardinge woulde purposely misleade his Reader, and teache him to Reason in this sorte:

Christe was Miraculously Incarnate of the Blissed Virgin:
[Page] Ergo, Christes Bodie is Really, and Fleashely in the Sacrament.Christes Bodie in one place.

True it is, That the Faithe of our Religion cannot be prooued by discourse of Reason.Roman. 10.But euery fantasie may not goe for Christian Faithe. S. Paule saith, Fides ex auditu: Audi [...]us ex Verbo Dei. Faithe cometh by hearinge: Hearing cometh by the Woorde of God. Certainely, M. Hardinges Newe Faithe, or Fantasie, in the time of the Olde Catholique Fathers, was neither Christened, nor knowen in the worlde: as may appeare by their owne witnes of good Recorde. For bisides others, whome in this treatise I haue touched vpon occasion by the way, S. Augustine writeth purposely hereof vnto Dardanus in this wise. Noli dubitare, ibi nunc esse Hominem Christum Iesum,Augustin. Epist. [...].vnde venturus est &c. Doubte thou not, but Christe Iesus, as Man, is there, from whence he shal come: and haue thou in Remembrance, and Faithfully holde the Christian Confession, That he is Risen from the Deade: that he is Ascended into Heauen: that he sitteth at the Right hande of his Father: and that from thence, and from no where els, he shal come, to Iudge the quicke, and the Deade, euen as he was seene goinge into Heauen: that is,Cui profectò Immortalitatē dedit: Naturam non abstulit. Cauendum est, ne ita Diuinitatē astruamus Hom [...]is, vt Veritatem Corporis auferamus. August. De verbis Domini in Euangel. Secundum Iohan. Sermo. 60. in the same Forme, and Substance of his Bodie: To whiche Bodie vndoubtedly he hath geuen Immortalitie: but hath not taken from the same the Nature of a Bodie. Accordinge to this forme (of Man) we may not thinke, that Christe is powred abroade into al places. For we must beware, We doo not so defende the Godhead of the Man, that we destroye the Trueth of his Bodie. Againe, Vnus Christus Iesus: vbique per id, quod Deus est: in Coelo autem per id, quod Homo. Christe Iesus is one Personne, and the same euerywhere in that he is God: but he is in Heauen, in that he is Man. Againe he saith, Semper quidem Diuinitate nobiscum est: Sed, nisi Corporaliter abiret à nobis, semper eius Corpus Carnaliter videremus. Christe by his Godheade is euer with vs: but onlesse he had departed away Bodily from vs, we shoulde 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, & h [...]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.Augustin. in Iohan. tracta. 50. 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:Ibidem. 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,Augustin. in Epist. Iohan. tracta. 1.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.Augustin. in Epist. Iohan. tractat. 2. 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.Origē. in Matt. tractat. 33.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 [Page] of the Bodie, whiche he hath receiued. Againe,Origen. in eadē homil.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.Hieronym. in Prouerb. li. 1. c. 8. 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 N [...]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.

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THE SEVENTHE ARTICLE, OF ELEVATION.

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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 Eleuation of the Sacrament is novve no Article of Religion▪ yet in the late time of Tyrannie it vvas more lookte vnto, then any one Article of the Trinitie. 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)The .154. Vntruthe, As shal appeare. 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)The .155. Vntrueth, for Dionysius hath no suche vvordes. 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, Ecclesiast. Hierarch. Ca. 3. 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)The 156. Vntrueth, Standinge in False Trāslatiō. He meaneth, Liftinge vp a litle from the Table: Not ouer the Heade. Chrysost. saith, Modicum. 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.Here is no mention of liftinge ouer the Heade. M. Harding mistaketh one thinge for an other. 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 peragendam palam edicit, attendamus, To doo the Holy Eleuation, speaketh out alowde, let vs be attent: and (then) the Priest saith (as he holdeth vp the Sacrament) Holy thinges for the Holy.

Amphilochius, of whom mention is made before, in the life of S. Basile, speakinge of his wonderous Celebratinge the Masse,A Fable. amonge other thinges saith thus. Et post finem orationum, exaltauit Panem, finè intermissione orans, & dicens: Respice Domine Iesu Christe &c. And after that he had doone the praiers of Consecration, he lifted vp the Breade, without ceasing praieing and saieinge, looke vpon vs Lorde Iesus Christe &c. The same S. Basile meante likewise of the Eleuation and holdinge vp of the Sacrament after the custome of the Occidental Churche, in his Booke De Spiritu Sancto, Cap. 27. where he saith thus: Inuocationis verba, dum ostenditur Panis Eucharistiae,[Page]& calix benedictionis, quis Sanctorum nobis scripto reliquit? VVhiche of the Sainctes hath lefte vnto vs in writinge the wordes of Inuocation, whiles the Breade of Eucharistia (157)The .157. Vntrueth, Standinge in false Construction. (that is to witte, the Blessed Sacrament in forme of Bread) and the consecrated Chalice, is shewed in sight? He speaketh there of many thinges that be of greate authoritie and weight in the Churche, whiche we haue by tradition onely, and cannot be auoutched by holy Scripture. Of shewing the holy Mysteries to them that be present in the Sacrifice, the olde Doctours make mention not seldome.

S. Chrysostome declareth the manner of it,In Epist. ad Ephes. Sermo. 3. in Moral. saieinge that suche as were accompted vnworthy and heynous sinners, were put foorth of the Churche, whiles the Sacrifice was offered, whiles Christ, and that Lambe of our Lorde was Sacrificed. VVhiche being put out of the Churche, then were the Vailes (of the Aultar) taken away, to the intent the holy Mysteries might be shewed in sight, doubtelesse to stirre the people to more deuotion, reuerence, (158)The .158. Vntrueth, For the Grecians knevve, neither this kinde of Adoration, nor Real Presence. and to the Adoration of Christes Bodie in them present. And thus for the Eleuation, or holdinge vp of the Sacrament, wee haue saide inoughe.

The B. of Sarisburie.

H. Hardinge seemeth, in parte to disclaime this Article, as a mater of smal weight, and none of the Principal Keyes of his Religion: wherein I see not, but I maye safely, and easily graunte vnto him: addinge notwithstanding thus much withal, That the lesse it is, the lesse hurte is in it. Yet notwithstanding, of late daies it was otherwise esteemed, and moste seuerely exacted, as the thinge, wherin stoode their Adoration, whiche was the whole price, and bewtie of their Masse. The prieste was wicked, that woulde not vse it: The people was wicked, that woulde not allowe it: Their greatest Doctours haue trauailed painfully to know the cause, and signification of this Mysterie, and yet cannot finde it. Al this notwithstandinge, it is nowe confessed to be a smal mater, of no greate weight, and suche, as the Churche may wel spare without hinderance. But, as M. Hardinge here saithe, his Doctrine maye sufficiently be mainteined, and stande vprighte without this Ceremonie of Eleuation: euen so may wée truely, and iustely saye, That the Heauenly and infallible Doctrine of the Gospel of Christe, maye likewise stande vpright, and be mainteined, not onely without this Newe Ceremonie, but also without their Priuate Masse, without their Halfe Communion, without their Strange Unknowen Praiers, without their Supremacie of Rome, without their Transubstantiation, and other like Fantasies by them diuised.

Yet are not they al of that side hitherto fully resolued, touchinge their owne Eleuation, neither when, nor where, nor wherfore it first came in vse, nor what it meaneth. Some of them saye,Gerardus Lor [...]. chius. li. 3. The liftinge vp of the Sacramental Breade signifieth Christes Incarnation: Some of them saye,Durandus. li. 4. It signifieth Christe hanginge vpon the Crosse: Some of them, That it signifieth the takinge downe of his Bodie from the Crosse:De Sexta parte Canonis. Some, his Resurrection: Some, his Ascension into Heauen: Some, That it signifieth a Sacrifice special, aboue al Sacrifices: Some others saye,Tit ilmannus▪ That the Prieste lifteth vp the Chalice, to signifie, That Christe crieing out with a lowde voice, gaue vp the Sprite.De Officio Missae. M. Harding saith, It is lifted vp doubtlesse to the intente the people may Adoure. Thus many, and moe Mysteries, they haue imagined in one thinge: and yet the same, as it is confessed, no Keye of their Religion. Disagréement euermore argueth ignorance. S. Augustine saith,Augustin. ad Ianua. epist. 11 [...]. Si vix, aut omnino nunquam inueniri possint causae, quas in istis rebus instituendis homines sequuti sunt, vbi facultas tribuitur, sine vlla dubitatione resecanda existimo. If the causes, whiche men folowed in diuisinge suche thinges, can hardely, or neuer be founde, I thinke it best, when opportunitie, and occasion is geuen, they be abolisshed, and put away without scruple, or staggeringe.

They haue assaied earnestly, to prooue this Ceremonie by the warrante of Gods Woorde, as if God him selfe had commaunded it. Gerardus Lorichius saith,Gerard. Lorichius li. 3. Hunc ritum Dauid videtur praeuidisse in Spiritu. Dauid seemeth to haue forseene this order in the Sprite: And to this purpose he allegeth the Authoritie of Rabbi Iohai:Rab. Ioha [...]. whome I [Page] maruel M. Harding had forgotten. Durandus for the same,Durand. li. 4. allegeth the Woordes of Christe:De Sexta parte Canonis. Ego, si exaltatus fuero à Terra, omnia traham ad meipsum. If I be once lifted vp from the Earthe, I shal drawe al thingès to mee selfe. And to spéede the mater the better forewarde, Linwoode saithe,Iohan. 12. The Pope hath geuen liberal doale of Pardons: And the more to astonne the Simple people,Linwood De Celebra Missarum. Altissimus. Alexan. de Hales. 4. q. 53. m. 4. art. 3. Alexander of Hales saithe, They haue of them selues inuented and diuised many strange Miracles. They haue earnestly, and sadly disputed, whether the Cuppe shoulde be holden vp open, or couered. They saye, It is a mater of special meede: and hable to Confounde Heresies. They haue wrested, and corrupted the Scriptures, and falsified the Rabines for the same. M Hardinge also woulde seeme to allege a multitude of Olde Doctours, and longe continuance, euen from the Apostles time.Durand. li. 4. To be shorte, they haue holden them for Heretiques, and burned them,Gerard. Lorichius. li. 3. that durst to speake against it. Yet nowe in the ende M. Hardinge saithe, It is but a smal mater, and the reast of their Religion maye welstande without it. I woonder, he procéedeth not herein with as good courage, as in the reast.

Neither did I s [...]offe hereat, as a Lucian, as it pleaseth M. Hardinge in his Choler to reporte, but reuerently, and soberly spake the Truethe, euen as in the presence of God. It pitied mee to sée G [...]des people so deceiued, and that euen by suche, as had taken vpon them, to be the Fathers, and Guiders of the People. But, O merciful God: What Religion maye this be, that noman maye touche, or truely reporte of it, without surmise, or suspicion of Scoffinge? And, where as M. Hardinge, as a man somewhat ouermuche subiecte to his Passions, saithe further, I maye be ashamed to shewe my face emonge learned menne, If he meane the learned of his owne side, verily, it can be no greate glorie for mée, to beholde those faces, that haue bene so often turned. O M. Hardinge, We haue no cause, to be ashamed of the Gospel of Christe:Roman. 1. It is the Mightie Power of God vnto Saluation. I pray God, that bothe you, and I may leaue these worldly respectes, and faces of men: and so vse the giftes, that God hath lent vs, and so freely discharge our consciences in this life,Luc. 9. that Christe be not ashamed of vs before his Father: but we may come to see God face to face. Touching ye mater it selfe, M. Harding thinketh it best, to claime his Eleuation euen from the Apostles time. So ye Romaines in olde times, bicause they knew not,Titus Liuius, li. 1. from whence their Ancilia came vnto them, they thought it not amisse, for the more credite of ye mater, to say they were sent to them from Heauen.

So Romulus,Plutarchus in Numae. and Theseus, bicause they were base borne, and noman knew their Fathers, therefore were reckened, to be ye Children of the Goddes. Dionysius, Chrysostomus, and Basile, as they are woorthy of muche credite, for their Antiquitie, so in this case they say nothinge, that of our parte is denied. The Question is, VVhether the Priest did then holde vp the Sacrament ouer his Head, or no.

This thinge M. Hardinge dissembleth, & passeth by: and turneth his whole proufe to an other thinge, yt neither is doubted of,Dionysi. Eccles. Hierar. cap. 3. nor denied. First, where as Dionysius saith, In conspectum agit, He bringeth the Mysteries into [...]ight, This maketh very smal proufe of M. Hardinges side, excepte happily he wil say, No man can bring a thing to sight, onlesse he holde it ouer his head. But that thou mayst throughly, and fully sée bothe the very grounde, and sense of these woordes of Dionysius, and also M. Hardinges peruerse, and strange Construction touchinge the same, it may please thee, gentle Reader, to vnderstande, that in those daies the manner was, that the Sacrament, being al in one whole loafe, or Cake, vndiuided, should remaine stil vpon the Holy Table, couered vnder a faire clothe, vntil the time of the Distribution therof vnto the people. Touching whiche Ceremonie Pachymeres ye Greeke Paraphrast writeth thus:Pachymeres in tertium caput Eccles. Hierar. [...]. The Holy giftes being opened after the praiers, or Consecration, and yet remaining stil couered vntil ye time of the Distribution &c. [Page] So likewise saith Maximus in his Scholie vpon the same place: And addeth further,Maximus: [...]. Not onely the Holie Breade was set foorth couered, but also the Holy Cuppe: whiche thinge, he saith, nowe is not donne.

This order, or Ceremonie of the Churche then wel considered, Dionysius is plaine yenough of him self, without other Cōmentarie. For thus stāde his woordes: Profert ea, quae laudauit, in conspectum, per Symbola reuerenter proposita: & dona Sacrificiorum commonstrans, ad Sacram illorum Communionem & ipse accedit, Dionysi. Eccle. Hierar. ca. 3. [...]. & hortatur alios: The priest bringeth forth the thinges, that he hath praised, into sight, by the tokens reuerently sette before him: and shewinge foorth the Gistes of the Mysteries, both he him self draweth neare to the Holy Communion of the same, and also exhorteth others. This shewinge, and bringinge into sight, was nothinge els, but the vncoueringe, and laieinge a broade of the Mysteries.

If M. Hardinge wil saie, This exposition is wreasted, or violent, let him then heare Dionysius expounde him self: Thus he writeth afterwarde in the Speculation, or exposition of the same: [...] In conspectum profert, &c. He bringeth forth the thinges, that he hath praised, into sight, &c. It foloweth, Nam Opertum, & Indiuisum Panem aperiens, & in multas partes diuidens, & Vnitatem Poculi omnibus impertiēs, Symbolicè implet Vnitatem. For vncoueringe the Breade, that was couered, and stoode whole, and vndiuided, and cuttinge it into many partes, and partinge the Vnitie of the Cuppe vnto al the people, by wa [...]e of a Sacrament he fulfilleth Vnitie. If al this wil not content M. Hardinge, yet Dionysius saith againe in plainer sorte: [...]. Munera, quae tecta fuerant, in apertum profert. He bringeth foorth into open sight, the Gistes, or Sacramentes, that before were couered. This vndoubtedly was the meaninge of these woordes: onles perhaps M. Hardinge wil saie, Dionysius vnderstoode not his owne meaninge.Pachymeres.Uerily Pachymeres the Paraphrast expoundeth it thus: Profert in conspectum, ostendens, haec esse Christi Symbola. [...]. He bringeth these thinges into sight: shewinge, that they be Tokens, and Signes of Christe. Hitherto there is no manner mention of holdinge the Sacrament ouer the Heade.

But M. Hardinge replieth, Maximus saith, Dionysius meante the holdinge vp of the one parte of the Sacrament. This maie easily be graunted. But the same Maximus, what so euer he were, or when so euer he liued, saith not, The same one parte was holden ouer the Priestes Heade: and therefore M. Hardinge is but weakely reliued by his Authoritie. And againe the same Maximus, as a man not very certaine, what to saie, diuiseth two other expositions of Dionysius woordes, bisides this.

But let this Exposition of Maximus stande for good. The priest held vp from the Table, and shewed foorth the Sacrament, to declare, that the holy Communion was readie, that the people might prepare them selues, and drawe neare. And therefore he spake alowde, Holie thinges for the Holy. Sancta Sanctis. Chrysostom. in Epistol. ad Hebraeos homil. 17. Nicolaus Cabasilas. Whiche woordes Chrysostome expoundeth thus, Quando Sacerdos dicit, Sancta Sanctis, Hoc dicit, Si quis non est Sanctus, non accedat. When the priest saith, Holy thinges vnto the holy, thus he saith, If any man be not holy, let him not come neare. So likewise Nicolaus Cabasilas, a Greeke writer of late daies: Sacerdos clamat, Sancta Sanctis, propemodum dicens: Ecce panis vitae: accurrite participes futuri: sed non omnes: verùm, si quis est Sanctus. The priest speaketh alowde, Holy thinges for the holy: As though he shoulde saie, Beholde the breade of life: come neare, and take parte: how be it not al, but if any man be holy. And lest he shoulde seeme to discourrage any man in respecte of his vnworthines, he saith further, Sanctos autem vocat, non virtute perfectos, sed quicunque ad illam tendunt perfectionem: He calleth them holy, not, that be ful perfite in vertue, but that be inclined to perfection. To this ende therfore the minister shewed foorth the Breade, that the people might prepare them selues to the Distribution. And therfore it is writen thus in Chrysostomes Liturgie, Sacerdos ostendit Calicem populo, dicēs, Cum timore Dei,[Page]& Fide, & dilectione accedite. The priest sheweth the Cuppe vnto the people, saieinge vnto them, drawe neare with the feare of God, and with Faith, and loue. And the people answeareth, Basil. De Spiritu Sancto. ca. 27. Blissed is he, that cometh in the name of the Lorde. This same was S. Basiles meaninge in his booke, De Spiritu Sancto. The woordes of Inuocation, that there are spoken of, were of suche authoritie in the Churche, and of suche weight, that neither M. Hardinge, nor, I beleue, any other of that side, is hable nowe to shewe vs, what they were. In the Liturgie, that beareth S. Basiles name,Liturgia Basilij. 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.Chrysost. in Epist. ad Ephesios hom. 3. The Courtaines of the holy Communion Table were drawē, 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. 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.Chrysost. in Liturgia. Modicum. 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 Sain [...]tes readeth it. And in S. Basiles Liturgie it is thus noted in the Margin,Claudius du Sainctes. Cassander. 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, [...]hruma. 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.In Liturgia. Nicolaus Cabasilas in expositione Liturgiae. 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 [Page] 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,Durandus. li. 4. 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. Pachymeres in Eccle. Hierar. The Priest sheweth, that these be Tokens, or Signes of Christe. Cap. 3. 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,Maximus in Scholijs. Beguinae, and Beguardi helde, That noman ought to rise vp, or to geue reuerence at the Eleuation of the Sacrament.Clemen. li. 5. A [...] nostrum.

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,Cerard. Lorichius. li. 3.hoc est, propter populum, vel Sacramentum Eucharistiae sumentem, vel Sacrificium laudis votis, & encomijs celebrantem. Siquidem propter eum vsum hostia ele [...]atur. Missae igitur priuatae, quae absente populo Catholico fiunt, Abominatio veriùs, quàm 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 [...]ne side.

FINIS.

THE EIGHTHE ARTICLE, OF ADORATION.

[Page]

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)The .159. vntrueth, ioyned vvith a sclander. 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 felowe, rather with rankenes of breathe, then with might of Bodie.

And, for as muche as he striueth to make the worlde thinke, our Doctrine is iniurious to the Godhead, and Glorie of Christe, Firste we protest, That as we beléeue,Iohan. 1. that Christe is the Lambe of God, that hath taken away the Sinnes of the worlde: and, that there is none other Name vnder Heauen,Actor. 4.whereby we can be saued: and that, as the Prophete Esaie saith,Esai. 9. He is the Mighty God, the Father of the worlde, that was to come: and that,2 Timoth. 3. as S. Paule saithe, He is God reueled in the Fleashe: euen so we yéelde vnto him the very Honour, that is dewe vnto God: and that, not onely to his Godhead alone, but also to his Humanitie inseparably ioined with his Godhead in one Persone, sittinge now at the Right Hande of God. Thus we teache the people, That God hath auanced him into al highth, Philippen. 2. and hath geuen him a Name aboue al Names, that at the name of Iesus euery knee shalbe bowed, of thinges in Heauen, in the Earth, and vnder the Earth: and that euery tongue shal confesse, that Iesus Christe is the Lorde in the Glorie of God the Father.

Neither doo we onely Adoure Christe, as very God, but also we woorship, and reuerence the Sacrament, and Holy Mysterie of Christes Bodie: and, as S. Augustine teacheth vs,Augustin. Epist. 146. Baptismū Christi, vbicun (que) est, veneramur. We worship the Baptisme of Christ, where so euer it be: we worship the Woorde of God, accordinge to this Counsel of Anastasius,De Cōse. Dist. 1. Apos [...]olica. Dominica Verba attentè audiant, & fideliter Adorent: Let them diligently [...]eare, and faithfully Worship the Woordes of God. Briefely, we worship al other like thinges, in such Religious wise vnto Christ belonginge. But these thinges we vse, and reuerence as holy, and appointed, or commaunded by Christe: but wee Adoure them not with godly Honour, as Christe him selfe. S. Ambrose saith of the wise men,Ambros. in Lucam li. 2. ca. 2. Cognouerunt, hanc stellam esse, quae Hominē, Deum (que) signaba [...]: Sed Adorauerunt Paruulum. They knew, this was the Starre, that signified him vnto them, that was bothe Man, and God: but they Adoured the Litle one, (and not the Starre.)

And, where as M. Hardinge, as wel herein, as also in the reast, vntruely, & vniu [...]ly diffameth vs, as making the Sacramentes of Christe, nothing els but Bare Tokens, let him wel vnderstande, that we doo bothe thinke, and speake soberly, and reuerently of Christes Sacramentes, as knowinge them to be the Testimonies of Goddes Promisses, & the Instrumentes of the Holy Ghoste. And, as we make not [Page] the Sacrament of Baptisme,Sacramēt. Signe. Bare Water, notwithstandinge the Nature, and Substance of Water remaine stil:De Consecrat. so we make not the Sacrament of Christes Bodie, and Bloude,Dist. 2. Sacrif. Pet. Lombard. li. 4. Dis [...]. Samaritanus. bare Breade, & Wine. We vse the same woordes, & Definitions, that S. Augustine, and other Aucient Fathers, and Peter Lumbarde, & Gratian, M. Hardinges owne Doctours, haue vsed before vs: Sacramentum est Signum rei Sacrae: Sacramentum est inuisibilis Gratiae visibilis forma. A Sacrament is a Token of a Holy thinge: A Sacrament is a Forme Vi [...]ible of Grace Inuisible. Neither doo we hereof make a Bare, or naked Token, as M. Hardinge imagineth: but we saie, as S▪ Paule saithe, It is a perfite Seale, and a sufficient Warrant of Goddes Promisses, Roman. 4. Signaculum Iustitiae Fidei. whereby God bindeth him selfe vnto vs, and we likewise stande bounden vnto God, so as God is our God, and we are his people. This, I recken, is no Bare, or Naked Token. And touchinge this woorde, Signum, what it meaneth, S. Augustine sheweth in this sorte: Signum est, quod praeter speciem,Augustin. De Doctrin [...] Christiana. li. 2. ca. 1.quam ingerit sensibus, aliud quiddam facit ex se in cognitionem venire: A Signe is a thing, that bisides the forme, or sight, that it offreth to our senses, causeth of it selfe some other thing to come to our knowledge. And hereof it is called a Mysterie, or a Holy Secresie:De Consecr. dist. 2. Signu [...]. for that our eye beholdeth one thinge, and our Faithe an other. For example, In Baptisme our bodily eie seeth Water: but our Faithe, whiche is the eie of our minde,1. Iohan. 1. séeth the Bloude of Christe, whiche, as S. Iohn saithe, h [...]th washed vs from al our sinnes. Therefore ChrysostomeChrysost. in. 1. Epist. ad Corinth. Hom. 7. saith, Incredulus, cùm Baptismatis lauacrum audit, persuadet sibi, Simpliciter esse Aquam. Ego verò non simpliciter video▪ quod video, sed animae per Spiritū purgationē: & Sepulturam, Resurrectionem, Sanctificationem, Iustitiam, Redemptionem, Adoptionem, Haereditatem, Regnum Coelorum, Spi [...]itus Sarietatem considero. Non enim aspectu iudico ea, quae videntur, sed Mentis Oculis. The Infidel, when he heareth of the Water of Baptisme, thinketh it to be onely plaine water: but I, that beleeue in Christe, doo not onely, and simply see Water, but I see the clensinge of [...]he Soule by the Spirite of God: I consider Christes Burial, his Resurrection, our Sanctifica [...]on, our Righteousnes, our Redemption, our Adoption, our Enheritance, the Kingedome of Heauen, and the fulnes of the Sprite. For the thinges, that I see, I iudge not with my bodily eies, but with the eies of my Minde. Now, wil M. Hardinge say, that Chrysostome onely for a countenance, speaketh thus honorably of the Sacrament of Baptisme, meaninge notwithstandinge, it is nothing els, but Bare Water? Certainely S. Augustine saithe, In Sacramentis videndum est, non, quid sint, sed, quid Significent.Augustin. contr [...] Maximinum. li. 3. ca. 22.In Sacramentes we must consider, not, what they be in deede, but, what they Signifie. If yt euery thinge, according to M. Hardinges iudgement, muste néedes be accompted Bare, wherein Christes Bodie is not Really Presente, then is the Sacrament of Baptisme a Bare Sacrament: & M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke: onlesse perhaps he wil say,Plato. Christes Bodie is Really inclosed in it. Plato saithe, It is the greatest parte of Wisedome, to discerne, Aliud, & Idem, One, and the same thinge, from an Other thinge.Augustin. in Iohan. tractat. 26. For of errour herein euermore riseth al Confusion. But S. Augustine saithe, Aliud est Sacramentum, aliud res Sacramenti: The Sacrament is One thinge: and the Substance of the Sacrament, whiche is Christes Bodie, is an other thinge. And least M. Hardinge should shifte of this mater, and say, as his manner is, that the Sacrament is nothinge els, but the Outwarde Forme, and Appearance, or shewe of Breade, and Wine,Rabanus Ma [...] rus. li. 1. ca. 31. Rabanus Maurus hath preuented him in this wise, Sacramentum in alimentum Corporis redig [...]tur: The Sacrament is turned into the nourishment of the Bodie. Therefore these twoo thinges beinge diuerse, and sundrie, the one the Token, the other the thinge tokened: The one Christes Bodie, and the other the Sacrament of the same Bodie: The one Naturally féedinge the Bodie, the other Supernaturally feedinge the Soule: it were great Confusion, either to make them bothe one, or els by errour to take the one for the other.Augustin. De Doctrin. Christ. li. 3. ca. 5. And for that cause S. Augustine saith, as it is before alleged, Ea demum est miserabilis Animae seruitus, Signa pro rebus accipere, That in [Page]deede is a Miserable Seruitude of the Soule, to take the Signes in steede of the thinges, that be signified.

Now touchinge the Adoration of the Sacrament, M. Hardinge is not hable to shew, neither any Commaundement of Christe, nor any Woorde, or Example of the Apostles, or Ancient Fathers concerninge the same. It is a thing very lately diuised by Pope Honorius,Extra de Celebra. Missar. about the yeere of our Lorde. 1226. Afterwarde increased by the New solemne Feast of Corpus Christi day, by Pope Urbanus, Anno 2264. Clem. li. 3. ti. 16. Ca. Si Dominū. And last of al Confirmed for euer by multitudes of Pardons in the Councel of Uienna by Pope Clement. 5. An. 1310. The Churche of Asia, and Graecia neuer receiued it vntil this day. The mater is greate, and cannot be attempted without greate danger.Apocalyp. 21. To geue the Honour of God to a Creature, that is no God, it is manifest Idolatrie. And al Idolaters, as S. Iohn saith, shal haue their portion in the lake burninge with fier, and Brymstoane, whiche is the seconde death.

M. Hardinge. The .2. Diuision.

But now this beinge that very Breade, whiche God the Father gaue vs from Heauen,Iohan. 6. as Christe saith: This Breade beinge the Fleashe of Christe, whiche he gaue for the life of the worlde.

The B. of Sarisburie.

M. Hardinge would séeme, to haue trained al the Ancient Doctours vnto his side, and to that ende hath mustred them here in an armie al togeather. How be it of them al, there is not one, that teacheth vs one woorde of the Adoration of the Sacrament. Wherefore, if he bringe them foorthe onely for a Shew, they are to many: but if he bringe them, as Witnesses, they are to few: for, touchinge the case, they say nothinge. Yet M. Harding, as a man muche doubtinge his Readers memorie, whatsoeuer he hath shortely alleged here, hath els where repeted, and doubled the same in other places of his Booke: so that, if I would answeare al in particulare, I should be ouer tedious. For auoidinge whereof, it shalbe sufficient, to referre mee selfe ouer to suche places, where as these Authorities are answeared seuerally more at large.

First, as I haue saide before, there is not one of al these Fathers, that willeth vs to Adoure the Sacrament with godly honour. Which thinge notwithstanding they were hable to haue written, if it had béene then either vsed, or thought conuenient: and M. Hardinge was hable to haue founde it, if it had béene written. The Bread of the Sacrament is not that Breade,Cypri. li. 1. ep. 6. of which Christe speaketh in the sirth of S. Iohn: but very material Breade in déede, and, as S. Cyprian saith, Ex multorum granorum adunatione congestus, Moulded togeather of the minglinge of many corues, and a Sacrament of that Breade, that came from Heauen. But this mater is answeared in the fifthe Article, and in the First, Seconde, and Thirde Diuision.

M. Hardinge. The .3. Diuision.

This beinge that Breade, and that Cuppe, whereof whosoeuer eateth, or drinketh vnworthely, shalbe giltie of the Bodie, and Bloud of our Lorde.

The B. of Sarisburie.

S. Hierome saith,Hieronym. in Malachi. ca. 1. Dum Sacramenta violantur, ipse, cuius Sacramenta sunt, violatur. When the Sacramentes be misvsed, God him selfe, whose Sacramentes they be, is misused. And the greatest Abuse, and Uilanie, that can happen to any Sacrament, is, contrary to Christes Institution, and the nature of a Sacrament, to be honoured in stéede of God.Augustin. contra Fulgentium ca. 6. And S. Augustine saith, Qui indignè accipit Baptisma, Iudicium accipi [...], non Salutem. Who so receiueth Baptisme vnwoorthily, receiueth his Iudgement, and not his Health. Wherefore, if M. Hardinge thinke this warrant sufficient to proue Adoration, then must he also Adoure the Water of Baptisme.

[Page]

M. Hardinge. The .4. Diuision.

(160)The .160. Vntruthes fine togeather, in the reporte of foure vvordes. In this Sacrament beinge conteined the very Real, and Substantial Bodie, and Bloude of Christe, as him selfe saithe expressely, in the three first Euangelistes, and in S. Paule.

The B. of Sarisburie.

It is a bolde enterprise, in the reporte of foure plaine woordes to committe fiue manifest vntruethes, & that altogeather with one breath. Certainely M. Hardinge wel knoweth, that neither Christ, nor Paule, nor any of the Euangelistes, I adde further, nor any of the Catholique Doctours, in this case of the Sacrament, euer vsed any of these Termes, either Carnally Conteined, or Expressely, or Uery, or Real, or Substantial. Onely they say, This is my Bodie: whiche woordes the Ancient Father Tertullian expoundeth thus,Tertull. contr [...] Marcion. li. 4. This is a Figure of my Bodie.

M. Hardinge. The .5. Diuision.

This beinge that Holie Eucharistia, In Epistola quadam ad Smyrnēses▪ vt citatur à Theodoreto in Polymorph. li. 4 [...] [...]Haereses. ca. 34. whiche Ignatius calleth the fleashe of our Sauiour Iesus Christe, that hath suffered for our Sinnes, whiche the Father by his goodnes hath raised vp to life againe: This beinge, not Common Breade, but the Eucharistia, after Consecration consistinge of two thinges, Earthely, and Heauenly, as Irenaeus saithe, meaninge by the one, (161)The .161. Vntrueth. For Irenaeus meaneth not the Formes, or Shevves of Breade, but the Substance of very Breade it self. the outwarde Formes: by the other, the very Bodie and Bloude of Christe, who parcely for the Godhead inseperably thereto vnited, and partely for that they were conceiued of the Holie Ghoste in the moste Holie Virgin Marie, are woorthily called Heauenly.

The B. of Sarisburie.

What Theodoretus thought in this behalfe, it is plaine by his owne woordes. For thus he writeth, Signa Mystica post Sanctificationem non recedunt à Natura sua:Theodoret. Dialogo. 2.The Mystical Tokens after the Sanctification, or Consecration goe not from their owne Nature: that is to say, remaine in Substance, and Nature, as thei were before. By these woordes we may plainely sée Theodoretus iudgement. How be it, in al Sacramentes twoo thinges must be considered, whereof, as Irenaeus saithe, they doo consiste. The one is Earthly, the other is Heauenly: The one wée sée with our Bodily eies, the other wée sée with the eies of our Faithe: The one is in the Earthe, the other is in Heauen. These partes bicause they are ioined in one Mysterie, therfore oftentimes thei scorce names, the one enterchangeably with the other. For as Christes very Bodie is called Breade, although in déede it be no Breade: So the Sacramental Breade is called Christes Bodie, although in déede it be not Christes Bodie. Therefore as the Sacrament is called Christes Bodie, euen so, accordinge to the saieinge of Ignatius, it is the Fleashe of Christe,Theodoret. in Polymorpho. euen the same, that hath suffred for our Sinnes, and that the Father hath raised againe to life: that is to say, A Sacrament of that Fleashe. In like sorte S. Chrysostome writeth of the Sacrament of Baptisme:Chrysostom. in Epist. ad Hebrae. Homil. 16. Ostendit hoc loco, idem esse Sanguinem, & Aquam. Baptisma enim eius, etiam Passio eius est. S. Paule sheweth in this place, that the Bloud (of Christ) and the water (of Baptisme) are both one. For Christes Baptisme, is Christes Passiō. He saith, The Water, & the Bloude of Christe are both one thing, & that, he saith, was S. Paules meaninge. Yet notwithstandinge, neither is the Water Christes Bloude in déede: neither is Christes Bloude in déede Material Water. But thus they borowe eche of them the others name, bicause they are ioyned togeather in one Mysterie. So is the Bloude of Christe called Water, bicause it cleanseth: so is the Water called Christes Bloude, bicause it is a Sacrament of that Bloude. And as S. Chrysostome saithe, The Water of Baptisme is Christes Bloude: euen so Ignatius saithe, The Breade is the Fleashe of Christe, and none otherwise. These thinges are plaine, and without cauil. [Page] Therefore S. Augustine saith,Augustin. Epist. 23. Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt. Ergo secundum quendam Modum Sacramētum Corporis Christi, Corpus Christi est: & Sacramentum Sanguinis Christi, Sanguis Christi est. Sacramentes bicause of a certaine likenes, oftentimes receiue the names of the thinges them self (whereof they be Sacramentes).Secūdum quendam Modum.And therefore the Sacrament of Christes Bodie after a certaine manner (of speache) is the Bodie of Christe: And the Sacrament of Christes Bloude, is likewise (after a certaine manner) the Bloude of Christe.

But here hath M. Hardinge taken greate paines, to wreast, and to falsifie the plaine woordes of that holy Father Ireneus.Irenaeus li. 4 ca. 34. For that parte of the Mysterie, that Ireneus calleth, Rem terrenam, an Earthly thinge, that is to saie, Breade, the same M. Hardinge, contrary to his Authours meaninge, calleth Formes, or Accidentes, or Shewes of Breade. For this fonde, and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies: but was brought in welneare a thousande yeeres afterwarde, to accompanie Transubstantiation. But Ireneus in plaine wise calleth it a Creature.Irenaeus eodem loco. Thus he saith, Sāctificamus Creaturā: We doo sanctifie a Creature. Offerimus e [...] ex Creatura eius: We offer vp vnto him of his Creature. And that he meaneth, not a miraculous Creature, as is Accidens sine subiecto, the like whereof was neuer seene: but he saith simply,Ibidem. Creaturam, quae est secundum nos,Secundum nos. [...].Suche a Creature, as we haue in common vse: Suche as we see: Suche as we feele: Suche as we eate: Suche as we drinke: and, vtterly to cutte of al M. Hardinges shiftes,Ir [...]naeus li. 5. he saith, Ex illa augetur, & consisti [...] Carnis nostrae Substantia. Of the same the Substance of our Fleashe is increased, and standeth. Therefore it is certaine, and most manifest by Ireneus, that, as Christes Bodie is the one parte of the Sacrament, so is Material Breade the other. Likewise in Baptisme, as the one parte of that holy Mysterie is Christes Bloude, so is the other parte the Material Water. Neither are these partes ioined togeather in place, but in Mysterie: and therefore they be oftentimes seuered, and the one is receiued without the other. And for that cause S. Augustine saith,Augustin. in libro Sententiarum. senten. 338. Et in Iohan. tractatu. 26. Qui discordat à Christo, nec Panem eius manducat, nec Sanguinem bibit: etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat, Who so disagreeth from Christe, neither eateth his Breade, nor drinketh his Bloude: although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption.

If any man thinke it strange, that the Sacrament is called the Bodie, and the Fleashe of Christe, beinge not so in deede, let him vnderstande, That the Written Woorde of God is likewise called Christes Bodie, and Christes Fleashe, euen the same, that was borne of the Uirgin, and that the Father raised againe to life: although in deede it be not so.Hieronym. in Psalm. 147. So saith S. Hierome: Quando dicit, qui non comederit Carnem meam, & biberit Sanguinem meum &c. Licet in Mysterio possit intelligi, tamen veriùs Corpus Christi, & Sanguis eius Sermo Scripturarum est. VVhen Christe saith, He that eateth not my Fleashe, and drinketh not my Bloude, &c. Notwithstandinge it maie be taken of the Mysterie,Veriùs.Yet the VVoorde of God is more truely the Bodie of Christe, and his Bloude. Here note, good Reader, That by these woordes of S. Hierome, the Woord [...] of God is the Bodie, and Bloude of Christe, and that more truely, then is the Sacrament.

M. Hardinge. The .6. Diuision.

This beinge that Breade, whiche of our Lorde geuen to his Disciples, not in shape,In Ser [...] de Coena Domini▪ but in Nature chaunged, by the almightie Power of the VVoorde is made Fleashe, as S. Cyprian termeth it.

The B. of Sarisburie.

This authoritie is answeared more at large in the Tenthe Article, and in the Second Diuision.

[Page]

M. Hardinge. The .7. Diuision.

This beinge that Holy Mysterie, wherein the Inuisible Prieste turneth the Visible Creatures (of Breade, and VVine) into the Substance of his Bodie,Homi. 5. De Pascha. and Bloude, by his VVorde, with secrete power, as Eusebius Emissenus reporteth.

The B. of Sarisburie.

This Authoritie is answeared in the Tenthe Article, and in the Seuenthe Diuision.

M. Hardinge. The .8. Diuision.

So S. Hilane saithe, Christ dvvelleth in vs Naturally by the vvater of Baptisme. De Trini [...]a. li. 8. This Beinge that Holie Foode, by woorthy receiuinge whereof Christe dwelleth in vs Naturally, that is to witte in vs by truethe of Nature, and not by Concorde of VVil onely, as Hilarius affirmeth.Lib. 8. De Trinitate.

The B. of Sarisburie.

This Authoritie is answeared before in the Fifthe Article, and the Tenthe Diuision.

M. Hardinge. The .9. Diuision.

Againe this beinge that Table, whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie, as the same Hilarie saithe.

The B. of Sarisburie.

This Authoritie, as it nothinge hindereth vs, so it nothinge furthereth M. Hardinge. Wee saye, that at that Holy Table oure Faithe is directed, not vnto a fantasie, but vnto the very Bodie, and Bloude of Christe, and tasteth it, and feedeth on it: and that as verily, and as effectually, as our Bodie feedeth vpon material foode. And we adde further, That, who so euer eateth not Christes Fleashe,Iohan. [...]. nor drinketh his Bloude, shal not haue euerlastinge life. But the thinge, that we receiue with our mouth, is not the same thing, that we receiue with our Faith. For, as it is before alleged out of S. Augustine,August [...]in. Ioh [...] Tractatu. 26. Aliud est Sacramentum, aliud res Sacramenti. The Sacrament is one thinge, and the Mater, or Substance of the Sacrament, whiche is Christes very Bodie, is an other thinge.

But beinge graunted, that Christes Bodie is verily, and really in the Sacrament: Yet cannot M. Hardinge thereof conclude his purpose. His argument standeth thus:

Christes Bodie ought to be Adoured with Godly honoure:
Christes Bodie is in the Sacrament:
Ergo, The Sacrament ought to be Adoured with Godly honoure.

This argument is made vp of foure Termes: and therefore in the Schooles would be counted childishe. The erroure thereof wil the better appeare by the like.

Christes Bodie ought to be Adoured with Godly honoure:
Christes Bodie is in heauen:
Ergo, Heauen ought to be Adoured with Godly honoure.

M. Hardinge. The .10. Diuision.

This beinge that Breade whiche neither Earinge, nor Sowinge, nor woorke of Tillers hathe brought foorthe, but that Earthe, whiche remained vntouched, and was ful of the same, that is, the Blissed Virgin Marie, as Gregorie Nyssene describeth.

The B. of Sarisburie.

Gregorie Nyssene in this whole place speaketh not one woorde, neither of any Adoration, nor of the Sacrament: but onely of Christes Birthe of the Blissed Uirgin. These woordes are alleged, and answeared before in the fifthe Article, and tenth Diuision. Yet shortely, and by the waie, these Woordes yelde vs one good reason against M. Hardinge. For, where as Gregorie Nyssene saith, The Breade of Christes [...]odie cometh not of the laboure of tillers, that is to saie, of Material Corne: and neuerthelesse S. Cyprian, and S. Augustine saie, the Sacrament is [Page] wrought of many Cornes.Cyprian. lib. 1. Epist. 6. Of these Fathers thus considered togeather, we maie conclude, That Christes Bodie, and the Sacrament are sundrie thinges. The argument that M. Hardinge canne geather hereof,Augustin. in Iohan. tracta. 26. standeth thus:

Christe was borne of the Blissed Uirgin:

Ergo, We ought to Adoure the Sacrament. For other necessitie of sequele out of these woordes there is none.

M. Hardinge. The .12. Diuision.

This beinge that Supper,Constitut. Apostolicarum. li. 8. ca. v [...]t. in the whiche Christe Sacrificed him selfe, as Clemens Romanus, and as Hesychius declareth: who furthermore in an other place writeth moste plainely, that these Mysteries, meaninge the Blessed Sacrament of the Aultare, are Sancta Sanctorum, the Holiest of al Holie thinges, because it is the Bodie of him selfe,In Leuir. li. 1. ca. 4. of whom Gabriel saide to the Virgin, The Holie Ghoste shal come vpon thee, and the power of the Highest shal ouershadowe thee:Hesychiu [...] speaketh these vvoordes, not of the Sacramēte, but of Christ him selfe. therefore that Holie thinge, whiche shalbe borne of thee, shalbe called the Sonne of God: and of whom also Esa [...]e spake, Holie is our Lorde, and dwelleth on high, verily in the bosome of the Father.

The B. of Sarisburie.

Christe, as he had shewed his Disciples before, yt he must goe vp to Hierusalem, and there be Crucified, so beinge at that his last mourneful Supper, he ordeined a Sacrament of his Death, and tooke Breade, and Brake it, and described, and expressed before theire eyes the whole order, and manner of his Passion: As if he shoulde haue saide, Thus shal my Bodie be Broken: thus shal my Bloude be sheadde. This description of Christes Death so plaine, and so liuely, Hesychius calleth a Sacrifice, that is to saie, an Examplar, or Resemblance of that Sacrifice, whiche he had to offer the daie folowinge vpon the Crosse. And in déede, as the Breade was Christes Bodie, so the Breakinge of the same was Christes Passion. And in this manner of speache the Ancient Fathers seeme to cal Baptisme a Sacrifice. Chrysostome saith, Baptisma Christi,Chrysost. in Episto. ad Hebrae.Passio Christi est. The Baptisme of Christe, is Christes Passion. So Tertullian, Tingimur in Passione Domini, We be washte in the Passion of our Lorde. So like wise againe Chrysostome saith,Homi. 16. Quod Crux, & Sepulchrum fuit Christo, id nobis Baptismus factus est.Tertullian. de Baptismo.That is Baptisme vnto vs, that the Crosse, and Graue was vnto Christe. In this sense Hesychius saith, Christe offered him self at his last Supper: that is to saie,Chrysost. in Epist. ad Roma. by waie of a Sacrament, and in a Mysterie, but not in deede: to take awaie the sinnes of the Worlde. In like sense the same Hesychius calleth the Birth of Christe a Sacrifice:Homi. 10. These be his woordes, Sacrificium Coctum Christi appellat Incarnationem: The bakte Sacrifice he calleth the Incarnation of Christe. Hesychius in Leui. li. 1. ca. 2.

Touchinge this woorde, Sancta Sanctorum, it is not the outwarde Sacrament, that Hesychius calleth by that name, but the very Bodie of Christe it selfe: whiche,August. in Iohā. tracta. 26. as S. Augustine saith, is Res Sacramenti, The Substance, and Mater of the Sacrament. So writeth Origen vpon Leuiticus, Quae est Hostia, quae pro peccatis offertur,Origen in Leui. Homi. 7.& est Sancta Sanctorum, nisi vnigenitus Filius Dei Dominus meus Iesus Christus? Ipse solus est Hostia pro peccatis, & ipse est Hostia, Sancta Sanctorū. What is that Sacrifice, that is offered vp for Sinne, and is the Holy of the Holy: but the onely begotten Sonne of God my Lorde Iesus Christe? He onely is the Sacrifice for Sinne: and he is the Sacrifice, of Holy thinges the most Holy. And this he speaketh of the Sacrifice, that Christe made vpon the Crosse. And therfore he addeth thus, Quod vno verbo Apostolus explicauit, cùm dicit, Qui seipsum obtulit Deo. Which thinge the Apostle expressed in one woorde, saieinge thus, VVhich hath offered vp him self vnto God.

How be it, not onely the Sacrament, but also other thinges appointed vnto godly vse,Inter Decre. Bonifac. 1. Decre. 3. may be called, Sancta Sanctorum. So it is written, and determined by Bonifacius the Firste: Omne, quod Domino Consecratur, siue fu [...]rit homo, siue animal,[Page]siue ager, vel quicquid fuerit semel consecratum, Sanctum Sanctorum erit Domino.12. Quaest. 2. Nulii liceat. Leuiti. 27.Euery thinge, that is Consecrate vnto the Lorde, be it Man, or beast, or landes, or what so euer, beinge Consecrate, it is Holy of the Holy vnto the Lorde. Neither dooth he cal the holy Mysteries, Sancta Sanctorum, in that sense, that M. Harding meaneth, for that they are the holiest of al holy thinges, but bicause they are appointed for Holy People. For thus he expoundeth it him selfe,Origen. in Leuiticum hom. 13. Panis iste, & Calix, Sancta Sanctorum sunt. Vides, quomodo non dixerit, Sancta, tantummodò, sed Sancta Sanctorum. Ac si dicere [...], Panis iste non est communis Omnium, nec cuius (que) indigni, sed Sanctorum est. Quantò magis hoc & de Verbo Dei dicemus, Hic Sermo non est omnium, nec cuiuscunque, sed Sanctorum est? This Breade, and this Cuppe, are the Holy thinges of the Holy. You see, That he saith not onely, They are Holy thinges: but he addeth bi [...]ides, Of the Holy. As if he woulde say, This Breade is not common to al men, nor to euery vnworthy: but it is the Breade of the Holy. How muche more may wee say the same of Goddes woorde, This Woorde is not of al men, or of euery Bodie, but of the Holy? Therefore S. Chrysostome saith, The Priest was wonte, to shew foorthe the Bread in the time of the Holy Mysteries, and to say, Sancta Sanctis, Holy thinges for the Holy. And this is the meaning of, Sancta Sanctorum.

As for Clemens of Rome, ye Apostles Felow, as M. Harding euerywhere calleth him, he saith not, That Christ offered him selfe at his Last Supper: but rather far otherwise. Thus he saith, Propter nos Homo factus, & Spirituale Sacrificium offerens Deo. Christe beinge made Man for vs, and offeringe vnto God a Spiritual Sacrifice.

And in plainer sorte, he maketh this praier vnto God, touchinge the same,Li. 8. ca. 13▪ Offerimus tibi Regi, & Deo, iux [...]a Christi institutionem hunc Panem, & hoc poculum: Wee offer vp vnto thee, ô King and God, this Breade, and this Cuppe. He saith not, wee offer vp Really the Bodie of thy Sonne: but this Breade, and this Cuppe. Which also he calleth Antitypa, that is to say, Signa Corporis, & Sanguinis Christi: The Tokens, or Pleadges of Christes Bodie, and Bloud. And so Theodoretus writeth hereof:Theodoret. [...]Psal. 110. Ecclesia offert Corporis, & Sanguinis eius Symbola: The Churche offereth the Tokens, or Signes of his Bodie, and Bloud.

M. Hardinge. The .12. Diuision.

On the holy Table, where these Mysteries are celebrated, the Lambe of God beinge laied, and Sacrificed of Priestes vnbloudely, as that moste Ancient, and woorthy Councel of Nice reporteth.

The B. of Sarisburie.

As the Councel of Nice saith, The Lambe is laide vpon the Aultar, alludinge vnto the Sacrifices of the Olde Lawe, euen so dooth S. Augustine say vnto the people,Augustin. in Sermone ad Infantes. Citatur à [...]eda. 1. Corin. 10. Vos estis in Mensa: vos estis in Calice. You are vpon the Table: you are in the Cuppe. As the people is laide vpon the Table, so is Christe laide vpon the Table. But this Authoritie is answeared more at large in the fi [...]te Article, and the eighth Diuision.

M. Hardinge. The .13. Diuision.

Briefely, in this highest Sacrament vnder visible shape inuisible thinges, soothely the very true, Real, Liuely, Natural, and Substantial Bodie, and Bloud of our Sauiour Christe being conteined, as (162)The .162. vntruth. Misreportinge the Scriptures, the Councels, and Anciēt Fathers. the Scriptures, Doctours, Councels, yea and the best learned of Martin Luthers Schoole, doo most plainly, and assuredly affirme.

The B. of Sarisburie.

Now soothly, if M. Hardinge coulde haue founde any of al these Termes, Real, Lyuely, Natural, or Substantial, either in the Scriptures, or in the Doctours, or in any Councel, he woulde not haue spared the allegation. But thus auouchinge these Termes, and so constantly assu [...]ring vs thereof by these Authorities, beinge neuerthelesse not hable anywhere to finde the same, wée must néedes thinke, he [Page] misreporteth the Scriptures,Constancie. the Doctours, and the Councelles, and muche abuseth the simple credulitie of the people.

M. Hardinge. The .14. Diuision.

This (I say in conclusion) beinge so, as it is vndoubtedly so: we that remaine in the Catholike Churche, and can by no persecution be remoued from the Catholike Faithe, whome it liketh M. Iuel, and his fellowes to cal Papistes, beleeue verily, that it is our bounden dewtie to Adore the Sacrament, and to woorship it with al Godly Honoure. By whiche woorde, Sacrament, notwithstandinge in this respecte we meane not the outwarde Formes, (163)The .16 [...]. Vntruthe. For these Speaches vvere neue [...] knovven, nor hearde of in any time of the Ancient Fathers. that properly are called the Sacrament, but the thinge of the Sacrament, the Inuisible Grace, and Vertue therein conteined, euen the very Bodie and Bloude of Christe.

And when we adore, and woorship this Blissed Sacrament, we dooe not Adore, and VVoorship the Substance it selfe of Breade and VVine, (164)The .164. Vntrueth. For the Breade, and VVine remaine stil, as shal appeare in the tenthe Article. because after Consecration none at al remaineth. Neither doo wee Adore the outwarde Shapes, and Formes of Breade, and VVine, whiche remaine: for they be but Creatures, that ought not to be Adored: But the Bodie it selfe and Bloude of Christe, (165)The .165. Vntrueth. As maye more largely appeare by the Fifthe, and the Sixthe Article. vnder those Formes Verily, and Really conteined, lowly, and deuoutly doo wee Adore. And therefore, to speake more properly, and accordinge to skille, least our Aduersaries might take aduantage against vs through occasion of termes, where right sense onely is meante▪ wee protest, and saye, that wee doo, and ought to Adore and woorship the Bodie, and Bloude of Christe in the Sacramente.

The B. of Sarisburie.

If M. Hardinge be Persecuted, as he saithe, verily it seemeth a delicate kinde of Persecution. They of his side did not so persecute others. But Salomon saith, There be certaine that flee,Prouerb▪ 28. Epiphan li. 2. De [...]manitis.when nom [...]n foloweth them. Thus did Arius the Heretique sometimes complaine of his Persecutours: [...]. Arius that wrongefully suffereth Persecution for the Trueths sake, that conquereth al thinges.

As for M. Hardinges Constancie, which is here brought in, as in stéede of some proufe, I wil say nothinge. How be it his frendes thinke, So many, so light, and so suddaine changes, can scarcely stande wel with the title of Constancie. Certainely the mainteinance of open, & knowen errour, should rather haue some other name. The Prophete Zacharie saithe,Zachar. 7. Iob. 41. Posuerunt vt Adamantem Cor suum: They haue sette their harte, as the Adamant stoane. Iob saithe, Stetit cor eius sicut incus: His harte stoode as a steadie. Yet might not they therefore be called constant. S. Hilarie saithe, Grauis, & periculosus est lapsus in multis.Hilarius de Trinitate li. 6. ca. 84.Etsi enim se intelligant, tamen pudor exurgēdi authoritatem sibi praesumit: vt, quòd errant, prudentiam velint existimari: quòd cum multis errant, intelligentiam esse asserant Veritatis. Fallinge from God in many men is gre [...]ous, and dangerous. For, albeit they vnderstande them selfe, yet, for that they are ashamed to rise againe, they therefore take vpon them some authoritie, and wil haue their Errour counted Wisedome: and, that they are deceiued with many, they cal it the vnderstandinge of the Trueth. Touchinge the purpose, it appeareth, this mater cannot stande without the disordringe, and confoundinge of the Natural course, and sounde of woordes. Sometimes the Accidentes, and Shewes of Breade muste be the Sacrament: Sometimes Christes Bodie, whiche, as M. Hardinge confesseth, in déede is not the Sacrament, yet to mainteine this newe Adoration, muste needes become the Sacrament. And thus now wée haue twoo Sacramentes togeather in one Sacrament. And yet in the Conclusion, we may not woorship the very Sacrament, but onely Christes Bodie in the Sacrament. And this, as M. Hardinge telleth vs, is a Proper, Plaine, Familiar kinde of speache, and accordinge vnto skil. Thus he teacheth vs to lifte vp our hartes, and to woorship God in Sprite and Trueth. Onlesse the simple people goe to the Uniuersities, and learne this newe skil, what [Page] is Accidens absque subiecto: Corpus sine loco: Locus sine Corpore: Quantitas sine modo quanti, thei cannot skilfully woorship Christes Bodie. Or if they woorship without this skil, they woorship one thinge for an other, and become Idolaters.

M. Hardinge. The .15. Diuision.

And here this muche is further to be saide, that in the Sacrament of the Aultar the Bodie of Christe is not Adored by thought of minde sundred from the woorde, but beinge inseparably vnited to the woorde. For this is specially to be considered, that in the moste Holy Sacrament, the Bodie and Bloude of Christe are not present by them selues alone, as beinge separated from his Soule, and from the Godhead: but that there is (166)The .166. Vntruethe, Often auouched, and neuer prooued. These vvordes perteine onely to Christe him selfe: And nothinge at al vnto the Sacramēt. here his true and liuinge Fleashe, and Bloude ioyned togeather with his Godhead inseparably, and that they be as him selfe is, perfite, whole, and inseparable. VVhiche is sufficiently confirmed by sundrie his owne woordes in S. Iohn. I am (saithe he) the Breade of life. Againe, This is Breade comminge downe from Heauen, that, if any eate of it, he die not. I am the liuely Breade that came downe from Heauen: If any eate of this Breade he shal liue euerlastingly. And to shewe, what Breade he meante, he concludeth with these woordes: And the Breade, whiche I shal geue, is my Fleashe, whiche I shal geue for the life of the worlde. By whiche woordes he assureth vs plainely, that his Fleashe whiche he geueth vs to eate, is ful of life, and ioyned with his Godhead, whiche bringeth to the woorthy receiuers thereof immortalitie, as wel of Bodie, as of Soule. VVhiche thinge Fleashe, and Bloude of it selfe coulde not performe, as our Lorde him selfe declareth plainely, where he saithe as there it foloweth: It is the Spirite that quickeneth, or geueth life, the fleashe profiteth nothinge. The woordes whiche I haue spoken to you be Spirite, and life. As though he had saide thus: The Fleashe of it selfe profiteth nothinge, but my Fleashe, whiche is ful of Godhead and Spirite▪ bringeth and woorketh immortalitie and life euerlastinge to themA vaine addition. For S. Augustine saithe▪ The Bodie of Christe it selfe is receiued of al men vnto life, and of no man vnto iudgemēt. that receiue it woorthily. Thus we vnderstande in this Blissed Sacrament, not onely the Bodie and Bloude of Christe, but al and whole Christe, God and Man, to be present in substance, and that for the inseparable vnitie of the person of Christe: and for this cause we acknowledge our selues bounden to adore him, as ver [...]e true God, and Man.

For a clearer declaration hereof,In Iohan. tractat. 27. I wil not let to recite a notable sentence out of S. Augustine, where he expoundeth these woordes of Christe: Then, if ye see the Sonne of man goe vp, where he was before. There had beene no question (saithe he) if he had thus saide: Yf ye see the Sonne of God goe vp, where he was before. But, where as he saide, The Sonne of man goe vp, where he was before, what was the Sonne of man in heauen, before that he beganne to be in earth? verily here he saide, where he was before▪ as though then he were not there, when he spake these woordes. And in an other place he saith, Noman hath ascended into heauen, but he, that descended from heauen, the Sonne of Man, whiche is in heauen. He said not, VVas, but the Sonne of Man (saith he,) whiche is in heauen. In Earth he spake, and saide him selfe to be in heauen. To what perteineth this, but that we vnderstande Christe to be one persone, God, and Man, not two: leaste our Faith be not a Trinitie, but a qu [...] ternitie? VVherefore Christe is one, the woorde, the soule, and the fleashe, one Christe: the Sonne of God, and the Sonne of Man, one Christe. The Sonne of God euer, the Sonne of Man in time: Yet one Christe, accordinge to the Vnitie of person was in Heauen, when he spake in Earthe. So was the Sonne of Man in Heauen, as the Sonne of God was in Earth. The Sonne of God in Earth in fleashe taken, the Sonne of Man in heauen in vnitie of personne. Thus farre S. Augustine.

The B. of Sarisburie.

It is true, That Christes Bodie, and his Godheade are ioined inseparably, and therefore must be Adoured both togeather. For we maie not diuide the Godheade from the Manheade, and so imagin two sundrie Christes, the one to be honoured, the other to stande without honoure, as did the Heretique Nestorius.Cyrillus in Apolog [...]tico. But as the Bodie, and Soule of Man, beinge ioined both in one, are honoured both togeather: so must the Humanitie, and Diuinitie of Christe,In Edicto Imperatoris Iusti. inter Decret [...] Iohan. 2. beinge ioined both in one, likewise be honoured both togeather. Otherwise to saie, as the Heretique Nestorius saide, Thomas touched him, that was risen againe: and honoured him, that raised him vp, [Page] it were greate blasphemie. Neuerthelesse, notwithstandinge the Bodie, and Godheade of Christe be ioined in one Persone,Concil. Chalcedon. Actio. 1. yet are they distincte, and sundrie Natures: The one Finite, the other Infinite: The one in place, the other incomprehensible without place: The one a Creature, the other the Creator. Neither is there any Godly honoure dewe vnto the Bodie of Christe in respecte of it self: but onely, for that it is ioined in one Person with the Diuinitie. Al these thinges be true, and out of question.

Likewise the woordes, that Christe spake in the sixth Chapter of S. Iohn, & are here alleged by M. Hardinge, are vndoubtedly true: howe be it not accordinge to the simple sounde and tenoure of the letter: For that, as S. Augustine saith, were, Augustin. De Doctrina Christiana. li. 3. c. 16. Origen. in Leui. hom. 7. Flagitium, & facinus, An Hainous wickednes: And, as Origen saith, It woulde kil the soule. And therefore Christe him self expoundeth his owne meaninge touchinge the same, It is the Sprite, that geueth life: the Fleashe profiteth nothinge. The woordes, that I haue spoken, be Sprite, and life. Whiche woordes S. Augustine expoundeth thus: Spiritualiter intelligite, quae locutus sum. Nō hoc Corpus, quod videtis, māducaturi estis. Vnderstande ye Spiritually the thinges,Augustin in Psalm. 98. that I haue spoken. Ye shal not eate this Bodie, that ye see. Likewise Chrysostome, Secundum Spiritum verba mea audienda sunt: Qui secundum Carnem audit,Chrysost. in Iohan. hom. 47.nihil lucratur, nihil vtilitatis accipit. My woordes must be hearde Spiritually: Who so heareth them Carnally, or, accordinge to the Fleashe, geateth nothinge, nor hath any profite by them. He saith further by waie of obiection against him self, Quid ergo est Carnaliter intelligere? Simpliciter, vt res dicuntur: neque aliud quicquā cogitare. And what is meante by these woordes, To vnderstande accordinge to the Fleashe? He answeareth, It is to vnderstande simply, and plainely, euen as thinges be spoken, and to thinke vpon nothing els. Thus therefore Christe saide, to cutte of theire Carnal cogitations, The woordes, that I spake are sprite, and life. As if he shoulde saie, Neither is my Fleashe meate, nor my Bloude drinke, to enter into your mouthes, and to feede your bodies. But if your Soules be hungrie, I am Spiritual meate, to feede yowe: yf your Soules be thirstie, I am Spiritual drinke to refreashe yowe. To this purpose S. Chrysostome saith thus: Chrysost. ad popul. Antiochen. homi. 21. Omnia tibi Christus factus est: Mensa, Vestimentū, Domus, Caput, & Radix &c. Christe is become [...]l thinges vnto thee: Thy Table, thy Apparel, thy Howse, thy Heade, and thy Roote.Galat. 3. S. Paule saith, As many of yowe, as are Baptized in Christe, ye haue put on Christe: Iohan. 6. Beholde, howe Christe is made thy Apparel. And wilt thou learne, howe he is become thy Table? He saith, vvho so eateth me, shal liue through me: And that he is thy Howse,Iohan. 15. he saith, VVho so eateth my Fleashe, dvvelleth in me, and I in him: And that he is thy Roote, againe he saith, I am the Vine, and you are the Branches. So saith Gregorius Nyssenus, Gregorius Nyssen. in vita Mosis. Christe vnto the stronge is stronge meate: vnto the weaker sorte he is Hearbes: and vnto infantes he is Milke. So saith Origen, Ne mireris: Quia verbum Dei & Caro dicitur, & Panis, & Lac, & Olera, & pro mensura credentium, vel possibilitate sumentium diuersè nominatur. Origen. in Exo. ca. 15. homi. 7. Marueile not: For the woorde of God is called both Fleashe, and Breade, and Milke, and Hearbes: and, accordinge to the measure of the beleuers, and the possibilitie of the receiuers, is diuersely named. And likewise Gregorie Nazianzene, Nazianzen. in Psalm. 44. Quemadmodum Dominus noster Iesus Christus appellatur Vita, Via, Panis, Vitis, Lux vera, & mille alia, sic etiam appellatur Gladius. Like as our Lorde Iesus Christe is called the Life, the Waie, the Breade, the Vine, the true Light, and a thousande thinges els, so is he also called the Swearde. Nowe as Christe is Breade, euen so, in like manner of speache he is a Swearde, and none otherwise. Thus is Christe vnto vs a Spiritual Table, a Spiritual Apparel, a Spiritual Howse, a Spiritual Heade, a Spiritual Roote, Spiritual Meate, Spiritual Herbes, Spiritual Milke, Spiritual Fleashe, Life, Waie, Breade, Uine, and Light. And to this ende Christe saith, My Woordes be Sprite, and life.

[Page] Hitherto the woordes of Christe, that be here alleged, weigh very litle of M. Hardinges side.

Bysides al this, He saith, That whole Christe, both God, and Man, is Really, Substantially, and Carnally in the Sacrament. This thinge, bicause he is not hable any way to prooue, he presumeth of him self by authoritie, as though it were already prooued. It shalbe good, to geue him a daie, to consider the mater, and to prooue it better. In the meane season the substance of his reason standeth thus:

The Humanitie, and Diuinitie of Christe are ioined togeather in one Persone,

Ergo, we must Adoure the Sacrament with Godly Honoure.

M. Hardinge. The .16. Diuision.

Hereupon he expoundeth these woordes, It is the spirite that quickneth, or geueth life, the fleashe auaileth nothinge, thus: The fleashe profiteth nothinge, but the onely fleashe. Come the spirite to the fleashe, and it profiteth verie muche. For if the fleashe shoulde profite nothinge, the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures (saith the greate learned Father Leo) we reade that both the Sonne of Man came downe from heauen,Epist. ad Fla [...]ianum Constantinopolitanū Episc. C. 5. when as the Sonne of God tooke fleashe of that Virgin, of whome he was borne: and againe, it is saide, that the Sonne of God was Crucified, and buried, where as he suffered these thinges not in the Godheade it self, in whiche the onely begotten is coeuerlastinge, and consubstantial with the Father, but in the infirmitie of humaine nature. VVherefore we confesse al in the Crede also, the onely begotten Sonne of God Crucified, and buried, accordinge to that saieinge of the Apostle: For if they had knowen,1. Cor. 2. they woulde neuer haue Crucified the Lorde of Maiestie.

Accordinge to this doctrine,In Iohan. li. 4. Ca. 15. Cyrillus writinge vpon S. Iohn saith, He that eateth the fleashe of Christe, hath life euerlastinge. For this fleashe hath the woorde of God, whiche naturally is life. Therefore he saith: I wil raise him againe in the last daie. For I, saide he, that is, my Bodie, whiche shalbe eaten, wil raise him againe. For he is not other, then his fleashe. I saie not this because by nature he is not other, but because after incarnation, he suffereth not him self to be diuided into two sonnes. By whiche woordes he reproueth the heresie of wicked Nestorius, that went about to diuide Christe, and of Christe to make two sonnes, the one the sonne of God, the other the sonne of Marie, and so two persones. For which Nestorius was condemned in the First Ephesine Councel, and also specially for that he said, (167)The .167. Vntrueth For neither vvas there any such errour defēded by Nestorius, nor any suche Canon euer mooued in that Councel. we receiue in this Sacrament onely the fleashe of Christ in the Breade, and his Bloude onely in the VVine, without the Godheade, because Christe saide, he that eateth my fleashe, and saide not,Vide Ana [...]hematif. 11. he that eateth or drinketh my Godhead, because his Godhead cannot be eaten, but his fleashe onely. VVhiche heretical cauil Cyrillus dooth thus auoide. Although (saith he) the nature of the Godhead be not eaten, yet we eate the Bodie of Christe, whiche verily maie be eaten. But this Bodie is the woordes owne proper Bodie,Item ad Theodosi▪ de recta fide & li. 2. ad Reginas de recta [...]ide. whiche quickneth al thinges, and in as muche as it is the Bodie of life, it is quickninge, or lifegeuinge. Nowe he quickneth vs, or geueth vs life, as God, the onely fonteine of life. VVherefore suche speaches vttered in the scriptures of Christe, whereby that appeareth to be attributed to the one nature, whiche apperteineth to the other, and contrariewise: accordinge to that incomprehensible, and vnspeakeable coniunction and vnion of the diuine and humaine na [...]ure in one persone, are to be taken of him inseparably, in as muche as he is both God and Man: and not of this, or that other nature onely, as beinge seuered from the other. For through cause of this inseparable vnion, what so euer is apperteininge, or peculiar to either nature, it is rightly ascribed, yea and it ought to be ascribed to the whole persone. And this done, as the learned diuines terme it, Per communicationem idiomatum. And thus Cyrillus teacheth, howe Christe maie be eaten, not accordinge to the diuine, but humaine nature, whiche he tooke of vs: and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature. And yet not accordinge to his diuine nature onely, as though that were separated from his humaine nature, but his whole persone togeather God and Man. And his pretious fleashe, and bloude are adored for the inseparable coniunction of both natures into one persone, whiche is Iesus Christe God and man. VVhome God hath exalted (as S. Paule saith) and hath geuen him a name,Philip. 2. whiche is aboue al names, that in [Page] the name of Iesus euery knee be bowed, of the Heauenly and the Earthely thinges, and of thinges beneathe, and that euery tongue confesse, that our Lorde Iesus Christe is in Glorie of God the Father, that is,Hebrae. 10. of equal glorie with the Father. And when God (saithe S. Paule) bringeth his firste begotten into the worlde, he saithe, And let al the Angelles of God Adore him. S. Iohn writeth in his Reuelation,Psalm. 96. that he hearde al creatures saye, Blissinge, Honoure, Glorie, and Power,Apoc. 5. be to him whiche sitteth in the Throne, and to the Lambe for euer. And the fower and twentie Elders fel downe on their faces, and Adored him that liueth vntil worldes of worldes.

The B. of Sarisburie.

I maruel, M. Hardinge woulde bestowe so many waste woordes to so smal purpose. These Authorities be al true, and, sauinge onely that of the Councel of Chalcedon, touchinge Nestorius, al truely alleged. But euery thinge, that is true, maketh not by and by proufe sufficient in euery case. Plinie the Seconde geueth good sadde counsel,Plin. Saepè respiciendum est ad Titulum. that, whosoeuer wil take in hande to write a booke, haue euermore a good eie vnto his Title, or to the purpose, whereof he writeth, leaste he happen to wander, and to renne at randon. As nowe, M. Hardinge séemeth to shoote faire, although a greate waye from the Marke. For in al these woordes there is no manner mention, neither of the Sacrament, nor of the Adoration therof, nor of any other thinge thereto belonginge. Onlesse M. Hardinge vpon occasion of these woordes wil reason thus:

The Sonne of man came downe from Heauen:
Ergo, We must Adoure the Sacramente.

The woordes of Cyrillus be likewise true. Christes Fleashe is ioyned with the Godhead, and therefore it Naturally geueth life. Iohan. 6. And, when Christe saide, I wil raise him vp at the last daie, He meante, euen as Cyrillus saith, that his Fleashe, that we eate, shal raise vs vp at the last daie. For, what soeuer fauoure, or mercie we haue from God, we haue it onely by the Fleashe of Christe. S. Augustine saith, Mortalis factus est Immortalis,Augustin. in Psalm. 109.ut, peracta sua Morte, nos faceret Immortales. He that is Immortal, became Mortal, that through his Death he might make vs Immortal. Againe he saith, Nos non efficeremur participes Diuinitatis eius,Augustin. in Psalm. 118.nisi ipse factus fuisset particeps Mortalitatis nostrae. We coulde not be partakers of his Godheade, onlesse he had benne partaker of our Mortalitie. Al these woordes be true, as conteininge nothinge elles, but the exposition of these woordes of Christe, He that eateth my Fleashe, and drinketh my Bloude, shal liue for euer.

But M. Hardinge, to make these woordes of Cyrillus to serue his turne, hath imagined two greate errours: The one is, That Christes Bodie cannot be Eaten, but onely in the Sacrament: The other is, That onlesse we receiue Christes Bodie with our mouth, and swallowe it downe into our belly, we eate it not: As though either Christe, or these holy Fathers had meante a Carnal, or Fleashly Eatinge. This whole Doctrine is horrible, and ful of Desperation. For M. Hardinges position beinge true, That noman shalbe partaker of that blissed Resurrection, but onely suche as haue eaten Christes Bodie in the Sacrament, what then shal become of Christian Children, that haue departed this life, neuer hauinge receiued the Sacrament?

Who shal raise them vp againe at the last daie? Or dooth M. Hardinge beleue, that suche litle ones beinge baptized, and so the Members of Christe, shal neuer rise againe, but lie damned for euer, onely bicause they haue not receiued the Sacrament?

Uerily, Christe in these woordes, as it is witnessed by al the holy Fathers, speaketh not of the Sacrament, but of ye Spiritual Eating with our Faith: and in this behalf vtterly excludeth the Corporal office of our Bodie. Therefore S. Augustine saith,Augusti. in Sex. Caput Iohānis. Crede, & manducasti. Beleue, and thou hast Eaten. And againe, Illud [Page]manducare, refici est: Illud bibere quid est, nisi viuere? That Eatinge,Spiritual Eatinge.is to be refreashed: and that drinkinge, what is it els, but to liue? Augustin. De Verbis Apostoli. Sermo. 2. Likewise S. Basile saithe, Est Spirituale os Interni Hominis, quo recipitur Verbum vitae, quod est Panis, qui de Coelo descendit. There is a Spiritual mouthe of the Inner Man, wherewith is receiued the Woorde of life,Basil. in Psal. 33.whiche is that Bread, that came downe from Heauen.

And touchinge our risinge againe from the dead,Baesilius in [...]xhortatione ad Sanctum Baptis. Augustin. citatur a Beda.he saithe, [...]. Our Baptisme is a strengthe, or power to Resurrection. So S. Augustine, Nemini dubitandum est, &c. No man may doubt, but euery man is then made partaker of the Bodie, and Bloud of Christe, when in Baptisme he is made the member of Christes Bodie. Likewise S. Chrysostome, In Baptisme wee are Incorporate vnto Christe,1. Corin. 10. and made Fleashe of his Fleashe, and Boane of his Boanes. Thus by Faithe wée Eate the Bodie of Christe, and that, not by way of Imagination,Chrysost. in epis. ad Ephesi. ho. 20.or Fantasie, but effectually, verily, and in déede: and therefore Christe shal rayse vs vp againe at the last day.

M. Hardinges errour, as I haue saide, resteth herein, that he imagineth, That Christes Bodie cannot be eaten, but onely in the Sacrament, and that by the meane, and office of our bodily mouthe. But, as it is before alleged out of Rabanus Maurus, Rabanus Maurus, li. 1. ca. 31. The Sacrament is receiued outwardely with the mouthe of our Bodie: But the Bodie of Christe is receiued into the Inner Man, and that with the Spiritual mouthe of our Soule. And thus bothe may the Sacrament be receiued without Christes Bodie, and also the Bodie of Christe may be receiued without the Sacrament.

Hitherto M. Hardinge hath not once touched one woorde of Adoration.

Concerninge Nestorius, M. Hardinge in the drifte of his tale hath handesomely cowched in a greate vntrueth. For where as he saithe, Nestorius helde this opinion, That in the Sacramente of the Breade, wee receiue onely Christes Bodie without his Bloud:M. Harding vntruely allegeth the Councel of Ephesus. and in the Cuppe, the Bloude of Christe alone without the Bodie: neither did Nestorius, notwithstandinge he were an Heretique, euer holde this peeuishe erroure, nor is there any suche recorde either in the Councel of Ephesus, that here vntruely is alleged, or in any other Olde Councel, or Ancient Father.

But the right of M. Hardinges cause hangeth of suche Euidence, as neuer was founde in any recorde. If there be any suche Canon to be founde in that whole Councel, or any mention thereof made in any of al the Ancient Doctours, let M. Hardinge shew it, that wee may beleeue him. If, hauinge alleged it so constantly, and so often, he be hable vtterly to shew nothinge, let him geue menne leaue to thinke, that he abuseth the worlde with Uaine Titles, and meaneth no trueth.

Although he might be bolde, freely to diuise mater againste Nestorius, as beinge an Heretique, yet he should not thus reporte vntrueth of a General Councel.

But Cyrillus saithe further, Wee cannot Eate the Godhead of Christe: It is his Manhead onely, that is Eaten. Hereby M. Hardinge thinketh, he is hable to ouerthrow our whole Doctrine of Spiritual Eatinge, that is wrought by Faithe. For thus he wil Reason,

By your Doctrine, Eatinge of Christes Bodie is beleeuinge:
But Cyrillus saith, wee cannot Eate God:
Ergo, By your Doctrine, wee cannot beleeue in God.

Thus he thinketh, wee are driuen, to confesse a greate inconuenience. This reason seemeth to haue some shew. And therefore I beseeche thee, good Reader, to consider bothe the partes thereof, and also the answeare.

Eatinge in common vse of speache, is the receiuinge of foode, and susteinance, and the turninge of the same into the substance of our bodies: and by a Metaphore, [Page] or an extraordinarie kinde of speache,To eate God. is often vsed for the Spiritual eatinge, and turninge of Heauenly Foode to the refreashinge, and nourisshing of our Soules. By neither of these waies it can rightly be saide, That wee Eate the Godheade.

For neither can wee receiue the Maiestie of Goddes diuine Nature, neither turne the same into the Substance of our Nature. But wee may Receiue, & Eate, and Feede vpon the Humanitie, and Bodie of Christe, and become Boane of his Boanes,Ephesi. 5. and Fleashe of his Fleashe, so as he may dwel in vs, and wee in him. Wherefore, notwithstandinge Christe be bothe God, and Man, yet wee haue not our feedinge, and life of Christe in respecte of his Godhead alone, but firste, and principally in respecte of his Humanitie, in that he was made Man, and became partaker of Fleashe,Hebrae. 2. and Bloud, and was Crucified, and sheadde his Bloud, and yelded vp his Sprite vpon the Crosse. This is our Spiritual feedinge: herein standeth our whole life. Therfore S. Paule saithe, Quod nunc viuo in Carne, in fide viuo Filij Dei, Galat. 2. qui dedit semetipsum pro me. That I liue nowe in the Fleashe, I liue in the Faithe of the Sonne of God, Galat. 6. that hath geuen him selfe for mee. And againe, God forbidde, that I shoulde reioice in any thinge, sauinge onely in the Crosse of Iesus Christe.

Likewise Saincte Peter, Actor. 4. There is none other Name geuen vnto men vnder Heauen, whereby they may be saued, but onely the Name of Christe Iesus. Thus, as Cyrillus saithe, VVee haue our life, and feedinge, not of the Godheadde, but of the Manheadde of Christe. And therefore it is very wel noted vpon the Decrees, Christus per hoc est Factus noster Panis, De Conse. Dist. 2. Christus. & Sustentatio, & Vita, quia assumpsit Carnem nostram. In Margine. Christe in this is become our Breade, and our Susteinance, and our life, bicause he hath taken our Fleashe.

But M. Hardinge will say, accordinge to the iudgement of Cyrillus, VVee cannot eate the Godhead: yet neuerthelesse wee doo beleeue in God: Ergo, Contrary to your Doctrine, Beleeuinge, and Eatinge are not bothe one. Uerily, it appeareth bothe by Cyrillus him selfe, and also by a general consent of other Olde Learned Fathers, that wee cannot neither Know God, nor Beleeue in God, nor Cal vpon God, as he is in him selfe, in his Diuine Maiestie, but onely, as it pleased him to become like vnto vs, and to take vpon him our Mortal Nature. S. Chrysostome saithe, Chryso. Citatur à Cassiodoro in Psal 17. Illum, si in nuda Deitate venisset, non Coelum, non Terra, non maria, non vlla Creatura sustinere potuisset. If God had come in his manifest Diuinitie, neither the Heauen, nor the Earthe, nor the Sea, nor any Creature coulde haue borne his Presence.

So S. Hilarie,Hilarius in Psalm. 143.Cognitus fieri Deus homini, nisi Assumpto Homine non potuit. Quia incognoscibilem cognoscere, nisi per Naturam nostram, Natura nostra non potuit.

Onlesse God had taken Man, he coulde neuer haue beene knowen vnto man. For him, that cannot be knowen, our Nature, sauinge onely by meane of our owne Nature, coulde neuer haue knowen.Cyrillus ad Reginas. Likewise saithe Cyrillus, Christus non aliter erit Adorabilis, nisi credamus, quòd ipsum Verbum Caro factum sit. Christe is not otherwise to be Adored, onlesse wee beleeue,Augustin in Psalm. 33. that the very VVoorde was made Fleashe. Likewise saithe S. Augustine, Respice altitudinem ipsius: In principio erat verbum &c. Beholde the highnesse of him:Iohan. 1. In the beginninge was the VVoorde: and the VVoorde was with God: and God was yt VVoorde. Beholde the Euerlastinge Meate: but the Angelles, and high Powers, and the Heauenly Sprites feede vpon it. But what man can atteyne vnto that Meate? VVhat harte can be meete for it? Therefore it was necessary, that that Meate shoulde turne into Milke, and so shoulde come vnto vs little ones. It followeth Quomodo ergo de ipso Pane pauit nos Sapientia Dei? Quia verbum Caro factum est, & habitauit in nobis. How then did the wisedome of God feede vs with that Breade? He answeareth, Bicause the VVoorde was made Fleashe, and dwelled in vs. Againe he saithe, Ita Verbum Incarnatum factum est nobis receptibile: Augustin. in Psalm. 109. Quod recipere non valeremus, si Filius aequalis Deo non se exinaniret Formam Serui accipiens, Thus were we hable to [Page] receiue the Woorde Incarnate: whiche we coulde not receiue, onlesse the Sonne beinge equal vnto the Father, had abased him selfe, receiuinge the Forme of a Seruante. I passe ouer other allegations to like purpose. This therefore is the meaninge of Cyrillus, Wee are not hable neither to Receiue, nor to Beleeue in, nor to Adoure, nor to Eate, nor to Feede vpon the Diuine Maiestie of God, being pure, and simple in it selfe: But our Knowledge, our Faithe, our Foode, and our Life is in this, That Christe hath taken our Mortal Nature, and ioyned the same inseparably in one Persone to his Godhead.

M. Hardinge. The .17. Diuision.

But it shalbe more tedious then needeful, to recite places out of the Scriptures for proufe of the Adoration of Christe: there maye of them be founde so greate plentie. Yet bicause Luther was either so blinde, or rather so Deuilishe, as to denie the Adoration, where notwithstandinge he confessed the Presence of Christes True, and Natural Bodie in the Sacrament: I wil here recite what the Sacramentaries of Zurich haue written against him therefore. VVhat (saye they) is the Breade the true, and natural Bodie of Christe, and is Christe in the Supper (as the Pope and Luther doo teach) presente? VVherefore then ought not the Lorde there to be Adored, where ye saye him to be present? why shal we be forbidden to Adore that, whiche is not onely Sacramentally, but also Corporally the Bodie of Christe? Thomas toucheth the true Bodie of Christe raised vp from the deade, and fallinge downe on his knees Adoreth, saiynge: My God, and my Lorde. The Disciples Adore the Lorde, as wel before,Iohan. 9. as after his Ascension. Matth. 28. Act. 1. And the Lorde in S. Iohn saithe to the blinde man, Beleuest thou in the Sonne of God? and he answered him, saieinge: Lorde who is he, that I maye beleeue in him? And Iesus saide to him: Thou haste bothe seene him, and, who speaketh with thee, he it is. Then he saithe, Lorde I beleeue: and he Adored him. Nowe if we were taught, our Lordes Breade to be the Natural Bodie of Christe, verily we woulde adore it also faithfully with the Papistes. This muche the Zuinglians against Luther. VVhereby they prooue sufficiently the Adoration of Christes Bodie in the Sacrament, and so consequently of Christe him selfe God, and Man, bicause of the inseparable Coniunction of his Diuine, and Humaine Nature in Vnitie of Persone, so as, where his Bodie is, there is it ioyned, and vnited also vnto his Godheade: and so there Christe is present perfitely, VVholy, and Substantially, very God, and Man.

For the cleare vnderstandinge whereof the better to be atteined, the Scholastical Diuines haue profitably diuised the terme Concomitantia, plainely, and truely teachinge, that in this Sacrament after Consecration, vnder the Forme of Breade is Present the Bodie of Christe, and vnder the Forme of VVine, his Bloude, Ex vi Sacramenti: and with the Bodie vnder Forme of Breade, also the Bloude, the Soule, and Godhead of Christe: and likewise with the Bloude, vnder the Forme of VVine, the Bodie, Soule, and Godheade, Ex Concomitantia, as they terme it, in shorter and plainer wise vtteringe the same Doctrine of Faith, (168)The .168. Vntrueth. For there vvas no suche Doctrine mooued in the Councel of Ephesus. whiche the Holy Fathers did in the Ephesine Councel against Nestorius. VVhereby they meane, that where the Bodie of Christe is present, by necessary sequele, bicause of the indiuisible Copulation of both Natures in the Vnitie of Persone (for as muche, as the VVoorde made Fleashe, neuer leafte the Humaine Nature) there is also his Bloude, his Soule, his Godheade, and so whole, and perfite Christe, God and Man. And in this respecte the terme is not to be misliked of any Godly learned Man, though some Newe Maisters scoffe at it, who fille the measure of their predecessours, that likewise haue beene offended with termes for the apter declaration of certaine necessarie Articles of our Faithe, by Holy, and learned Fathers in General Councelles holesomely diuised. Of whiche sorte beene these, Homousion, Humanatio, Incarnatio, Transubstantiatio, &c. Nowehere is to be noted, howe the Zuinglians, whome M. Iuel foloweth,Tranesubstatiation vvas but lately founde, in the Councel of Laterane in Rome. an. 12 [...]5. in the Article of Adoration, confute the Lutheranes: as on the other side, the Lutherans in the Article of the Presence, confute the Zuinglians. As though it were by Goddes special prouidence, for the 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 condēned of the other, that by the warre of Heretikes the peace of the Churche might be established, and by their discorde the Catholike people [Page] might the faster grewe togeather in concorde.Dissension.

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, Demaratus. 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,1. Cor. 1. there were some that saide, I holde of Paule: some others, that saide, I holde of Peter: Galat. 2. & thus were they diuided emonge them selues. S. Paule withstoode, and gaine saide Peter vnto his face: August. Epist. 9. 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,Tertullian. li. 4. contra Marcion. and the Olde: and therefore saide, He was hable to prooue falseheade in the Scriptures. S. Hierome saithe: Hunc locum nobis obiecit Iulianus Augustus,Hieronym. in Matthae. li. 1. c. 1.de dissonantia Euangelistarum. This place of the disagreeinge of the Euangelistes, the Heathen Emperour Iulianus charged vs withal.

Againe he saithe,Hieronym. in Prooemio in Epist. ad Galatas. Sceleratus Porphyrius, in primo libro, quem scripsit aduersus nos, obiecit, Petrum à Paulo esse reprehensum, quòd non recto pede incederet ad Euangeliū. 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,Socrat. li. 1. c. 6. and SozomenusSozom. li. 1. c. 16. saye, That the Christians, bicause of their [Page] Dissensions,Dissēsion Cōcomitantia. 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,2. Corin. 11. and an occasion of il vnto the wicked, that séeke occasions against God: Euen so vnto the Godly,Rom. 8. it is occasion of muche good. For vnto them, that God hath called accordinge to his purpose,Ni. Lyra in Prologo in Genesim. al thinges healpe, and further vnto good. Nicolas Lyra saithe, Expositorum diuersitas excitat attentionem. The diuersitie of Expositours sturreth vp attention in the hearers,1. Corin. 13. and causeth them to consider, that men be men, and sée vnperfitely, as in a Glasse,2. Corin. 10. as hauinge receiued Faithe onely by measure: and therefore to searche, and examine the Scriptures,1. Corin. 3. and not to glorie in men: that who so wil glorie,1. Corin. 10. 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,1. Timoth. 6. to beware of such New Fangled wicked woordes:Profanas verborū nouitates. [...]. 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.Epiphanius contra Semiarian. lib. 3. 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, Homo [...]sij dictione vsos esse cogno [...]imus.

Wee knowe, that of the Olde writers, certaine Learned menne, and notable Bishoppes haue vsed this woorde,Socrat li. 1. ca. 8. Homousion. And therefore S. Augustine saithe not, This name,August. contra Maximinum. li. 3. Ca. 14.Homousios, was inuented, or diuised, but, This name was Confirmed, and stablisshed in the Councel of Nice. Therefore M. Hardinge as wel herein, as also els where, hath reported vntruthe.

As for Transubstantiation,Firmatum est. it is numbred here emonge these woordes, Homousios, Humanatio, and Incarnatio, as Iudas is numbred emonge the Apostles.

God wote, a very yonge name, newly brought at last into ye worlde, about twelue hundred yeeres after the Birthe of Christe, at what time Kinge Iohn was Kinge of Englande: neither had it any manner face, or Fundation in the Woorde of God. Yet was the same name geuen a longe while, before any such Childe was thorowly borne. For, as it appeareth by the Councel of Florence, the East Churche of Graecia,Concil. Floren [...]. Sessione vltim [...]. and Asia receiued it not, nor neuer woulde receiue it vntil this day: neither be the first Inuenters, and Diuisers of it fully resolued vpon the same.

[Page] For this woorde, Transubstantiatio, signifieth a passinge, or turninge of one Substance into an other. But that, they thinke, were not tolerable to say, That the Substance of Breade is changed into the Substance of Christes Bodie. And therfore Duns him selfe vtterly refuseth, and shunneth it: and thinketh it better, to holde, That the Breade departeth, and geateth it selfe away, & that then in place of it succeedeth Christes Bodie. And this is now the Common Opinion of ye Schooles. But this kinde of change cannot in any wise be called, Transubstantiatio: but rather Cessio, Annihilatio, Successio, or Substitutio. Therefore M. Harding must goe, and seeke a new name: for Transubstantiation wil not serue so wel. Thus after twelue hundred yeeres studie, they haue founde out a thinge: and yet can not hitherto tel, what to make of it. Yet must their determination herein be compared euen with the Councel of Nice. Uerily Cardinal Beno, that was then aliue, saith, That Pope Gregorie.Beno in vita [...]ildebrandi. 7. appointed thrée daies Fast, and a Solemne Procession, to the ende he might haue some signe from Heauen, for the certainetie hereof: and yet in the ende concluded without any reuelation at al.

Now, touchinge this new Fantasie of Concomitantia, after they had once diuised a new Religion, it was necessary, for ayde of the same, to diuise also newe woordes. Where as Christ saith, This is my Bodie: They say, This is my Bodie, and my Bloud. Where Christe saithe, This is my Bloud, They say, This is my Bloud, and my Bodie: And in either parte, they say, is whole Christe, God, and Man. If ye demaunde how they know it, they say, not by the Woorde of God, but by this new imagination of Concomitantia. So likewise M. Harding here confesseth, that he cannot prooue the Adoration of the Sacrament by any warrant of the Scriptures, but onely, I trow, by his Concomitantia.

M. Hardinge. The .18. Diuision.

VVhat the Apostles taught in their time concerninge this article, wee may iudge by that wee reade in Dionysius, that was S. Paules scholar, and for that it is to be beleeued. He adoreth and worshippeth this holy Mysterie, with these very woordes. Sedo diuinum penitus Sanctum (que) Mysterium &c. Ecclesiast. Hierar. ca. 5. But O diuine and holy Mysterie, whiche vouchesafest to open the cooueringes of signes layde ouer thee, vtter thy light to vs openly, and plainely, and fil our spiritual eies with the singular and euident brightnesse of thy light.

The B. of Sarisburie.

I maruel, M. Harding woulde euer allege this place, for the Adoration of the Sacrament. For dooth he thinke, that whatsoeuer thinge is so called vpon, is therfore Adoured with godly honour? Or hath he forgotten, that in his Churche of Rome they vse thus to salute the holy Oyle, Aue Sanctum Oleum? Alhaile ô holy Oyle? Or hath he forgotten that he him selfe, in his Church, thus saluteth a Crosse of Woode, Aue Rex noster? Alhaile our Kinge? Or that he maketh his praier, and petition to the same material Wodden Crosse in this wise, O Crux, aue, spes vnica, hoc Passionis tempore: auge pijs iustitiam, reis (que) dona veniam, Alhaile O Crosse, our onely hope, in this time of the Passion: ge [...]e thou increase of righteousnesse vnto the godly: and geue thou pardon vnto sinners. Or shal wée thinke therefore, either, that he geueth godly honour vnto a corruptible creature, or that Christe is there present hidden vnder the forme of woode? This might suffice, to answeare this place of Dionysius. I thinke M. Hardinge dooth remember,Epiphanius in Anchorato. Pachymeres. [...] that Epiphanius saith, The Sacrament is a thinge Vnsensible, that can neither see vs, nor heare our praier: And he knoweth that Pachymeres the Gréeke Paraphrast in this sense expoundeth the woordes of Dionysius. O Diuinum, & Sacrum Mysterium. Affatur illud, tanquam rem animatā &c. He speaketh vnto the Sacrament, as if it were a thinge indewed with sense, and life. And [Page]wel. For so Gregorie the greate Diuine saithe, O magnum, & Sanctum Pascha. O great, and holy Passeouer. For our Lorde Iesus Christe as he is our Passeouer, so is he that holy Mysterie. And vnto him the Bishop directeth his speache. Unto him beinge in Heauen, not vnto the thinge that presently lieth before him vpon the Table. And that this was Dionysius very meaninge, it appeareth by that immediatly wente before. Ingrediamur ab effectis ad causas: Let vs enter from these outwarde effectes into the causes: that is to say, Let vs withdraw our eies from the Uisible Sacramentes, and spiritually let vs beholde Christe, whose Sacramentes they be, and who by the same is represented. In like manner Dionysius speaketh of the Consecration of the Oile, Adducamus vela, &c. Let vs remoue the veles, and beholde that Spiritual Brightnes it selfe, &c. By whiche Spiritual Brightnesse, doubteles he meante Christe. Thus he teacheth vs, with our Bodily eies to sée one thinge, and with our Spiritual eies to see an other: with our Bodily eies, The thinges that be present: with our Spiritual eies,Abdias in Andrea. the thinges that be absent. For the more likelihoode hereof, let vs consider, what woordes S. Andrew vseth to the very Material Woodden Crosse of his Execution. Salue Crux &c. Alhaile thou Crosse, that here standest, thus longe lookinge for mee. I come merily vnto thee. For I know thy Secresie: I knowe thy Mysterie. I see in thee the thinges, that are promised vnto me of my Lorde. Receiue thou me, O thou chosen Crosse, that am thus humble for my God, and healpe the poore seruant vnto his Maister. Here are plaine woordes of Inuocation: Here is manifest Adoration. Yet, may the force of these woordes make vs beléeue, that S. Andrewe in déede gaue Godly Honour to a Crosse of tree?

But, bicause M. Hardinge séemeth, to make some accoumpte of this place of Dionysius, let vs answeare one Mysterie, by an other. S. Ambrose speaketh thus to the Water of Baptisme:Ambrosius in Lucam. li. 10. ca. 22. O Aqua, quae humano aspersum sanguine, &c. O thou Water that hast washed the Worlde, stained with mans Bloude. O thou Water, that deseruedst to be a Sacramente of Christe. Thou beginnest, thou fulfillest the perfite Mysteries &c. Muste wee needes thinke, bicause S. Ambrose thus speaketh vnto, and calleth vpon the Water, that therefore either the Water had eares, and hearde him: or Christe him selfe was there Corporally present in the Water?

Doubtelesse, bothe Breade, and Water are Material Elementes, and voide of life: Therefore as S. Ambrose spake vnto the one, euen so, & none otherwise, did Dionysius speake vnto the other. But for as muche as M. Hardinge séemeth, for Amphilochius sake, to brooke wel al Newes, that come from Uerona, let vs sée, with what deuotion they teache vs there to cal vpon our Ladies girdle. The woordes of the praier are these: O Veneranda Zona, Fac nos haeredes aeternae, & Beatae vitae: Et hanc nostram vitam ab interitu conserua. Tuam Haereditatem, tuum populum ô Intemeratae Zona intemerata conserua. Habeamus te Vires, & Auxilium: Murum, & propugnaculum: portum, & salutare Refugium. O Blissed Girdle, Make vs the Enheretours of Euerlastinge, and Blissed life: and keepe our presente Life from destruction. O vnspotted Girdle of the vnspotted Virgin, Saue thine Enheritance, ô Saue thy people. Be thou our Strengthe, our Healpe, our VVa [...]e, our Forte, our Heauen, our Refuge. This praier beareth the name of one Euthymus, as it is supposed, an Ancient Learned Greeke Father, set foorthe this laste yeere by Aloysius Lipomanus the Bishop of Uerona, and Printed bothe in Uenice, & in Louaine in twoo great Huge volumes of like stuffe. And leaste the mater should seeme to wante earnest, the good Catholique Father, and learned Bishop of Uerona Lipomanus hath Specially marked the place in the Margin in this sorte, O, quàm magna, & mira petit à Veneranda Zona: O howe greate, and how marueilous thinges he desireth of this Blissed Girdle. Al this notwithstandinge, I trowe, M. Hardinge wil not say, that either Euthymius, or Lipomanus woulde haue vs to woorship our Ladies Girdle with Godly Honoure.

[Page]

M. Hardinge. The .19. Diuision.

Origen teacheth vs howe to Adoure and worship Christe in the Sacrament, before we receiue it, after this forme of woordes. Quando sanctum cibum, &c. Homi. 5. in Diuerso [...] Euangelij locos. VVhen thou receiuest the holy Meate, and that vncorrupte banket, when thou enioiest the Breade, and Cuppe of life, thou eatest, and drinkest the Bodie and Bloude of our Lorde: then our Lorde entreth in vnder they roofe. And therefore thou also humblinge thy self, folowe this Centurion or Capitaine, and saie, Lorde I am not worthy that thou enter vnder my roofe. For where he entreth in vnworthily, there he entreth in to the condemnation of the receiuer.

The B. of Sarisburie.

O howe easy a mater it is, to deceiue the ignorant? Origen in that whole place speaketh not one woorde, neither of Worshippinge the Sacrament, nor of Christes Real,Matth. 8. Corporal beinge therein, nor of his Material entringe into our Bodies. But takinge occasion of the Centurion,Luke. 7. that thought him self vnworthy, to receiue Christe into his howse, he sheweth, by what waies, and meanes, Christe vseth to enter into the Faitheful. And two special waies he expressely nameth in that place. The one, When any Godly man cometh to vs: The other, When we receiue the holy Communion. His woordes be these: Quando Sancti, & Deo acceptabiles Ecclesiarum Antistites, &c. VVhen holy Bishoppes, acceptable vnto God, enter into thy house, then by them the Lorde dooth enter. And be thou persuaded, that thou receiuest God him self. An other meane is, when thou receiuest that Incorruptible, and holy Banket. Thus by this holy Fathers iudgement, as Christe entreth into vs by a Bishop, or holy man, euen so he entreth into vs by the receiuinge of the holy Mysteries. And so likewise he saith in the first Homilie of the same booke: Per Euangelistatū, Origen. in diuersos Euangelij locos homi. 1. & Apostolorum praedicationem, &c. God is with vs by the preachinge of the Euangelistes, and Apostles: by the Sacrament of his holy Bodie, and Bloude: and by the Signe of the glorious Crosse. By al these thinges God cometh to vs,Cometh to vs. Matth. 28. and is in vs: as he him self saith, Beholde I am with yowe al daies, vntil the Consummation of the worlde. Thus in the Olde Testament, when the Arke of God was lifted vp,Numeri. 10. it seemed, God him selfe was lifted vp. And therefore in liftinge vp thereof the Priestes saide, Exurgat Deus: Let the Lorde arise:1. Regum. 4. & when the Arke was brought into the Campe, they saide, God him self was come: And when the Arke was taken, they saide, The Glorie of Israel was taken.

Neither maie we thinke, that Origen meante any Corporal, or Real entringe of Christe into our houses. His owne woordes,Origen. in diuersos Euang. locos. homi. 5. and exposition are to the contrary. For thus he writeth in the same place. Tantùm dic verbo: Tantùm veni verbo: verbum aspectus tuus est, opus (que) est consummatum: Ostende Absens Corpore,Absens Corpore. Luke. 14.quod Praesens spiritu consummare potes. Onely (O Lorde) speake thou the Woorde: Onely come by thy Woorde: thy Woorde is thy sight, and a perfite worke: beinge Absent in thy Bodie, shewe, that thou art hable to make perfite, beinge Present in Sprite. So saith Christe, I and my Father wil come vnto him, and wil make our aboade in him. In which woordes we maie not conceiue any Material, or Corporal comminge. Therefore, when so euer Christ entreth thus into our house, whether it be by some Holy Man, or by the Sacrament of his Bodie, or by the Signe of the Crosse,Augustin. in Iohan. tractatu. 50. or, as S. Augustine saith, by Faith, or by the Sacrament of Baptisme, Origen teacheth vs to humble our hartes, & to saie at euery suche comminge, or Presence, O Lorde, I am not worthy that thou sholdest thus enter into my house. If M. Hardinge wil geather hereof, that Origen teacheth vs, to Adoure the Sacramente: then must he also saie, that Origen likewise teacheth vs to Adoure the Bishop,The inuisible thinge of the Sacramente is the Bodie, and Blonde of Christ beinge in Heauen. or any other Godly man, and that euen as God, and with Godly honoure.

M. Hardinge. The .20. Diuision.

VVhat can be thought of S. Cyprian, but that he adored the inuisible thinge of this Sacrament, whiche is the Bodie, and Bloude of Christe: seinge that he confesseth the Godheade to be in the same▪ [Page] no lesse, then it was in the person of Christe, whiche he vttereth by these woordes? Panis iste quem Dominus discipulis porrigebat, &c. In Sermone de Coena Domini. This breade whiche our Lorde gaue to his Disciples, changed not in shape, but in nature, by the almightie power of God is made Fleashe. And as in the person of Christe the Manhoode was seene, and the Godhead was hidden, euen so the Diuine essence hath vnspeakeably infused it self into the visible Sacrament.

The B. of Sarisburie.

This place of S. Cyprian is often alleged by M. Hardinge, as mater inuincible: and to answeare it seuerally in euerie place it woulde be tedious. Wherefore I thought it good to referre thee, gentle reader, to the seconde Diuision of the tenth Article, and to the Fourth Diuision of the .21. Article, where it shalbe answeared more at large. Howe be it, thus muche we maie note by the waie, that S. Cyprian in this place speaketh not one woorde of the Adoration of the Sacrament. As for M. Hardinges gheasses, they importe no proofe. By the way, as S. Cyprian saith, The Diuine Essence, as M. Hardinge turneth it, infuseth it selfe into the Uisible Sacramente, so doeth Paulinus saie of the Water of Baptisme, Cōcipit vnda Deū, The Water conceiueth, or receiueth God. August. contra Donatist. li. 3. ca. 10. And S. Augustine speakinge likewise of Baptisme, Sacramento suo Diuina Virtus assistit. The diuine power of God is assistent vnto the Sacramente.

M. Hardinge. The .21. Diuision.

Chrysostome hath a notable place for the adoration of Christes Bodie in the Sacrament,In. 10. cap. prioris ad Corinth. in his Cōmentaries vpon S. Paule, where he affirmeth also the (169)The .169. Vntrueth. For S. Chrysostome affirmeth no Real praesencet but onely auanceth our mindes into Heauen. Real presence, and the sacrifice. Let vs not, let vs not (saith he) be willinge impudently to kille our selues. And when thou seest that Bodie set foorth, saie with thee self, For cause of this Bodie, I am no lenger earth and ashes, no lenger captiue, but free. This Bodie fastened (on the Crosse) and beaten, was not ouercome with Death. After this, he exhorteth al to adore and worship our lordes bodie in the Sacrament.This Bodie here represented by this Sacrament. This Bodie (saith he) the VVise Menne worshipped in the stalle, and hauinge taken a longe iourney, beinge both wicked, and aliantes, with very greate feare, and tremblinge adored him. VVherefore let vs folowe at least those aliantes, vs, I saie, that are Citizens of heauen. For they, where as they sawe but that stalle, and Cabben onely, and none of al the thinges thou seest nowe, came notwithstandinge with the greatest reuerence, and feare, that was possible. But thou seest it not in a stalle of beastes, but on the aultar: not a woman to holde it in her armes, but a priest present, and the holy Ghost plentifully spreadde vpon the sacrifice.In the presence of the Sacramēt: but not to the Sacramente. This Father in his Masse maketh a praier in presence of the Blessed Sacrament, almost with the same woordes, that S. Basile did. Attende Domine Iesu Christe Deus noster, &c. Looke vpon vs O Lorde Iesus Christe, our God, from thy holy habitacle, and from the Throne of the Glorie of thy Kingdome, and come to sanctifie vs: who sittest on high with the Father, and art here inuisibly with vs: and make vs worthy by thy mightie hande, that we maie be partakers of thy vnspotted Bodie, and pretiouse Bloude, and through vs, al the people.

In the same Chrysostomes Liturgie, or Masse, a most euident testimonie of Adoration of the Sacrament is thus vttered. Sacerdos adorat, & Diaconus in eo quo est loco, ter secretò dicentes: Deus propitius esto, &c. The priest adoreth, and the Deacon likewise in the place he standeth in▪ saieinge three times secretely: God be merciful to me a sinner. So the people, and likewise al make theire Adoration deuoutely, and reuerently.

In the same father is an other praier, whiche the Greeke priestes doo vse to this daie at theire Adoration of Christes Bodie in the Sacrament, and it is expressed in these woordes,This Praier is directed vnto Christe him self: not vnto the Sacrament, nor to any thinge Really conteined in the Sacramente. Domine non sum dignus, &c. Lorde I am not worthy, that thou enter vnder the filthie roofe of my Soule. But as thou tookest in good parte to lie in the denne, and stalle of brute beastes, and in the house of Simon the Leprouse, receiuedst also a harlot, and a sinner like me cominge vnto the: Vouchesafe also to enter into the stalle of my Soule voide of reason,By a Mystical manner of speache Christe entreth into our bodies, vvhen vve receiue the Sacrament of Christe into our Bodies. and into my filthie Bodie beinge deade and Leprouse. And as thou didst not abhorre the fowle mouth of a harlot, kissinge thine vndefiled feete: So my Lorde God abhorre not me though a sinner, but vouchesafe of thy goodnes, and benignitie, that I maie be [Page] made partaker of thy most holy Bodie and Bloude.

The B. of Sarisburie.

The answeare, that is already made vnto Dionysius, and Origen, maie also serue to that, is here alleged of Chrysostome. Yet for some further declaration of Chrysostomes meaninge, it maie please thée, good Christian Reader, to vnderstande, that Chrysostome in the very same Homilie here alleged,Chrysost. in. 1. Corin. homi. 24. writeth thus: Quid Significat panis? Corpus Christi. What dooth the Breade Signifie? The Bodie of Christe. And in his Homilies vpon S. Matthew he writeth thus:Chryso. in Opere Imperfecto homi. 11. In istis vasis, non est Verum Corpus Christi, sed Mysterium Corporis eius continetur: In these vesselles is not the very Bodie of Christe, but a Mysterie of his Bodie is therein conteined. And therefore in the same Homilie vpon the Epistle to the Corinthians, he withdraweth the mindes of the people from the Sensible Elementes of the Breade, and the Wine, and lifteth them vp by Spiritual cogitations into Heauen. Thus he speaketh vnto the people: Vbi Cadauer, Chrysost. in. 1. Corin. homi. 24. ibi Aquilae. Cadauer est Domini Corpus, propter Mortem. Aquilas autem appellat, vt ostendat, ad al [...]a [...]um oportere contendere, qui ad hoc Corpus accedit. Where as the Carkesse is, there are the Eagles. The Carkesse is the Lordes Bodie, bicause of his Death. But Eagles he nameth, to shewe, that he must flee on high, that wil comme neare to that Bodie. Afterwarde he addeth thus, Ascende ergo ad Coeli portas, & diligenter attende: imò non Coeli, sed Coeli Coelorum: & tunc, quod dicimus, intueberis. Therefore goe vp vnto the gates of Heauen, and marke diligently: Naie, I saie not to the gates of Heauen, but of the Heauen of Heauens: then shalt thou see the thinges, that I speake of.

Thus therefore that Godly Father Chrysostome dealeth with his people, as if they were already in Heauen, and willeth them to beholde, not the Breade, and Wine, whiche are thinges corruptible, but the very Bodie, and Bloude of Christe: not the outwarde Sacrament, but the Substance of the Sacrament: not the thinges that lie present before them, but the thinges, that, touching Bodily Presence, are awaie. For in the holy Communion there is none other sight laide before vs, but onely the Crosse, and Death of Christe, and that Lambe of God, that taketh awaie the sinnes of the worlde. And the very cogitation hereof, saith S. Augustine, so mooueth our hartes, De Con [...]. Dist. 2. Semel mortuus. as if we sawe Christe hanginge presently before vs vpon his Crosse.

In this wise therefore, hauinge remoued the peoples hartes into Heauen, and placed them euen in the sight of Christe, he saith further vnto them: For this Bodies sake thou art no lenger dust, and ashes: This Bodie hath made the free: This Bodie was broken for thee vpon the Crosse: This Bodie must wee Adoure, as the Wise men did: This Bodie, not nowe vpon the Earth, but at the Right hande of God in Heauen: This Bodie, that thou seest with thy Sprite, and touchest with thy Faith, whereof the Sacrament that thou receiuest, is a Mysterie. So saith Emissenus, De Cons Dist. 2. Quia Corpus. Sacrum Dei tui Corpus Fide respice, mente continge, Cordis manu suscipe. With thy Faith beholde the holy Bodie of thy God: touche it with thy minde: receiue it with the hande of thy Harte.

But M. Hardinge wil replie, Chrysostome saith, As Christe was in the stalle, so he is now vpon the Aultar: and, as he was sometimes in the Womans Armes, so is he now in the Priestes Handes. True it is, Christe was there: and Christe is here: but not in one, or like sorte of Beinge. For he was in the stalle by Bodily Presence: vpon the Holy Table he is by waie of a Sacrament. The woman in her armes helde him Really: the Priest in his handes holdeth him onely in a Mysterie. So saith S. Paule, Christe dwelleth in our hartes: Ephe. 3. and no doubtes, the same Christe, that laie in the stalle. It is one, and the same Christe: but the difference standeth in the manner of his Being there. For in the stalle he laie by Presence of his Bodie: in our hartes he lieth by Presence of Faith.

If this Exposition seeme to M. Hardinge ouer exquisite, or curious, then wil [Page] I saie further: Christe is so vpon the Table,Augustin. Citatur a Beda in. 1. Corinth. 10. as the Faithful people is vpon the Table. S. Augustine speakinge to the people saith thus, Vos estis in Mēsa, vos estis in Calice: Yowe are vpon the Table: yowe are in the Cuppe. But the people is not there Grossely, Really, and in deede, but in a Mysterie. Euen so is Christes Bodie vpon the Table, not Grossely, not Really, or in deede, but in a Mysterie. And as Chrysostome saith, The Priestholdeth Christe in his hande, euen so S. Gregorie saith, Abel helde Christe in his hande, and that foure thousande yeeres before Christe was borne: and yet, not a bare signe, or a naked token, but the very same Christe, that Esaie sawe, and that Iohn Baptist pointed with his finger. For thus stande his woordes: Quem Iohannes in Ostensione, quem Esaias in locutione,Gregori. in Iobum li. 29. c. 38.hunc Abel Significando in manibus tenuit. Thus Chrysostome saith, the Priest holdeth Christe in his hande, as Iohn Baptist helde him: as Esaie helde him: as Abel helde him.

And, that this was Chrysostomes meaninge, it appeareth by the very forme, and order of his woordes. For he saith, Thou Seest the holy Ghost: thou Seest, & Touchest that princely Bodie. Thus he speaketh of a Spiritual seeinge, and touchinge, wherewith we see, and touche thinges, be they neuer so farre absent from vs. For otherwise, touchinge bodily sight, M. Hardinge knoweth, the Holy Ghost cannot be seene: and by his owne Doctrine, the Bodie of Christe is there Inuisible.

But least M. Hardinge take occasion hereof, to saie, This is a Fantastical, and a Vaine kinde of seeinge, Let him remember the woordes that S. Hierome writeth to Paula, and Eustochium, touchinge theire aboade at Bethleem.Hi [...]ronym. ad Paulam, & Eustochium. Magos tria deferentes munera in visione beatis oculis vidisti. Ipsa eadem munera Fide Deo obtulisti: Cum i [...]sdem Magis Deum Puerum in Presepio adorasti. Thou sawest with thine happie eyes the Wise menne carrieinge their three sortes of presentes: Thou tookest the same presentes, and offeredst them vnto God by Faith: with the same Wise men thou Adouredst God beinge a Childe in the Manger. She sawe the Wise men, and yet sawe them not: She receiued their Presentes, and yet receiued them not: She Adoured the Childe in the Manger, and yet the Childe was not there. Thus she did, not verily, or in deede: and yet not vainely, nor by waie of Fantasie notwithstandinge: but truely, and effectually, by Presence of Faith.

Thus did the Wise menne see Christe: thus doo we nowe see Christe. Thus did they worship him: thus doo we worship him. They sawe him, and worshipped him beinge in Earth: we see him and worship him being in Heauen. They had him Bodily Present: we haue him, Bodily Absent, and Present onely to our Faith.

And in this behalf S. Ambrose saith,Ambros de his, qui initiantur Mysterijs. Ca. 3. Magis videtur, quod non videtur: It is best seene, that is not seene. That is to saie, Wée sée more certainely with our Faith, then wée can sée with the eies of our Bodie. For our Bodily eie maie deceiue vs: But the eie of our Soule, whiche is Faith, cannot deceiue vs.

M. Hardinges reason hereof standeth thus: The Priest at the time of the holy Ministration, saide, O God be merciful to me being a sinner: And, Looke vpon vs, O Lorde Iesus Christe our God from thy holy Tabernacle, and from the Throne of thy Glorie: Ergo, he made his praiers, and gaue Adoration to the Sacrament. Of the same premisses he might muche better conclude the contrary. The Priest withdrewe his minde from these Sensible, and Corruptible Elementes, and Adoured Christe beinge in Heauen in his Tabernacle, and in the Throne of his Glory, Ergo, he did not Adoure the Sacrament.

M. Hardinge. The .22. Diuision.

S. Ambrose after longe searche and discussion,De Spiritu Sancto. li. 3. ca. 1 [...]. psal. 96. howe that saienge of the Prophete might be vnderstanded, Adore and woorship ye his footestoole,Esai. 66. because it is holie: at length concludeth so, as by the [Page] footestoole he vnderstandeth the Earthe, bicause it is written, Heauen is my seate, and the Earthe is my footestoole: And bicause the Earthe is not to be Adored, for that it is a creature, by this Earthe, he vnderstandeth that Earthe, whiche our Lorde Iesus tooke in the Assumption of his Fleashe of the Virgin Marie, and hereupon he vttereth those plaine woordes for testimonie of the Adoration: Ita (que) per Scabellum Terra intelligitur, per Terram autem Caro Christi, quam hodie quoque in Mysterijs Adoramus, & quam Apostoli in Domino Iesu Adorarunt. And thus by the Footestoole Earthe may be vnderstanded, and by Earthe, the Fleashe of Christe, whiche euen nowe adaies also we Adore in the Mysteries, and the Apostles Adored in our Lorde Iesus.

S. Augustines learned handlinge of this place of the Psalme, Adore ye his Footestoole, bicause it is Holy, maketh so euidently for this purpose, that of al other authorities whiche in greate number might be broughte for proufe of the same, it ought leaste to be omitted. The place beinge longe, I wil recite it in Englishe onely. His woordes be these: Adore ye his Footestoole:In Psal. 98. bicause it is Holie. See ye Brethern, what that is, he biddeth vs to Adore. In an other place the Scripture saithe:Esai. 66. Heauen is my Seate, and the Earthe is my Footestoole. VVhat doothe he then bidde vs, Adore, and woorship the Earthe, bicause he saide in an other place, that it is the Footestoole of God? And howe shal we Adore the Earthe, where as the Scripture saithe plainely, Thou shalt Adore thy Lorde thy God, and here he saithe, Adore ye his footestoole? But he expoundeth to me,Deut. 6. 10. what his footestoole is, and saithe: and the Earth is my footestoole.Matth. 4. I am made doubteful, afraied I am to adore the Earthe, leste he damne me, that made Heauen and Earthe. Againe I am afraied not to adore the footestoole of my Lorde, bicause the Psalme saithe to me, adore ye his footestoole. I seeke, what thinge is his footestoole, and the Scripture telleth me, The Earth is my footestoole. Beinge thus waueringe, I turne me to Christ, bicause him I seeke here, and I finde, how without impietie the Earth may be adored. For he tooke of Earthe, Earth,VVe eate Christ sittinge in Heauen: And so vvee Adoure him, not lieing vnder Accidentes, but sittinge in Heauen. bicause Fleashe is of Earth, and of the Fleashe of Marie he tooke Fleash. And bicause he walked here in Fleashe, and that very Fleashe he gaue vs to eate to Saluation, and noman eateth that Fleash, except firste he adore it: it is founde out how such a footestoole of our Lorde may be adored, and howe we not onely sinne not by adoringe, but sinne by not adoringe. Doth not the Fleashe quicken, and geue life? Our Lorde himselfe saide, when he spake of the commendation it selfe of that Earthe:Ioan. 6. It is the spirite that quickeneth, but the Fleashe profiteth nothinge. Therfore, when thou bowest thee selfe, and fallest downe to euery such Earthe, beholde it not as Earth, but that holy One, whose footestoole it is, that thou doest adore, for bicause of him thou doest adore. And therefore here he added: Adore ye his footestoole, bicause it is Holy. VVho is Holy? He for whose loue thou adorest his footestoole. And when thou adorest him, remaine not by cogitation in Fleashe, that thou be not quickened of the Spirite. For the Spirite, saithe he, quickeneth, and the Fleashe profiteth nothinge. And then, when our Lorde commended this vnto vs, he had spoken of his Fleashe, and had saide: Excepte a man eate my Fleashe, he shal not haue in him life Euerlastinge.

The B. of Sarisburie.

S. Ambrose, and S. Augustine, as thei agrée togeather for the exposition of the Psalme, so, touchinge the mater it selfe, neither doo they any wise disagree from vs, nor any wise agrée with M. Hardinge. They teache vs humbly to Adoure Christes Fleashe: but they teache vs not to Adoure the Sacrament of Christes Fleashe. Thus M. Hardinge hath taken a néedeles labour, to prooue a mater, that is already prooued: but the thinge, that he should haue prooued, he toucheth not. This is to bolde abusinge of the simple Reader, to beare him in hande, that these godly Fathers teache vs to Adoure the Sacrament, that spake not one woorde of Adouringe the Sacrament.

But M. Hardinge wil saie, VVe must Adoure the Fleashe of Christe. We graunt: we beléeue it: it is our Faithe: we teache the people, as the olde learned Fathers did, that noman eateth that Fleashe, but first he Adoureth it: and that he deadly offendeth God, and is wicked, and gilty of the Lordes Bodie, that Adoureth it not.

But as we Eate it, so we Adoure it. We eate it sittinge in Heauen at the Right hande of God: Thither we lifte vp our hartes, and there we Adoure it. S. Ambrose [Page] saithe,Ambrosi. in Sermone. 18. De Maria Magda [...]na. Stephanus in terris positus, Christum tangit in Coelo: Steuen standinge in the Earth, toucheth Christe beinge in Heauen. Againe he saithe, Non Corporali tactu Christum, sed Fide tangimus: We touche Christe by Faithe, and not by Corporal touching. And as we touche Christe,Ambrosi. in [...]ucam. li 10. Ca. 24. so we sée him: that is, with the Spiritual eies of our Faithe: and not otherwise. So S. Ambrose saithe in the place before alleged: Stephanus intra Coelos Dominum cernit absentem:Ambrosi. in Sermone. 58. De Maria Magdalena.Steuen seeth Christe beinge absente within the Heauens. And for proufe hereof, that al that Glorious [...]ght was meere Spiritual, and not offered to the Corporal eie of the Bodie, S. Augustine saith, that S. Steuen stoode then vnder a roofe before the Iudges,August. De cognitione verae vitae. Cap. 42. and sawe the Heauens open, when with his Bodily eies he was not hable to looke vp, and to see the Heauens. There wee sée Christes Bodie: there we Approache vnto it: there wee touche it: there we Taste it: there we eate it: there we Adoure it.

And doothe M. Hardinge thinke, that the Religion of Christe is so Grosse, and so sensible, that wee cannot Eate, or Adoure his Bodie, onlesse it lye Corporally Present before our eies?Augustin. in Psalm. 39. Coloss. 3. Uerily S. Augustine saithe, Si Resurrexistis cum Christo, dicit Fidelibus, dicit Corpus, & Sanguinem Domini accipientibus, Si Resurrexistis cum Christo, que sursum sūt sapite, vbi Christus est in Dextra Dei sedēs: Quae sursum sunt quaerite, non quae super Terram. If ye be rysen agayne with Christe, S. Paule saithe vnto the faitheful, and vnto them, that receiue the Bodie [...]nd Bloude of Christe, If ye be risen againe with Christe, sauer the thinges, that be aboue, where Christe is sittinge at the right hande of God: Seeke the thinges, that be aboue, and not the thinges that be vpon the Earthe. And in this very place by M. Hardinge alleged he saithe,Augustin. in Psalm. 98. Spiritualiter intelligite, quod locutus sum. Non hoc Corpus, quod videtis, manducaturi estis. Vnderstande you Spiritually that I haue saide vnto you. You shal not Eate (with your bodily Mouthes) this Bodie of mine, that ye see. Thus S. Augustine in the same place expoundeth, and openeth his owne meaninge. Doubtlesse, as the wicked maye dishonour Christe, so maye the Godly honour him. But the wicked, as S. Paule saith, doo Crucifie the Sonne of God beinge in Heauen:Hebrae. 6. and Christe, beinge in Heauen saithe vnto Paule beinge in the Earthe benethe,Actor. 9. Saule, Saule, Why doost thou persecute me? Therefore the Godly beinge in Earthe, may likewise Adoure, and Honour Christe beinge in Heauen.

But they wil replie, S. Ambrose saithe, We doo Adoure Christes Fleashe in the Mysteries. Hereof groweth their whole errour. For S. Ambrose saithe not, We doo Adoure the Mysteries, or the Fleashe of Christe Really Present, or Materially Conteined in the Mysteries, as it is supposed by M. Hardinge. Onely he saithe, We Adoure Christes Fleashe in the Mysteries: that is to saye, In the Ministration of the Mysteries. And doubtelesse, it is our dutie to Adoure the Bodie of Christe in the Woorde of God: in the Sacrament of Baptisme: in the Mysteries of Christes Bodie, and Bloude: and where so euer we sée any steppe, or token of it: but specially in the Holy Mysteries, for that there is liuely laide foorthe before vs the whole storie of Christes Conuersation in the Fleash. But this Adoration, as it is saide before, neither is directed to the Sacramentes, nor requireth any Corporal, or Real Presence. So S. Hierome saithe,Hieronym. ad Paulam & Eustochi. Paula Adoured Christe in the Stalle: And, That he him selfe Adoured Christe in the Graue: And S. Chrysostome teacheth vs, To Adoure Christes Bodie in the Sacrament of Baptisme. Yet neither was Christes Bodie then Really Present in the Stalle,Chrysost. in Marcum Homil. 14. or Graue: nor is it now present in the Water of Baptisme. Thus S. Ambrose saithe, Wee Adoure the Fleashe of Christe in the Mysteries.

M. Hardinge. The .23. Diuision.

Againe, S. Augustine sheweth the maner, and custome of his time touchinge the adoration of Christe in the Sacrament, writinge thus ad Honora [...]um, vpon the verse of the .21. Psalme, Edent, [Page]pauperes, Epist. 120. ca. 21. & saturabuntur, that is, the poore shal eate, and be filled: and vpon that other, Manducauerunt & adorauerunt omnes diuites terrae, al the ritche of the earth haue eaten, and adored. It is not without cause (saith he) that the riche and the poore be so distincted, that of the poore it was saide before, the poore shal eate and be filled: and here (of the ritche) they haue eaten, and adored al that be the ritche of the earthe. For they haue ben brought to the table of Christe, and doo take of his Bodie and Bloude, but they doo adore onely, and be not also filled, for as muche as they doo not folowe him.

Likewese in his exposition vpon that Psalme:In Psal. 21. Al the ritche also (saith he there) of the earth haue eaten the Bodie of the humblenesse of their Lorde, neither haue they ben filled as the poore, vntil the folowing. But yet they haue adored, and woorshipped (170)The .170. Vntrueth, Standinge in vntrue interpretation. M. Harding addeth ( [...]t) of his ovvne. It, that is, by adoration they haue acknowleged Christe their Lorde there present.

The B. of Sarisburie.

This place maye be passed ouer with the former answeare. S. Augustine here speaketh of the Adoringe of Christe: and not one woorde of the Adoringe of the Sacrament. The whole drifte of his talke standeth in an Allegorie of Hungringe, Eatinge, Fillinge, and Adouringe. We Hunger Christe: we Eate Christe: we be Filled with Christe sittinge in Heauen: and likewise we Adoure, and woorship Christe sittinge in Heauen.

But S. Augustine saithe, Comedunt Pauperem: They Eate Christe beinge poore. We knowe, that Christe is nowe no lenger in the Dispensation of his Pouertie. God hathe exalted him,Philippen. 2.and geuen him a Name aboue al Names,Hebrae. 2.and made al thinges subiecte to his feete. Ephesi. 1. But S. Augustine calleth him Poore, for that he so humbled him selfe, and became obedient vnto the Deathe, euen vnto the Deathe of the Crosse. In this respecte of his Crosse, of his Deathe, of his Pouertie, wee embrace him: we liue by that Bodie, that was broaken for vs: we be refreashed by that Bloude, that was sheadde for vs. And thus we Eate Christe, and be relieued, and haue our life by him, onely in respecte of his Bloud sheaddinge, and of his Pouertie.

The Poore, that haue refused, and forsaken them selues, Eate Christe sittinge in Heauen, and are Filled with him. But the Ritche Eate him, and Adoure him likewise sittinge in Heauen: but they are not Filled. They see, that Christe is the very true Messias, that was looked for: they see, that al thinges are fulfilled,Actor. 13. that were written of him in the Prophetes, and that his name is published vnto the endes of the worlde:Roman. 10. they beléeue, that there is none other name vnder Heauen,Actor. 4. whereby they can be saued. Therefore they Professe his Name: they Beleeue in him: they Eate him, and Adoure him. But they make some accompt [...] of the Worlde: they forsake not them selues: they folowe not Christe: and therefore they are not filled with him. Thus dooth S. Augustine expounde his owne meaninge:Augustin. in Psalm. 22. Inde erat Piscator &c. Of those Poore was Peter, and Iohn, and Iames, and Matthew the Publicane. They did Eate, and weare filled: for they suffred the same thinges, that they had Eaten▪ Christe gaue to them his Supper: he gaue to them his Passion: He is filled, that foloweth the same. Hitherto S. Augustine speaketh not one woorde of Adoration, either of the Sacrament, or of Christes Bodie, as beinge Really Presente in the Sacrament. Therefore M. Hardinge was the more blamewoorthy, thus to adde woordes of his owne vnto S. Augustine, and so vtterly to falsifie, and to corrupte his meaninge. It is no good Catholique pointe, so to vse the Olde Fathers. Uerily,Augustin. in eundem Psalm. where as S. Augustine writeth thus, Nec sicut Pauperes saturati sunt vsque ad imitationem: Sed tamen Adorauerunt: Neither were they filled as the Poore, euen vnto the folowinge: and yet notwithstandinge they Adoured: M. Harding addeth therto of his owne, a pretie litle (it) It. which he found not in S. Augustine: & so maketh it vp thus, But yet haue they Adoured, and woorshipped it: and, as if it were good text of S. Augustine, afterward he furnisheth it out with this Exposition, or Cōmentarie of his [Page] owne: that is, They haue acknowleged by Adoration Christe their Lorde there present. His frendes wil hardely thinke, there is so muche conninge in his dealinge. He cannot lightly lacke Authorities, as longe as he canne thus shape thē of his owne. But S. Augustine knoweth not, neither this Commentarie, not this texte: nor euer gaue M. Hardinge to vnderstande of this Corporal Presence. As it is saide, and prooued before, wée sée Christe, and worship Christe sittinge in Heauen.

Certainely S. Augustine,Augustin. Domini. quinta post Trinita. Sermo. 1. who best knew his owne minde, saith thus, Habes aurum: sed nondum tenes Praesentem Christum. Thou hast golde: but thou holdest not yet Christe Present. S. Augustine saithe, Christe is not here present. M. Hardinges Commentarie saith, Christe is here presente. Now let the Reader consider, whether of these twoo he wil beléeue.

M. Hardinge. The .24. Diuision.

Furthermore writinge against Faustus the Heretike of the Manichees secte, amongst other thinges he sheweth, how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament, that is of Breade and VVine consecrated, did honour Bacchus, and Ceres, whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne.This Conclusiō is not vvel considered. For the Heathens neuer vvoorshipped Bacchus, and Ceres vnder the formes of Breade, and VVine. VVhereof may iustly be gathered an argument, that in those daies faithful people worshipped the Bodie, and Bloud of Christe in the Sacrament, vnder the Formes of Breade, and VVine. For els the Infidels coulde not haue suspected them, of dooinge Idolatrie to Bacchus, and Ceres.

The B. of Sarisburie.

This Gheasse hath neither sense, nor sauour in it: And therefore I maruel, that M. Hardinge beinge learned, and hauing, as he saith, suche stoare, and choise of other, woulde euer vse this for an argument. For the very children in Grammar Schooles can tel him, that the Heathens, that Adoured Bacchus, and Ceres, as their Goddes, yet notwithstandinge neuer gaue godly honour to Breade, and Wyne. And Cicero him selfe,Cicero De Natura Deorum. beinge an Heathen, was hable to say, Quis tam stultus est, vt id, quo vescitur, credat esse Deum? Who is so very a foole, that wil beleeue, the thinge, that he eateth, to be his God? And in like sorte IuuenalIuuenalis. an Heathen Poete scorneth at this folie: O Sanctas gentes, quibus haec nascuntur in agris Numina. O happy is that people, that hath Goddes growinge in their fieldes.

The Heathens in their rude Gentilitie thought, that Bacchus, and Ceres had first founde out, and taught them the vse of Breade and Wyne: where as before they feadde of Akecornes, and dranke water: and therefore in remembrance, and witnesse of so greate a benefite, they honoured the one with Breade, and the other with Wyne. But that they euer honoured the Elementes of Breade, and Wine, I thinke, M. Hardinge is not hable wel to shew: Therefore he might haue formed his argument in this sorte: The Christians were thought to honour their Sacramentes, as the Heathens honoured Breade, and Wine: But the Heathens neuer honoured Breade and VVine, with godly honour:

Ergo, The Christians neuer honoured their Sacramentes with godly honour.

M. Hardinge. The .25. Diuision.

One other most euident place touchinge this Honour and Adoration, wee finde in him rehearsed by Gratian Li. Senten. Prosperi. De Co [...]se. dist. [...]. Can. No [...] autē. VVee doo honour (saithe he)By this vvoord Forme S. Augustine meaneth the Substance, and Kinde of Breade. in forme of Breade, and wine, which wee see, thinges inuisible, that is to say, Fleashe, and Bloud.The Accidentes of the Bread are after Consecration, as they vvere before. Neither take wee likewise these two Formes, as wee tooke them before Consecration. Sith that wee doo faithfully graunte, that before Consecration it is Breade and VVine, whiche Nature hath shapte: but after Consecration, Fleashe and [...]loud of Christe, whiche the Blessing (of the Priest) hath Consecrated.

The B. of Sarisburie.

[Page]First, this Authoritie here alleged, is not to be found, neither in S. Augustine, in whose name it is brought, nor in the sentences of Prosper. As for Gratian, M. Hardinge knoweth, he is a Common Falsifier of the Doctours, and therefore his credit in suche cases cannot be greate. Notwithstandinge touchinge the mater, we knowe, that Breade, Wine, and Water, of them selfe be nothinge els, but corruptible, and simple Creatures. If we conceiue none otherwise of them, then they be of them selfe, then al our Sacramentes be in vaine. Therefore the godly Fathers labour euermore, to drawe vs from the outwarde visible Creatures, to the meaninge & substance of the Sacramentes.August. contra Maximinum. li. 3. And to that ende S. Augustine saithe, In Sacramentis videndum est, non, quid sint, sed, quid Significent. In Sacramentes we muste consider, not, what they be in deede, but, what they Signifie. So it is written in the Councel of Nice.Concil. Nicen. [...]. Chrysost. ad Caesarium Monachum. Vides Aquam? Cogita Diuinam Vim quae in Aqua late [...]. Seest thou the Water of Baptisme? (it is not that, it was before) consider thou that Heauenly Power, that lieth hidden in the Water. So Chrysostome saith, Antequam Sanctificetur Panis, panem nominamus: Diuina autem Sanctificante illum Gratia, mediante sacerdote, liberatus est quidem ab appellatione Panis: dignus autem habitus est Dominici Corporis appellatione: etiamsi Natura Panis in illo rema [...]serit. The Breade before it is Sanctified, is called Breade: but beinge sanctified by the Heauenly Grace, by meane of the Prieste, it is deliuered from the name of Breade, and thought woorthie of the name of the Lordes Bodie: notwithstanding the Nature of Breade remaine in it stil. Thus, as Chrysostome saith, The Breade remaineth stil Breade, in his former Kinde & Substance: without any suche Transsubstantiation, or change of nature, as is nowe imagined. The woordes be plaine: M. Hardinge cannot denie them. And yet notwithstandinge, it is not the thinge, it was before: bicause it is also called the Lordes Bodie. So likewise saithe S. Augustine, Quicunque in Manna Christum intellexerunt, Augustin. de Vtilitate Poenitentiae. eundem, quem nos, 1. Corinth. 10. Spiritualem Cibum Manducarunt. As many,Bertramus, De Sacramen. Eucharistiae.as in Manna vnderstood Christe, they did eate the same Spiritual Meate, that we Eate (that is, ye very Bodie of Christe.) And so vnto them Manna was Christes Bodie, and not the same thinge, it was before. And for better Declaration hereof, Bertramus saithe, Christus vt nunc Panem conuertit in Corpus suum, ita tum Manna de Coelo datum, suum Corpus Inuisibiliter operatus est. Christe, as he now turneth the Breade into his Bodie, euen so then in like sorte the Manna, that fel from Heauen, Inuisibly he made his Bodie. Thus, as the Breade is Christes Bodie, euen so was Manna Christes Bodie: and that Inuisibly, and by the Omnipotent Power of God. Thus are the Elementes of Manna, of the Breade, of the Wine, and of the Water, changed, and are not as they were before: and therefore in euery of the same we Honour the Bodie of Christe Inuisible, not as Really, and Fleashely Present, but as beinge in Heauen. This whole mater, and the causes thereof, S. Augustine seemeth to open in this wise,Augustin. De Catechizandis Rudibus. ca. 26. Signacula quidem rerum Diuinarum esse Visibilia &c. Let the newe Christened man be taught, that Sacramentes be Visible Signes of Heauenly thinges, and that the thinges them selfe, that he seethe not, must be Honoured in them, and that the same Kinde, and Element (Breade, Wine, or Water) is not so to be taken, as it is in daiely vse. Let him also be taught, what the Woordes meane, that he hath hearde: and what is hidden (and to be beleued) in Christe, whose Image, or Likenesse that thinge (that is, that Sacramente) beareth. He addeth further, Deinde monendus est ex hac occasione, vt, si quid etiam in Scripturis audiat, quod Carnaliter sonet, etiamsi non intelligat, credat tamen Spirituale aliquid Significari: Moreouer vpon occasion hereof he must be taught, that, if he heare any thinge euen in the Scriptures, that sounde Carnally, yet [...]e thinke, there is some Spiritual thinge meante by it.

M. Hardinge. The .26. Diuision.

Leauinge a number of places that might be alleged out of the Auncient Fathers, for the Confirmation of this mater, to auoide tediousnesse, I wil conclude with that most plaine place of Theodoretus, who speakinge of the outwarde signes of the Sacrament, saithe, that notwithstandi [...]ge they remaine [Page] after the Mystical Blessinge, (171)The .171. Vntrueth, for Theodoretus saith, Manent in priori Substantia. By M. Hardinges constructiō, the outvvarde Signes are Christes Bodie, and must be vvoorshipped vvith Godly Honour. in the proprietie of their former Nature, as those that may be seene and felte, no lesse then before: yet they are vnderstanded, and beleeued to be the thinges, whiche they are made by vertue of Consecration, and are woorshipped with Godly Honour. His woordes be these.Dialo. 2. Intelligūtur ea esse, quae facta sunt, & creduntur, & adorantur, vt quae illa [...]nt, quae creduntur. These Mystical Signes (saithe he) are vnderstanded to be those thinges, whiche they are made, and so they are beleeued, and are Adored, as beinge the thinges which they are beleeued to be. VVith whiche woordes Theodoretus affirmeth bothe the Real Presence, and also the Adoration. The Real Presence, in that he saithe, these outwarde Signes, or Tokens after Consecration to be made thinges whiche are not seene, but vnderstanded, and beleeued, whereby he Signifieth the Inuisible thinge of this Sacrament, the bodie and Bloude of Christe. Adoration he teacheth with expresse termes, and that bicause through power of the Mystical Blissinge, the Signes be in existence, and in deede the thinges whiche they are beleued to be, soothely the Bodie and Bloude of Christe. For otherwise God forbidde, that Christen people shoulde be tought to Adore, and woorship the insensible Creatures, Breade, and VVine. Of whiche he saith, that they are Adored, not as signes, not so in no wise, but as beinge the thinges, whiche they are beleeued to be. Now I reporte me to the Christian Reader, whether this Adoration of the Sacrament, whereby we meane the Godly woorship of Christes Bodie in the Sacrament, be a newe deuise, or no, brought into the Churche but lately, aboute three hundred yeeres past, as M. Iuel maketh him selfe suer of it in his Sermon.

The B. of Sarisburie.

By these woordes of Theodorete, M. Hardinge thinketh him selfe hable, to prooue both Real Presence, and also Adoration of the Sacrament: and I doubte not, but the discrete Reader shal soone perceiue, he hath prooued as wel the one, as the other. Touchinge Real Presence Theodoretus speaketh nothinge, no not one woorde. His manner of spéeche séemeth rather to incline to Transubstantiation: whereunto notwithstandinge Theodoretus is an enimie, and thinketh it a greate folie proceedinge of ignorance, as it shal appeare. And, where as Theodoretus imagineth twoo menne to reason togeather by waye of a Dialogue, a Catholike manne, and an Heretike, M. Hardinge is faine for defence of his Doctrine, to take parte with the Heretique, and to vse his argumentes, as if they were Catholique. For thus the Heretique there saithe, euen as M. Hardinge nowe saithe, Symbola Dominici Corporis, Theodoret. Dialogo. 2. Inconfusus. & Sanguinis, alia quidem sunt ante Inuocationem Sacerdotis: Sed post Inuocationem mutantur, & alia [...]iunt. The Sacramentes, or Signes of Christes Bodie, and Bloude, are one thinge before the Blissinge of the Priest: But after the Blissinge they are changed, and made other thinges: And he speaketh of the change of Substance, euen as M. Hardinge doothe. The Catholique man maketh answeare: [...]igna Mystica po [...]t Sanctificationē non recedunt a Natura sua. Manent enim in priori Substantia, & Figura, & Forma. Nay mary. The Mystical Signes after the Blissinge (of the priest) departe not from their owne Nature. For they remaine in their former Substance, and Figure, and Forme. Vt quae sint illa▪ quae creduntur. He saithe further, yet the same Breade, and Wine remaininge as they were before, are vnderstanded, and Beleeued, and Adoured, as the thinges, that they are Beleeued.

Here, Good Christian Reader, note by the waye: M. Hardinge saithe, The Nature, and Substance of the Breade and Wine, is vtterly abolished, and doone awaye: But the Catholique man saithe, The same Nature, and Substance remaineth stil, as it was before. If the Catholique mannes saieinge be Catholique, then M. Hardinges saieinge is not Catholique.

M. Hardinge wil replie,Augustin. Epist. 164. But these Signes are honoured. Euen so S. Augustine saithe, Baptisma, vbicunque est, veneramur: VVee honour Baptisme, where so euer it be. But for further answeare hereto, vnderstande thou good Reader, that Theodorete was a Gréeke Bishop, and that the Graecians neuer vsed to geue godly honoure to the Sacrament vntil this day. Further vnderstande thou, that S. Ambrose, touchinge the Sacrament, writeth thus,Ambros. De Sacram [...]t. li. 4. c. 3. Venisti ad altare: vidisti Sacramenta posita super Altare: & ipsam quidem miratus es Creaturam. Tamen Creatura[Page]solennis, & nota. Thou camest to the Aultar: thou sawest the Sacramentes layed vpon the same: and diddest maruel at the very Creature. Yet is it a Creature vsed, and knowen. Here S. Ambrose calleth the Sacrament a Creature, and that twise togeather in one place. I thinke, M. Hardinge wil not haue vs beléeue, that Theodoretus, beinge so godly a man, gaue godly honoure vnto a Creature.

But Theodoretus saithe, They are honoured. This is already answeared in the laste Obiection.Augustin. Contra Maximin. li. 3. For, as S. Augustine teacheth vs, In Sacramentes we muste consider, not, what they be in deede, but what they Signifie. And in this sense they are Understanded, and Beleeued, and Adoured, as by Signification beinge, or representinge the thinges, that are Beleeued.Augustin. contra Faustū Manichae. li. 19. c. 15. S. Augustine saithe, Sacramenta sunt Verba Visibilia, Sacramentes be Visible Woordes. But Woordes are oftentimes putte for the thinges, that are signified by the Woordes. So saithe S. Hilarie:Hilari. De Trini. li. 6. Verba Dei sunt illa, quae enuntiant. The VVoordes of God be the very thinges, that they vtter, or Signifie. So Christe saith, My VVoordes be Sprite, and Life: bicause they be Instrumentes of Sprite,Iohan. 6. and Life. And so Origen saithe, Hoc, quod modò loquimur, sunt Carnes Christi. The very VVoordes, that I now speake, are the Fleashe of Christe. Origen in Nu [...]er. Homil. 23. Euen in this sorte the Sacramentes are the Fleashe of Christe: and are so Understanded, and Beléeued, and Adoured. But the whole honour resteth not in them, but is passed ouer from them to the thinges, that be Signified.

M. Hardinge wil saie, By this Construction, Adorantur, is as muche to say, as, Non Adorantur: They are Honoured, that is, They are not Honoured: but onely leade vs to those thinges, that muste be honoured. Herein is none inconuenience. For so, it appeareth, Theodoretus expoundeth his owne meaninge.

His woordes immediatly folowinge are these: Confer ergo Imaginem cum Exemplari, & videbis similitudinem. Oportet enim Figuram esse Veritati similem. Compare therefore the Image, (that is, the Sacrament) with the paterne (that is, with Christes Bodie). For the Figure muste be like vnto the Truethe. Theodoretus calleth the Sacrament, an Image, a Resemblance, and a Figure. I thinke M. Hardinge wil not saie, that Images, Resemblances, and Figures be woorthy of Godly Honour. And hereunto very aptely agréeth S. Augustines Lesson touchinge the same: Qui Adorat vtile Signum diuinitùs institutum, cuius Vim, Significationem (que) intelligit, non hoc veneratur, quod videtur, & transit: Augustin. De Doctrina Chri [...]. li. 3. ca. 9. sed illud potiùs, quò talia cuncta referenda sunt. He that woorshippeth a profitable Signe oppointed by God, and vnderstandeth the Power, and Signification of the same, doeth not woorship that thinge, that is seene with the eye, and passeth away: but rather he woorshippeth that thinge, vnto whiche al suche thinges haue Relation. Here S. Augustine thinketh it no inconuenience to say, We woorship the Signe, and yet Woorship it not. And this he speaketh, not onely of the Sacrament of Christes Bodie, but also of the Sacrament of Baptisme. For so he saithe further in the same place,Augustin. in eodem Capite. Sicuti est Baptismi Sacramentum &c. As is the Sacrament of Baptisme, and the Celebration of the Bodie, and Bloude of the Lorde. VVhiche Sacramentes euery man, when he receiueth them, beinge instructed, knoweth, whereto they belonge: that he may woorship them, not with Carnal bondage, but with the freedome of the Sprite. To woorship Baptisme. I might adde hereto the woordes of that moste fonde, and lewde Seconde Councel of Nice, Venerandas Imagines perfectè Adoramus: & eos, qui secùs confitentur, Anathematizamus. VVee doo perfitely Adoure the reuerende Images: and doo accurse them, that professe otherwise: And yet afterwarde they say, Honor Imagini exhibitus refertur ad Prototypum. The honour geuen to the Image, (is not geuen to the Image, but) redoundeth vnto the Paterne. Thus that Councel saithe, Images are honoured, That is to saie, They are not honoured.

Now let vs examine, what Construction M. Harding maketh vpon these woordes.

1 Theodoretus saith, The Breade, and the Wine leaue not, or be not Changed from [Page]theire Former Nature: That is to saie, by this newe exposition, They vtterly leaue theire Former Nature.

They remaine stil in theire Substance: that is to saie, (saith M. Hardinge) they remaine 2 not in theire Substance. Further M. Hardinge saith,

The Accidentes of Breade, and Wine be the Signes of Christes Bodie: The 3 Breade, and the Wine be no Signes.

The Uisible Accidentes, are made the Inuisible Bodie, and Bloude of Christe:4 The Breade, and Wine are made nothinge.

The Signes be made the very self thinge, that is Signified, and that in existence,5 and in deede. And so one thinge, at one time, and in one respecte, is Substance, and Accidente: Uisible, and Inuisible: and, as they terme it in the Schooles, Fundamentum, and Terminus: whiche was euer wonte to be called a Monster in Nature. So many Errours are scarcely sufficient to mainteine one Erroure.

Nowe, I trust, the Christian Reader wil soone consider, howe soundely M. Hardinge hath discharged his promisse, and proued the Adoration of the Sacrament. Uerily of al these Doctours, that he hath here alleged (Theodoretus onely excepted, in whom he would seeme to haue somme coloure of aide, who also is already clearely answeared) there is not one, that any waie maie be thought to touche▪ either the worshippinge of the outwarde Sacrament it self, or of Christe, as Present in the Sacrament.

The greatest Doctours of that side saie, That, onles Transubstantiation be concluded, the people cannot freely worship ye Sacrament, without occasion of Idolatrie. Nowe it is knowen, that Transubstantiation is a newe Fantasie,Anno Domin [...] 1215. newly diuised in the Councel of Laterane in Rome. And D. Tonstal saith, that before that time it was free, and lawful for any man to holde the contrary.Tonst. Lib. 1. D [...] Sacramen. Eucharistiae. fo. 46 [...] Wherefore it is likely, That before that time, there was no suche Adoration. Otherwise, it must needes haue benne with greate danger of Idolatrie. But after that, as it is saide before,Extra De Celebratione Missarum. Pope Honorius tooke order, and gaue commaundement, that the people shoulde Adoure: Pope Urbanus added thereto a Newe Solemne Feast of Corpus Christi daie: And Pope Clement confirmed the same with greate stoare of Pardonnes.Clemen. li. 3. ti [...]. 16. Si Dominū. This is the Antiquitie, and Petite Degrée of this Kinde of Adoration.

M. Hardinge. The .27. Diuision.

And where as, vtterly to abolishe this Adoration, he allegeth greate danger of idolatrie, in case the Priest doo not truely consecrate: thereto maie be answeared, that Iacob stoode in no danger of conscience, [...]2. 9 [...] for that by the procurement of Laban, he laie with Lia in steede of Rachel:A very simpl [...] defense of manifest Idolatri [...]. Euen so the Idolaters thought their Idole of good Faithe to be very God. neither for the same was he to be charged with aduowtrie, because he meante good Faith, and thought him self to haue had the cōpany of his wife Rachel. So idolatrie is not to be imputed vnto him, that worshippeth Christe with Godly honoure in the Breade not consecrate, whiche of good Faith he thinketh to be consecrate. [...]hi. 60. Touchinge this case, S. Augustine hath this notable saieinge. VVe haue neede (saith he) to put a difference in our iudgement, and to knowe good from euel, for as muche as Sathan changinge his shape, sheweth him self as an Angel of light, least through deceite he leade vs aside to some perniciouse thinges. For when he deceiueth the senses of the Bodie, and remoueth not the minde from true, and right meaninge, wherein eche man leadeth a faithful life, there is no peril in religiō. Or if, when he faineth him self good, and dooth or saith those thinges, that of congruence perteine to good Angels, although he be thought to be good, this is not a perilouse or sickely erroure of Christian Faith.

But when, as by these thinges he beginneth to bringe vs to thinges quite contrarie, then to knowe him from the good sprite, and not to goe after him, it standeth vs muche vpon, diligently to watche, and take heede. Thus S. Augustine. This muche for the adoration of the Sacrament, or rather of Christe in the Sacrament, maie suffise.

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The B. of Sarisburie.

The greate danger, and horroure of Idolatrie that hereof riseth,Doubtes touchinge Consecration. M. Hardinge thinketh maie easily vs salued by the example of Rachel, and Lea: and thus he bringeth in Goddes Mystical Prouidence for defence of open erroure: and thus teacheth vs in steede of Rachel to take Lea, and to honoure a Creature in steede of God.

Wherein it shalbe necessary briefly to touche, howe many wayes, euen by theire owne Doctrine, the poore simple people maie be deceiued, and yeelde the honoure of God to that thinge, that in theire owne iudgement is no God.

Thus therefore they saie,Thom. par. 3. q. 83. If the Priest chance to forgeate to putte wine into the Cuppe, and so passe ouer the Consecration without Wine:

Or, if the Breade be made of any other,Iohan. De Burgo. Pupilla oculi cap. 3. then wheaten floure, which maie possibly, and easily happen:

Or, if there be so muche Water in quantitie, that it ouercome, and alter the Nature of the Wine:Idem.

Or,Idem. if the Wine be changed into Uineger, and therefore cannot serue to Consecration:

Or,Cerson contra Floretum lib. 4. if there be .xiij. Cakes vpon the Table, and the Priest for his Consecration determine onely vpon twelue, in whiche case they saie, Not one of them al is Consecrate:

Or,Extra. De Celebra. Missar. de Homine. if the Priest dissemble, or leaue out the Woordes of Consecration: or, if he forgeate it, or minde it not, or thinke not of it: In euery of these, and other like defectes, there is nothinge Consecrate, and therefore the people in these cases, honouringe the Sacrament, by theire owne Doctrine geueth the Glorie of God to a Creature: whiche is vndoubted Idolatrie.

And that the folie hereof maie the better appeare, one of them writeth thus,Summa Angelica. Eucharistia. 26.Quod si Sacerdos, &c. If the Priest hauinge before him sundrie Cakes at the time of Consecration, doo minde onely, and precisely to Consecrate that onely Cake, that he holdeth in his hande, some saie, the reast be not Consecrate: but saie thow, as Duns saith, They be al Consecrate. Yea further he saith, If the Priest doo precisely determine to Consecrate onely the one half parte of the Cake, and not likewise the other half, that then, the Cake beinge whole, that one parte onely is Consecrate, and not the other.

Pope Gregorie saith, If the Priest be a knowen aduouterer, or Fornicatour, and continewe stil in the same,Dist. 81. Si qui. that his Blissinge shalbe turned into Cursinge: and that the people knowinge his life, and neuerthelesse hearinge his Masse, committe Idolatrie.

In this case standeth the simple people: So many waies, and so easily they maie be deceiued. For notwithstandinge they maie in some parte knowe, the priestes life, and open dealinge, yet howe canne they be assured of his secrete Woordes, of his Intention, of his Minde, and of his Wil? Or if they cannot, howe canne they safely Adoure the Sacrament, without doubte, and danger of Idolatrie?

But they them selues see wel, it cannot be: Thom. in lib. 3 and therefore haue diuised a simple poore healpe of theire owne. They saie, Senten. Dist. 9. We maie not Adoure the Sacrament, but vnder a Condition, that is to saie, If it be Consecrate. And so saith Thomas Salisburiensis,Thomas Salisburien. De Arte praedicandi. Cap. 25.Nullus quantumcunque sit simplex, vel quantumcunque sit discretus, debet praecisé credere, hoc esse Corpus Domini: Sed cum hac conditione, si in Consecratione ritè sint acta omnia. Aliter enim asseret de Creatura, quod ipsa sit Creator: & ita esset Idololatria. Noman, be he neuer so simple, or neuer so wise, ought precisely to beleue, that this is the Bodie of our Lorde, that the Priest hath Consecrate, but onely vnder this condition, If al thinges concerninge the Consecration be donne, as apperteineth. For otherwise he shal auouche a Creature to be the Creator: whiche were Idolatrie. By this Doctrine M. Hardinge teacheth the people thus to kneele downe, and to Adoure the Sacrament: If thou [...]e God in deede, then I woorship the: But, if thou be not God, then I wil not woorship thee. [Page] Thus Arnobius saith, The Heathens in olde time were woonte to call vpon Iuppiter, Siue tu Deus es, siue tu Dea es: Whether thou be a God, or a Goddesse, wee cal vpon thee. Thus Goddes people is leadde, to geue the honour of God, they cannot tel, vnto what: and to honour a Creature in steede of God.

Yet must al this be excused by the example of Rachel, and Lea.Arnob. li. 3. Gene. 29. As if M. Harding woulde reason thus: Iacob by Goddes special Prouidence, knew Lea in stéede of Rachel:

Ergo, Wée may safely Adoure a bare Creature with godly honoure: and say vnto it: Thou art our God: Thou madest Heauen & Earth: wée haue none other God but thée: and al this without peril of Idolatrie. He woulde not thus da [...]ly, if he knew, what it were to bestow Goddes Glorie, vpon that thinge, that is no God.Iohan. 6. Certainely, this is not the worshipping of God in Sprite, and Trueth.

S. Martine was muche more circumspecte in this case, as may wel appeare by that, is written of him. For when the Diuel came vnto him, & tooke vpon him to be Christe, and therefore required him, to boowe downe, and to geue him honour:Sulpitius in Vita Martini. No saide S. Martine, I cannot tel whether thou be Christe, or no. Onlesse I see Christ in the same shape, and forme, that he was Crucified in vpon the Crosse, I wil not Adoure him in any wise. S. Augustine saith, Audistis quia Messias Christus est: audistis quia Christus vnctus est. Non sic posuit Iacob Lapidem vnctum, vt veniret, & Adoraret: alioqui Idololattia est, Augustin. in Iohan. tracta. [...] non Significatio Christi. Yee haue hearde, that Messiasis Christe: ye haue hearde, that Christe is the Annointed. Iacob did not erecte the Annointed stoane, to the intente to come, and to Adoure it. Otherwise, it is Idolatrie, and not a Signification of Christe. Theophilus being sometime demaunded,Theophilus contra Autolycum. lib. 1. wherefore he woulde not Adoure the Emperour, as the manner then was, with godly honour, made answeare thus, Quia non ad hoc institutus est Imperator, vt Adoretur: Sed vt legitimo honor [...] honoretur: Bicause the Emperour is not appointed, to thende wee should honour him, as God: but that wee should geue him that honour, that vnto him apperteineth. So, if M. Harding wil likewise demaunde, wherefore wée Adoure not the Sacrament with godly honour, the godly simple man may make him this answeare: Bicause it was ordeined reuerently to be receiued, and not to be Adoured: as a Sacrament, and not as God. For in al the Scriptures, and holy Fathers, wee haue neither Commaundement to force vs hereto, nor Example to leade vs hereto. Wée Adoure the Bodie of Christe, not onely for the turninge of an hande, while the Priest is hable to holde vp the Sacrament, & that with doubte of our selues, whether wée doo wel, or no, whiche thinge is vtterly vncomfortable, and dangerous, & ful of terrour to the conscience: But wée worship that Blessed, and Glorious Bodie, as that Blissed Martyr S. Stéeuin did, beinge in Heauen at the Right Hande of the Power of God, and therefore without doubte, and danger: and that at al times, and for euer: and wée beléeue, and confesse, that Iesus Christ, euen in the Nature, and Substance of our Fleashe, is the Lorde in the Glorie of God the Father.

FINIS.

THE NINTHE ARTICLE, OF THE CANOPIE.Reseruation.

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The B. of Sarisburie.

Or that the Sacrament, was then, or nowe ought to be hanged vp vnder a Canopie.

M. Hardinge. The .1. Diuision.

If M. Iuel would in plaine termes denie the reseruation and kepinge of the blissed Sacrament, for whiche purpose the pixe and Canopie serued in the Churches of Englāde, as of the professours of this newe gospel it is both in woorde, and also in deede denied: it were easie to proue the same by no smal number of auctorities, suche as him self cannot but allowe for good and sufficient. But he knowinge that right wel, guilefully refraineth from mention of that principal mater, and the better to make vp his heape of articles for some shewe against the Sacrament, by denial reproueth the hanginge vp of it vnder the Canopie: thereby shewinge him self like to Momus, who espieinge nothinge reproueable in fatre Venus, founde faulte with her slipper.

The B. of Sarisburie.

This Article, as it is smal of it self, and therefore might the better be dissembled, and past ouer, were it not accessorie to Idolatrie, so it is warranted of M. Hardinges side, by very simple, and sclender proufes, as shal appeare. It liketh M. Hardinge for his entrie, to solace him self, and his frendes withal, to cal vs Newe Doctours: him self beinge not hable hitherto to allege any one of al the Olde Doctours without force, & fraude, plainely, & directely to serue his purpose. But these Newe Doctours are, neither so newe, nor so much destitute of Antiquitie, as these menne woulde faine haue the worlde to beleue. For, touchinge the abolishinge of the Reseruatiō of the Sacrament, whiche M. Hardinge hath here drawen in, to healpe out y• mater, beinge otherwise not necessarily incident vnto this Article, they haue the Authorities, and Examples of good Ancient Olde Catholique Fathers for theire Warrant in that behalf.Cyprianus De Coena Domini. Clemens Epist. 2. For S. Cyprian saith, Panis iste recipitur, non includitur. This Breade is receiued, and not shutte vp. Clemens, who, as M. Hardinge saith, was the Apostles Felowe, writeth thus, Tanta in Altario Holocausta offerantur, quanta populo sufficere debeant: quòd si remanserint, in crastinum non reseruentur. Let there be so many Hostes, or so muche Breade offered at the Aultar, as may be sufficient for the people. If any thinge remaine, let it not be keapte vntil the morninge. Origen Cyril. in Leui. ho. [...]. Origē, or Cyrillus saith, for one booke beareth both theire names, Dominus Panem, quem Discipulis suis dabat, non distulit, nec iussit seruari in crastinum. The Breade, that Our Lorde gaue to his [...] isciples, he lengred it not, nor bade it to be keapte vntil the morninge. His reason is grounded vpon the order of Christes Institution:Hieronym. 1. Corin. 11. for that Christe saide not, Take, and Keepe: but Take, and Eate. S. Hierome saith, Post Communionem, quaecunque de Sacrificijs superfuissent, Augustin. de Trinitate. lib. 3. cap. 10. illic in Ecclesia Communem Coenam comedentes pariter consumebant. After the Communion was donne, what so euer portion of the Sacrifices remained, they spente it there togeather in the Churche eatinge theire common Supper. S. Augustine likewise seemeth to saie the same:Hesychius in Leui. li. 2. ca. 8. The Breade made to this purpose, is spent in receiuinge the Sacrament. Hesychius saith, That the Remanentes of the Sacrament were burnte immediatly in the fiere. Nicephorus lib. 17. ca. 25. Nicephorus saith, The same Remanentes in some places were geuen to Children, that went to Schoole, to be [...]aten by them presently in the Churche: The like whereof is also decreed in the Councel of Matiscon.Concil. Matiscon 2. cap 6. Gabriel. [...]iel. lectione. 26. So saith Gabriel Biel a Newe Doctoure of M. Hardinges companie: Non dedit Discipulis, vt ipsum honorificè Conseruarent: sed dedit in sui vsum, dicens, Accipite, & Manducate. Christe gaue not (the [Page]Sacrament) to his Disciples, that they shoulde reuerently reserue it: but he gaue it for theire vse, saieinge, Take, and Eate.

Thus many olde Doctours, and yet many moe wee haue on our side. Therefore M. Hardinge was somewhat ouerseene, for folowing of them, to cal vs Newe Doctours.

I knowe, the Sacrament in olde times in some places was reserued, as it maie appeare by Tertullian, S. Cyprian, S. Hierome, S. Basile, Eusebius,Cyprian de lapsis▪ Sermo. 5. and others. S. Cyprian saith, w [...]men vsed to keepe it at home in theire Cheastes:Tertullian. ad Vxorem. Tertullian saith, The Faithful vsed then to haue it in their priuate houses, & to eate it before other meates: S. Hierome saith, that Exuperius the Bishop of Tolouse vsed to carrie it abroade in a basket: S. Basile saith, That in Egypte,Hieronym. ad Rus [...]icum. and specially about Alexandria, euery man for the most parte had the Sacrament in his house: Eusebius seemeth to saie, The Priest had it in his Chamber: S. Ambrose saith,Basilius ad Caesariam. Menne vsed then to carrie it aboute them, not onely by Lande, but also by Sea in theire Naptkins. Al these were Abuses of the holy Mysteries:Euseb. li. 6. c. 44. and therefore afterwarde were abolished. Thus was then the Sacrament reserued, In priuate Houses,Ambros. de obitu Satyri. in Cheastes, in Baskettes, and in Naptkins. Nowe, if M. Hardinge be hable, truely to shewe any suche like Ancient Authoritie for his Canopie, then maie he saie, he holdeth by the Olde Catolique Fathers. But, for as muche, as M. Hardinge hath leisure, to cal to minde his Olde Fable, of Momus, Uenus, and suche like: In deede they saie, Momus was woonte to espie faultes, and to control al the Goddes without exception, euen the Greate Iuppiter, him self, that sate in Rome in the Capitol: and therefore his office oftetimes was not so thankeful, as some others. But one greate faulte he founde with Uulcane, for the makinge of man, for that he had not sette a grate, or a windowe at his breaste, that others might piere in, and espie some parte of his secrete thoughtes. If M. Hardinge had suche a grate, or windowe at his breaste, and menne might looke in, and see his conscience, I doubte not, but they shoulde sée many moe sparkes of goddes trueth, then as nowe outwardly doo appeare.

As for his faire Ladie Uenus, whereby he meaneth his Churche of Rome, the worlde seeth, & he him self knoweth, she hath beene taken in open aduoutrie: & Phebus the Sonne of God, with the heauenly beames of his holy Woorde hath reueiled it. O, Woulde to God, we had no cause iustly to saie with the Prophete Esaie, Quomodo facta est Meretrix Ciuitas Fidelis? Esai. [...]. O howe is that Faithful Cittie become an Harlot? Uerily Momus shal not neede nowe to reprooue her Slipper. He shal rather haue cause to saie,Esai. 1. A planta pedis, vsque ad verticem capitis, non est in ea sanitas. From the Sole of the foote, to the toppe of the heade, there is no whole parte in her.

For so S. Bernarde complaineth of her miserable state in his time.Bernardus de Conuersione Pauli.

M. Hardinge. The .2. Diuision.

VVhereto we saie, that if he, with the rest of the Sacramentaries, woulde agree to the kepinge of the Sacrament, then woulde we demaunde, why that manner of kepinge were not to be liked. And here vpon proufes made of defaulte in this behalf, and a better waie shewed, in so smal a mater, conformitie to the better woulde soone be persuaded. In other Christen Countries (we graunte) it is kepte otherwise, vnder locke and keie, in some places at the one ende, or side of the Aultar, in some places in a Chappel builded for that purpose, in some places in the vestrie, or in some in warde, and secrete roome of the Churche,In Epist. ad Innocentium. as it was in the time of Chrysostome at Constantinople.In Concil. Braccaren. 3. Can 5. In some other places we reade, that it was kepte in the Bishoppes Palace, neare to the Churche, and in the holy daies brought reuerently to the Churche, and set vpon the Aultar, whiche for abuses committed, was by order of Councelles abrogated.

Thus in diuerse places, diuersely it hath ben kepte, eueriewhere reuerently, and suerly, so as it [Page] might be safe from iniurie, and villanie of miscreantes, and dispisers of it. The hanging vp of it on high▪ hath b [...]en the manner of Englande, as Lindewode noteth vpon the Constitutions prouincial: on high, that wicked dispite might not reache to it: vnder a Canopie, for shew of reuerence and honour.

The. B. of Sarisburie.

Here M. Harding sheweth, that this Reseruation of the Sacrament, in diuers Countries hath béene diuersely vsed: Under locke, and key: At the Aultars ende: In a Chapel: In the Uestrie: In the Bishoppes Palace. And al this of the vsage of late yeeres: for of Antiquitie, sauinge onely the Epistle of Chrystome to Innocentius, whiche also, as it shal appeare, maketh much against him, he toucheth nothinge. But emongst al these diuersities of keepinge, he hath not yet founde out his Canopie. And touchinge, that he allegeth of the Reseruation of the Sacrament in the Bishoppes Palace, it seemeth very litle to further his purpose. For, where as the Sacrament was reserued onely in the Bishops Custodie, it foloweth necessarily, that there, in [...]ther parish churches, and Chappels, was no suche Reseruation. Chrysostomes epistle to Innocentius is good witnesse,Chrysostom. ad Innocentium. that the Sacrament was Reserued to be receiued of the people, at the Communion the nexte day, or in very shorte time after. For it was Reserued in bothe Kindes, as it appeareth plainely by his woordes. But it is cleare, bothe by the iudgement of Reason, and also by their owne Cauteles in that behalfe,De Con Dist. 2. that the Wine in suche sorte and quantitie cannot be keapte any longe time without sowering.Presbyter. In Glosa. And the manner in Graecia was, during the time of Lente, to Consecrate onely vpon the Satursdaies, & Sonnedaies,In sex [...]a Synodo Constantinop. ca. 52. [...]. and yet neuerthelesse to Communicate of the same vpon the other wéeke daies. For the ende of this Reseruation in olde times was, not that the Sacrament should be A [...]oured, but that it should be receiued of the people: and specially that persons Excommunicate, for whose sake it was reserued, beinge suddainely called out of this life, vpon their repentance might at al times receiue ye Communion, and departe with comforte, as the Members of the Churche of God.

But, me thinketh, M. Hardinge dooth herein, as Apelles the Painter sometime did, in setting out Kinge Antigonus physenomie. For vnderstandinge, that Antigonus was blinde of the one side, he thought it best to painte him out onely with halfe face, and so he conningly shadowed the deformitie of the other eye. Euen so M. Hardinge sheweth vs certaine varietie of keepinge the Sacrament, and other smal maters of like weight: but the danger of Idolatrie, and other like horrible deformities he dissembleth conningly, and turneth from vs. Lothe I am, to vse the comparison:Hieronym. in vita Malchi. But S. Hierome saith it: Diabolus nunquam se prodit aperta facie. The Diuel neuer sheweth him selfe openly with his 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,Guliel. Linwood li. 3 de custodia Eucharistiae &c. 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,2. Regum. 18. 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, [...]seb. li. 6. ca. 44 as then the Boye did to Serapion: nor Infidels, [Page] or men not Christened,Canopie not commendable. 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.Ambros. De Obitu Satyri. 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,Gerson contra Floretum. li. 4. It is not necessarie to keepe the wine: And the Reason is this: Quia opus esset nimia cautela:Cōcil. Aurelian. De Conse. Dist. 2 Presbyter. In Glosa.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,Concil. Lateranen. sub Innocē tio. 3. Can. 20. that, for certaine like abuses,Concil. Bracaren. 3. Ca. 5. 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:Extra de Celebratio. Missarū Sanè. 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. Guliel. Linwood li 3. de Custodia Eucharistiae. 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)The 172. Vntrueth. For Chrysostome saith, In vasis Sanctis, non Verum Corpus Christi, Sed Mysteriū Corporis Christi continetur. 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 otherLet your modestie be knovven to al men. Philip. 4. 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)The .173. Vntrueth. for Both are Figures, Bothe Types, Bothe Signes. Nazian. saiethe, Figura Figurae. De Paschate. 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 forChrist vvil say, In vaine ye vvorship me, &c. Matthae. 15. 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 [Page] 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: [...]urand. li. 2. 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,Exodi. 25. &. 27. 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,2. Samuel. 7. 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, 1. Paralipomen. 28. 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? Esai. 55. 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 ye 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 ye 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.Rom. 1. 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.

[Page]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:Gene. 31. Chrysostom. in Genes. hom. 57.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,Chrysostom. ad Populum Antio [...] chenum, hom. 60.Discamus Christum, prout ipse vult, venerari. Honorato nan (que) 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 ye 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 itBefore it vva [...] the honouringe of God: Now it is no great Keye of Religion. (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 Canop [...]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,A vaine Childish Fable vnder the name of Amphilochius. 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, Imposue [...]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 Here [...]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,Here be Dooues in doede: but no mention of any Sacrament▪ Praesumpsisset etiā Columbas aureas, & argenteas in formā 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 Vessels. So it be reuerently kepte for the viage prouision for the Sicke, no Catholique man wil mainteine strife, for the manner and order of keeping. Symmachus a very woorthy Byshop of Rome, in the time of Anastasius [Page] the Emperour,Dooue. as it is written in his life, made two vessels of Siluer to reserue the Sacrament in, and set them on the Aultars of two Churches in Rome, of S. Syluester, and of S. Androwe.

These vessels they cal commonly, Ciboria. VVe finde likewise in the life of S. Gregorie, that he also like Symmachus made suche a Vessel, which they cal, Ciborium, for the Sacrament, with fowre pillours of pure Siluer, and set it on the Aultare at S. Peters in Rome.

In a woorke of Gregorius Turonensis, this vessel is called, Turris in qua Mysterium Dominici Corporis habebatur, A Tower wherein (174)The .174 [...] vntrueth, standing in vntrue translation. our Lordes Bodie was kepte. In an olde booke De Po [...]nitentia, of Theodorus the Greeke of Tarsus in Cilicia, sometime Archebishop of Cantorburie, before Beda his time, it is called, Pyxis cum Corpore Domini ad viaticum pro infirmis: The Pyxe with our Lordes Bodie for the viage prouision for the sicke. In that booke, in an admonition of a Bishop to his Clergie in a Synode, warninge is geuen, that nothinge be put vpon the Aultare in time of the Sacrifice, but the Cofer of Reliques, the booke of the foure Euangelistes, and the Pyxe with our Lordes Bodie.

Thus we finde,In the Fable of Amphilochius, and no vvhere els. that the Blessed Sacramente, hathe alwaies been kepte, in some places in a Pyxe hanged vp ouer the Aultare, in some other places otherwise, euery where, and in al times safely, and reuerently, as is declared, to be alwaies in a readinesse for the viage Prouision of the sicke. VVhich keepinge of it for that Godly purpose, and with like due reuerence, if M. Iuel and the Sacrament aries woulde admitte, no man wil be either so scrupulous, or so contentious, as, to striue with them either for the hanginge vp of it, or for the Canopie.

The B. of Sarisburie.

It is maruel, that M. Hardinge, in so shorte a [...]ale, cannot auoide manifest contradiction. He holdeth, and teacheth, that this is the honouringe of Christe, God, and Man: and yet he saithe, It is no greate Keye of his Religion. Uerily, what so euer Keye he nowe make of it, greate, or smal, he bringeth in very smal Authorities, and proufes, to make it good.

Concerninge the Canopie, wherein al this question standeth, he is wel contented, to yelde in the whole, as beinge not hable to finde it once mentioned in any manner Olde Writer. But the hanginge vp of the Sacrament, and that euen ouer the Aultar, he is certaine, maye wel be prooued by that solemne Fable, that we haue so often hearde vnder the name of Amphilochius. Concerninge whiche Fable, (for a very childishe Fable it is, and no better) I must for shortenesse referre thée, gentle Reader, to that is written before in the First Article of this Book, and in the .33. Diuision, as answeare to the same. Yet thus muche shortly, and by the waye. First M. Hardinges Amphilochius saith, that S. Basile, after he had saide Masse to Christe, and his twelue Apostles, immediately the same night, put one portion of the Sacrament in the Dooue, that was then hanging ouer the Aultar: & the nexte daye folowinge sente for a Goldesmith, & caused the same Dooue to be made: the same Dooue, I saye, that he put the Sacrament in, the night before. And so M. Hardinges Dooue, was a Dooue, before it was made. But Dreames, & Fables are woorthy of Priuilege. Yet, least this tale should passe alone, it is accompanied with a Miracle. For after that time, when so euer S. Basile was at Masse, & lifted vp the Breade, the same Dooue (so saithe this Amphilochius) vsed euermore to rowse her selfe ouer y• Aultar, & mooued, & sturred of her selfe hither, and thither: muche like to the Mathematical Dooue, that Architas Tarentinus made, that was hable to flie alone. If this Golden Dooue had not beene endewed with Sprite, & Life, this tale had lost halfe his grace. Againe Pekham in his Prouincial geueth a straite commaundement to al Priestes, that the Breade in the Pyxe, be changed and renewed euery seuenth day, for avoidinge of putrefaction, or some other lothsomnesse, that may happen. But M. Hardinges Golden Dooue had a special vertue aboue al others, to keepe the Breade seuen yéeres togeather without corruption, and the same at the last, méete to be geuen to a sicke man in his death bedde.

[Page] But there is mention made of Golden, and Siluern Dooues in the Councel of Constantinople. I graunte. How be it, there is no mention made there of any Pyxe, or Reseruation of the Sacrament. But if euery Dooue there were a Pyxe, or, as they cal it, a Monster, then hath M. Hardinge a greate aduantage. For séeking out but one Pyxe, he hath founde twentie, and that al togeather in one Churche, some aboute the Aultar, some aboute the holy Fonte, and some els where. And yet I coulde neuer vnderstande, but euermore in one Churche, were it neuer so bigge, one Pyxe was thought sufficient. O what paines M. Hardinge hath taken to furnish a Fable? God graunte vs to be simple as Dooues, in obeieing of Goddes Trueth:M [...]tthae .10. and wise as Serpentes in discerning, and eschewing lies.

The reast, that is alleged, of Symmachus, Gregorius Romanus, Gregorius Turonensis, & Theodorus, as it is not denied, so it is no parcel of this Question. The hanginge of the Sacrament, and the Canopie, wherein the greatest danger stoode, beinge remooued, somewhat may be considered touchinge Reseruation, when it shalbe thought necessarie. Wherein to counterpoise the credite of these foure obscure and late Doctours, wée haue the authoritie of eight other doctours counted Learned, and Ancient, Clemens, Cyprian, Origen, Cyr [...], Hierome, Augustine, Hesychius, and Nicephorus, as it is already prooued.

FINIS.

THE TENTH ARTICLE,Transubstantiatio. OF ACCIDENTES VVITHOVT SVBIECTE.

[Page]

The B. of Sarisburie.

Or that in the Sacrament after the woordes of Consecration, there remaine onely the Accidentes and Shewes, without the Substance of Breade and UUine.

M. Hardinge. The .1. Diuision.

In this Sacrament after Consecration, (175)The .175. vntrueth. for the Substance of the Breade and vvine remaineth stil, as shal appeare. nothinge in Substance remaineth, that was before, neither Breade, nor VVine, but onely the Accidentes of Breade and wine: as their forme, and shape, sauour, smel, coloure, weight, and suche the like, which here haue their beinge miraculousely without their subiecte: for as muche asVntrueth, 2 [...] before. after Consecration, there is none other substance, then the substance of the Bodie and Bloude of our Lorde, whiche is not affected with such Accidentes, as the Scholastical Doctours terme it. VVhiche Doctrine hath alwaies, though not with these precise termes, (176)The .176. vntrueth. For this Doctrine vvas neither belee [...]ed, nor taught from the beginninge. beene taught, and beleeued from the beginning, and dependeth of the Article of Transubstantiation. For if the substance of Breade and VVine be changed into the Substance of the Bodie and Bloud of our Lorde (177)The .177. vntrueth. This Kinde of Real, and Material change is not affirmed by any Father. (which is cōstantly affirmed by al the learned and Ancient Fathers of the Church) it foloweth by a necessarie sequele in nature, and by▪ dri [...]te of Reason, that then the Accidentes onely remaine. For witnesse and proufe whereof, I wil not let to recite certaine moste manifest sayeinges of the olde, and best approued Doctours.

The B. of Sarisburie.

M. Hardinge graunteth, that this Doctrine hath no expresse Authoritie by precise termes, neither in the Scriptures, nor in the Ancient Councelles, nor in any Olde Father, Gréeke, or Latine: yet the Olde Fathers bothe Gréekes, & Latines, in their kindes were counted Eloquent, & were thought [...]able to vtter their Doctrine in expresse, and precise woordes, if there had béene then any suche Doctrine receiued in the Churche. Wherefore findinge herein suche wante of al Antiquitie, wee may be bolde expressely, and in precise termes to say, This séemeth to be a very New Doctrine, restinge onely vpon a False Position, and a litle coloured with drifte of Reason: whiche Reason notwithstanding neuer entred into mans head, within a whole thousande yéeres, after that the Gospel had béene preached. By like Position, and by like drifte, the Olde Heretiques the Manichees helde, that al, that outwardly appeared in Christe, was nothinge els, but Accidentes: that is, as M. Hardinge him selfe expoundeth it, the Forme, the Shape, the Coloure, the Weight, and so in deede nothinge els, but the Shew, and Appearance, and Fantasie of a Bodie. From suche Doctours, it appeareth, these men haue receiued their New Doctrine. For Doctour Tonstal confesseth, It was first determined in the Councel of Laterane,Cuthbert. Tonstallus de Eucharist. li. 1. pa. 45. Gabriel Biel de Canon. lect. 40. whiche was holden in Rome in ye yeere of our Lorde a thousande, twoo hundred, and fifteene: and that, before that time it was euermore free for any man, without empeachement of his Faithe, to holde the contrary.

Likewise M. Hardinges owne Doctour Gabriel Biel saith, Quomodo ibi sit Corpus Christi, an per Conuersionem alicuius in illud: an sine Conuersione incipiat esse Corpus Christi cum Pane, manentibus Substantia, & Accidentibus Panis, non inuenitur expressum in Canone Bibliae. In what sorte the Bodie of Christe is there, whether it be by the turning of any thing into that, or w [...]thout any turning (or Transubstantiation) the Bodie of Christe beginne to be there togeather with the Breade, bothe the Substance, and Accidentes of the Breade remaininge, it is not founde expressed in the Scriptures. So likewise Duns him selfe saith,Scotus in▪ 4. Senten. dis. 11. q. 2. De Sacramentis tenendum est, sicut tenet Sancta Romana Ecclesia. Nam verba Scripturae possent Saluari, Secundum intellectum facilem, & Veriorē, Secundum apparentiam.[Page]Touchinge the Sacramentes, This is my Bodie we must holde, as the holy Churche of Rome holdeth. For the woordes of the Scripture might be saued (without Transubstantiation) by an easy, and truer▪ vnderstandinge in appearance. Thus it appeareth by D. Tonstal, that this Doctrine hath no grounde of Antiquitie: and by Biel, and Scotus, that it hath no certaine Authoritie of Goddes woorde. Upon this fundation, whiche by their owne Confessiō is vncertaine, M. Hardinge buildeth vp the whole certaintie of this Article.

But he wil replie, Christ saith, This is my Bodie. So the Arian Heretiques were hable to allege as many, and as plaine woordes of Christe, Pater maior me est, My Father is greater then I. Neither euer was there any Heresie so grosse, but was hable to make some simple shewe of Goddes Woorde. But Christe saith not, This Breade, is nowe no Breade: Or, This Breade, is Transubstantiate into my Bodie: Or, My Bodie is Really, and Fleashely conteined vnder the Accidentes of this Breade.

But contrary wise the Euangelistes doo witnesse, That Christe tooke Breade: and S. Paule after Consecration sundrie times calleth it Breade:1. Corin. [...]. and the holy Fathers expressely, and constantly affirme, that the Breade remaineth stil in Nature, and Substance, as it did before.

Neuerthelesse, in that sense, and meaninge, that Christe spake in, that Breade was Christes Bodie. For in this case we maie not consider, what Breade is in it self, but what it is by Christes Institution. As the Bodie of Christe is his very Natural Bodie: So the Breade in it self, is very Natural Breade. And yet by waie of a Sacrament,1. Corin. 10. Augustin. in Leuitt. quaest. 57. the Breade both is called, and also is Christes Bodie. So S. Paule saith, The Rocke was Christe: And S. Augustine saith, Non dicit, Petra Significabat Christum: sed, Petra erat Christus. He saith not, The Rocke Signified Christe: but, The Rocke was Christe. The Rocke naturally, & in deede was a Rocke, as it was before. Yet,Deuteron. 12. bicause it gaue water, to refreashe the people, by a Sacramental vnderstandinge the Rocke was Christe. So it is written, Sanguis est Anima, The Bloude is the Soule: Whiche woordes rightly vnderstanded are true: and yet to saie, that Naturally, and Really the Bloude is the Soule, it were an erroure. Unto whiche woordes of Moses S. Augustine, by waie of Exposition, resembleth these woordes of Christe,Augustin. contra [...] Adimantum. cap. 12. This is my Bodie. His woordes be these: Possum interpre [...]ari praeceptum illud in Signo esse positum. Non enim dubitauit Dominus dicere, Hoc est Corpus meum, cùm Signum daret Corporis sui. I maie expounde that commaundement to consist in a Signe. For Our Lorde doubted not to saie, This is my Bodie, when he gaue a Signe of his Bodie. And to come neare to the Institution of Christes Supper,Luc. 22. 1. Corin. 11. S. Luke, and S. Paule saie, This Cuppe is the Newe Testament. Yet was not the Substance, and Nature of the Cuppe changed by any force of these Woordes: neither was that Cuppe in deede, and Really the Newe Testament. Nowe, As the Rocke was Christe: The Bloude is the Soule: The Cuppe is the Newe Testament, remaininge notwithstandinge eche of them in theire seueral Nature and Substance: Euen so is the Breade, the Bodie of Christe: remaininge stil notwithstandinge in the Nature, and Substance of very Breade. It is a Sacrament, that Christe ordeined: and therefore must haue a Sacramental vnderstandinge. Uerily, as Water remaininge stil Water, is the Sacrament of Christes Bloude: So Breade remaininge stil Breade, is the Sacrament of Christes Bodie.

But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde.Concil. Lateran. sub Innocentio 3. Anno. 1215. 1215. Howe be it, the determination of that Councel neither was General, nor was euer Generally receiued. For the Christians in Asia,Concil. Florentinum, sessione vltima. and Grecia, and of al other partes of Christendome woulde neuer agree vnto it, as it appeareth by the Councel of Florence: but euermore refused it, as an erroure. But what special power had that Councel of Laterane, to alter the Faith [Page] of the Churche:Breade Remaineth. and to change the sense of Goddes Woorde: and to make that Catholique, that before that time was neuer Catholique: and to make that Heresie, that for the space of twelue hundred yeeres, and more before was no Heresie? Certainely, the Olde Catholique Fathers of the Primitiue Churche, and these younge Fathers of the Churche of Laterane agrée not togeather. For Gelasius saith, Non desinit esse Substantia, Gelasius contra Eutychem. vel Natura Panis. & Vini. It ceaseth not to be the Substance, or Nature of Breade, and Wine. S. Chrysostome saith, Natura Panis in Sacramento remanet: Chrysost. ad Caesarium Monach. Theodoretus Dialogo primo. Augustin. ad Infa [...]es. The Nature of Breade remaineth in the Sacrament. Theodoretus saith, Christus Naturam (Panis) non mutat, sed Naturae adijcit Gratiam. Christe changeth not the Nature (of the Breade) but vnto the same Nature he addeth Grace. S. Augustine saith, Quod vide [...]is, Panis est, & Calix: quod vobis etiam oculi renuntiant: The thinge, that yowe see, is Breade, and the Cuppe: whiche thinge your eyes doo testifie. Here be the plaine testimonies of foure Ancient Catholique Fathers in this behalf. But these Newe Laterane Fathers contrary wise saie,Citatur [...] [...]eda. 1. Cori [...]. 10. Here [...]easeth the Substance, and Nature of Breade, and Wine: The Nature of Breade remaineth not: Christe changeth the Nature, and Substance of the Breade: Beleue not the witnes of youre eies: The thinge, that yowe see, is no Breade. Thus these Newe Fathers, as it maie appeare, of purpose are cōtrary to the Olde. Hereof we maie reason thus: ‘The Olde Catholique Fathers vnderstoode not this Newe fantasie of Transubstantiation:’

Therefore they vnderstoode not the remaininge of the Accidentes without Substance.

Yet hath M. Hardinge chosen this, as the onely fundation of his whole cause.

M. Hardinge. The .2. Diuision.

S. Cyprian that learned Bishop and holy Martyr saith thus, In Sermone de Coena Domini. Panis iste, quem Dominus Discipulis porrigebat, non effigie, sed natura mutatus, omnipotentia verbi factus est Caro. This Breade, whiche our Lorde gaue to his Disciples, changed not in shape, but in nature, by the almightie power of the woorde (he meaneth Christes woorde of Consecration) is made Fleashe. Lo he confesseth the Breade to be changed, not in shape or forme, for that remaineth, but in Nature, that is to saie, in Substance. And to signifie the chaunge of Substance, and not an accidentarie change onely, to witte, from the vse of Common breade, to serue for Sacramental breade, as some of our newe Maisters doo expounde that place for a shifte: he addeth great weight of woordes, whereby he farre ouerpeiseth these mennes light deuise, saieinge that by the almightie power of our Lordes woorde, it is made fleashe. Verily they might consyder, as they woulde seeme to be of sharpe iudgemēt,This is à Blasphemie. For no Sacram. can be made vvithout the almighty power of God. VVith this Example M. Hardinge fighteth against him self. that to the performance of so smal a mater, as their Sacramental chaunge is, the almightie power of Goddes VVoorde, is not needful. And nowe if this woorde, Factus est maie signifie an imaginatiue makinge, then why maie not Verbum Caro factum est, likewise be expounded, to the defence of sundrie olde hainouse heresies against the true Manhoode of Christe? Thus the nature of the breade in this Sacrament beinge chaunged, and the forme remaininge, so as it seeme breade, as before Consecration, and beinge made our Lordes fleashe by vertue of the woorde, the substance of breade chaunged into that most excellent substance of the fleashe of Christ: Of that whiche was before, the accidentes remaine onely, without the substance of breade. The like is to be beleued of the wine.

The B. of Sarisburie.

This place of S. Cyprian is often, and muche alleged, as if euery woorde thereof were an argument: as in deede at the sight, and first appearance, it seemeth vehement, and soundeth muche: but beinge wel weighed and consydered, it wil appeare in substance, as it is. Certainely of Annihilations, of Remoouinge of Natures, of Remaininge of Accidentes without Subiecte, whiche thinge M. Hardinge [Page] hath taken to proue, it speaketh nothinge.Natura. For answeare, first it is plaine by these foure Ancient learned Fathers, S. Augustine, S. Chrysostome, Gelasius, and Theodoretus, that the Breade, and Wine after the Consecration, remaine in theire Nature, and Substance, as they were before. Whiche thinge notwithstandinge, it is not the Nature of Breade, that worketh the effecte, and force of this Sacrament: That is, that Christe maie dwel in vs, and we in him: no more, then it is the Nature of Water, in the Sacrament of Baptisme, that worketh the effecte thereof, and maketh vs Fleashe of Christes Fleashe, and Boane of his Boanes.Ephes. 5. Basilius De Spiritu Sancto. ca. 15. [...]. And for better euidence hereof, to compare one Sacrament with an other, S. Basile saith, Gratia (Baptismatis) non est ex natura aquae, sed ex praesentia Spiritus. The Grace of Baptisme is not of the Nature of the Water, but of the Presence of the Sprite. And therefore Cyril saith, Quemadmodum viribus ignis, &c. As water beinge vehemently heat by the strengthe of fiere, heateth no lesse then if it were fier in deede, so the Water of Baptisme by the workinge of the holy Ghost, is reformed vnto a Diuine power (or Nature). So Chrysostome saith, Elizaeus potuit vndarum mutare naturam, &c. Cyrill. in Iohan. lib. 1. ca. 42. Elizeus was hable to change the Nature of the VVater, and made it hable to beare yron. Here Chrysostome saith, euen as S. Cyprian saith, that the Nature of the Water was chaunged:Chrysost. de virtutib. & vitijs, homi. 5. Yet the very Substance of the Water remained as before.

Likewise S. Ambrose speakinge of Goddes marueilous workinge in Baptisme, saith, Non agnosco vsum Naturae: Nullus est hic Naturae ordo, vbi est excellētia Gratiae. In this case I haue no skil of the vse of Nature:Ambrosius de illis qui initiā tur Mysterijs. cap. 9. The order of Nature hath no rule, where as is the excellencie of Goddes Grace. Againe he saith, Est hoc illud magnum Mysterium, quod oculus non vidit, nec auris audiuit, ne [...] in Cor hominis ascendit? Aquas video, quas videbam quotidiè. Me istae habent mundare, in quas saepè descendi, & nunquam munda [...]us sum? Ambros. de illis qui initiantur Myster. ca. 4. Hinc cognosce, quòd Aqua non mundat sine Spiritu. Is this that greate Mysterie, that the eie neuer sawe, that the eare neuer hearde, that neuer [...]ntred into the harte of man? I see Water, that I sawe euery daye before. Is this it, that shal make me cleane? I haue gonne oftentimes into it,Abros. de illis qui initiantur Myster. cap. 3. and was neuer the cleaner. Therefore vnderstande thow, that VVater (of his owne Nature) without the holy Ghost cleanseth not. And againe, Per predicationem Dominicae Crucis, Aqua fit dulcis ad Gratiam. By the preachinge of our Lordes Crosse, Hilarius de Trinit. lib. 8. the VVater (byside his owne Nature) is made sweete vnto Grace. And in this respecte S. Hilarie saith, Vno Christo per Naturam vnius Baptismi indu [...]mur. VVe put vpon vs,Gregorius Nyssen. in vita Moseos. onely one Christe, by the Nature of one Baptisme. And Gregorie Nyssene in like sorte, Natura Aquae praecedēte virga Fidei, &c. vitā praestat. The Nature of VVater (thus considered) the Rodde of Faith goinge before, geueth life. Otherwise he saith, Hoc beneficium nō Aqua largitur, Gregor. Nyss. de Sancto Baptismate. &c. sed Dei praeceptum, & Spiritus. Aqua verò subseruit ad ostēdendā purgationē. It is not VVater (of his owne Nature) that geueth this benefite: but the commaundement of God, and the Holy Ghost. The VVater serueth, to shewe vs the cleansinge of the Soule.

By these examples, I turst, it maie appeare, what S. Cyprian meante by the change of Nature. Uerily, Origen that Ancient learned Father, touchinge the Breade in the Sacrament of Christes Bodie,Origen. in Matthae. cap. 15. writeth thus: Non materia panis. sed super illum dictus Sermo, est qui prodest, &c. It is not the Mater (or Substance) of Breade, but the VVoorde spoken ouer it, that doeth profite. And therefore S. Ambrose likewise saith,Ambros. de Sacramentis. li. 4. cap. 4. Quantò magis operatorius est Sermo Dei, vt sint, quae erant, & in aliud commutentur? Howe muche more effectual is the VVoorde of God, that (the Breade and Wine) maie be (in Substance and Nature) the same, that they were before, and yet be changed into an other thinge?

Notwithstandinge this answeare vnto the discreete Reader maie seeme sufficiēt, yet M. Hardinge forceth ye mater further, with this woorde, Factus est. If this woorde, Factus est, saith he, maie Signifie an imaginatiue makinge, thē why maie [Page] not,Natura. Factus est. Verbum Caro factum est, be so expounded? O what simple shiftes are these? Is M. Hardinge hable to allege no barre, but that maie be pleaded against him self?Augustin. in Ioha [...]. tractatu. 21. Leo de passione Serm 14. Or doeth he thinke, that this Latine Woorde, Facere, must needes signifie, Transubstantiare? S. Augustine saith, Nos Christi Facti sumus: We are made Christes. Leo saith, Corpus regenerati, Fit Caro Crucifixi. The Bodie of the man, that is Regenerate, is made the Fleashe of Christe, that was Crucified. Beda saith, Nos ipsi Corpus Christi facti sumus: We our selues are made the Bodie of Christe. Origen saith in like manner of speache, [...]eda. 1. Cor. 10. Origen in Canti [...], hom. 2. Spiritus Sanctus non in turturē Vertitur, sed Columba Fit. The Holy Ghost is not ch [...]nged into a Turtle, but is made a dooue. So S. Ambrose, Victa anima libidine Car [...]s, Fit Caro. The S [...]ule beinge ouercome with the pleasure of the fleashe, is made fleashe. Ambr. [...]orin. 5. And wil M. Hardinge vpon warrant of this one Woorde, conclude, that our Bodies be vtterly Transubstantiate, and Substantially, and Really become the Bodie of Christe? Or, that the Holy Ghost is verily Transubstantiate into a Dooue? Or the Soule into Fleashe? Or in these very woordes, that he hath alleged, Verbum Caro Factum est: The woorde, that is, the Sonne of God, was made Fleashe, Doeth he thinke, that the Sonne of God leafte the Nature of his Godhead, and was verily Transubstantiate into Fleashe? Doubtles this were a Monstrous Doctrine,Augustin. ad Quoduuldeum. Epistola Leonis ad [...]onen Augustum. & in olde times it was Cherinthus, and Ebions horrible Heresie. Uerily Leo saith, Quamuis Iohannes scribat, Verbum Caro factum est, Verbum [...]amen non est versum in Carnem: Although S. Iohn saie, The Woorde was made Fleashe, yet was not the Woorde turned (or Transubstant [...]ate) into [...]leashe. S. Augustine saith of the Heretiques called Timotheani, Ad confirmandam huiusmodi impietatem, qua Deum asserunt ve [...]sum esse à Natura sua, Augustin ad Quod [...]deum. cogunt Euangelistae testimonium dicentis, Et Verbum Caro factū est, quod ita interpre [...]antur, Diuina Natura in Humanam versa est: These Heretikes, to confirme their wickednes, wh [...]r [...]by they holde, that God was changed from his owne Nature, (and made man) racke the witnes of the Euangelist S. Iohn saieinge, The Woorde was made Fleashe. Whiche Woorde they expounde thus, The Nature of God was changed into the Nature of man. Euen thus M. Hardinge saith, The Nature of Breade is changed into the Nature of Christes Bodie.

Where is then, that greate force of this woorde, Factus est, wherein M. Hardinge seemeth to haue suche trust? He might better saie thus, The Woorde was made Fleashe, the Nature, and Substance of the Woorde remaininge stil: So the Breade is made Fleashe, the Nature and Substance of the Breade neuerthelesse remaininge stil. And in this sorte, Tertullian. contra Marcionem. lib 4. the Olde learned Father Tertullian speaketh touchinge the same: Christus acceptum Panem & distributum Discipulis, Corpus suum illum Fecit, dicendo, Hoc est Corpus meum, hoc est, Figura Corporis mei. Christe takinge the Breade, and diuidiuge it to his Disciples, made it his Bodie, sa [...]einge, This is my Bodie: That is to saie, saith Tertullian, This is a Figure of my Bod [...]e. Thus the holy Fathers expounde, what they meant by these woordes, The Breade is made Christes Bodie.

But S. Cyprian further allegeth to this purpose,Omnipotentìa Verbi, The Omnipotent Power of God, whiche, saith M. Hardinge, Farre ouerpoiseth al the [...]e mennes light fantasies. Thus he saith, as though that without this light fantasie of Transubstantiation, God coulde not be Omnipotent: or, as if there were such woonderful weight in his Outwarde Shewes, and Emptie Accidentes. But God worketh mightily, and sheweth his Power Omnipotent, not onely herein, but also in al other his holy Mysteries, as it is before declared in the fifthe Article,Leo Sermo 4. de [...]. and the .3. Diuision. Leo saith, Christus dedit Aquae, quod dedit Matri. Virtus enim Al [...]issimi, & obumbratio Spiritus Sancti, quae fecit, vt Maria pareret Saluatorem, eadem fecit, vt Regeneraret vnda credentem. Christe g [...]ue to the Water, that he g [...]ue to his Mother. For the power of the Highest, and the ouer [...]hadow [...]nge of the Holy Ghost, that caused Marie to beare the Saueour, the same Pow [...]r hath caused the Water to Regenerate the beleuer. To like purpose saith Chrysostome▪ [Page] Vt Sarā, non Natura, Omnipotentia. sed Dei promissio fecit matrē &c. As the promise of God, and not Nature made Sara a Mother,Chrysost. in Epi [...]tol. ad Galat. Cap. 4.euen so our Regeneration by Nature is nothinge. But the VVoordes of God, whiche the Faithful know, beinge pronounced by the Priest in the Bathe of VVater, doo forme, and Regenerate him, that is Baptized, as it were, in his mothers woombe. So they were wonte to singe at the halowinge of the Fonte, Descendat Spiritus Sanctus in hane plenitudinem Aquae, Totam Substantiam. totam (que) eius Substantiā Regenerationis foecunde [...] effectu. Let thy Holy Ghost come downe into this fulnes of VVater, and let it fille the whole Substance thereof with the effecte of Regeneration. Thus Leo, Chrysostome, and other Olde Fathers, acknowledge the Omnipotencie of God in the Sacrament of Baptisme: yet did they not thinke it therefore necessary, to Transubstantiate the Nature, and Substance of the Water. The same S. Cyprian, (al be it in deede it is not S. Cyprian, but a farre later writer, as by good proufes it dooth appeare) writinge onely of the Blissinge of the Holy Oyle, allegeth likewise the omnipotent Power of God aboue Nature, His woordes be these, Sanctificatis Elementis, iam non propria Natura praebet effectum: Cyprianus de vnctione Chrismatis. Sed Virtus Diuina potentiùs operatur: adest Veritas Signo, & Spiritus Sacramento. It is not Nature, that geueth effecte vnto the Element of Oyle beinge sanctified, but the Power of God worketh more mightily. The Trueth is Present with the Signe, and the Holy Ghost with the Sacrament. Therefore it was no good Catholique Diuines parte, so lightly to shake of these Newe Maisters Sacramental changes, as maters of so smal weight. It appeareth by these Examples, that God therein sheweth his Omnipotent Power: and yet without any Transubstantiation.

Nowe if neither these woordes, Panis Natura Mutatus: nor these woordes, Factus est: nor these woordes, Omnipotentia Verbi: nor al these woordes togeather, be hable to prooue Transubstantiation, as it is cleare by that is saide already, then is M. Hardinges fundation not wel laide: and therefore we maie the better doubte of his Conclusion.

And, where as he saith, These Newe Maisters thinke it suiffcient to acknowledge a Sacramental changinge, and to saie, that the Breade is changed into the Sacrament of Christes Bodie, and that onely for a shifte, it maie please him to remember, that Beda welneare niene hundred yeeres agoe, expounded the same in like sorte: and yet that notwithstandinge, was neuer counted neyther Shifter, nor Newe Maister. His woordes be plaine: Panis, & Vini Creatura, in Sacramentum Carnis, & Sanguinis Christi, ineffabili Spiritus Sanctificatione transfertur. Beda in Octaui [...] Epiphaniae. The Creature of Breade and VVine, by the ineffable Sanctification of the Sprite, is turned into the Sacrament of Christes Fleashe, and Bloude.

M. Hardinge. The .3. Diuision.

Nothinge can be plainer to this purpose,De Conse. Dist. 2. Ca. omnia quae [...]que. then the saieinges of S. Ambrose. Licet Figura Panis, & Vini videatur, This place is Countrefeite, and not to be founde in al S. Ambrose. nihil tamen aliud, quam Caro Christi, & Sanguis, post Consecrationem credendum est. Although, saith he, the forme of Breade, and VVine be seene, yet after Consecration we must beleue, they are nothinge elles, but the Fleashe, and Bloude of Christe. After the opinion of this Father, the shewe and figure of Breade and VVine are seene, and therefore remaine after Consecration. And if we must beleue, that whiche was Breade, and VVine before, to be none other thinge, but the Fleashe and Bloude of Christe, then are they no other thinge in deede. For if they were, we might so beleue. For beleefe is grounded vpon trueth, and what so euer is not true, is not to be beleued. Hereof it foloweth, that after Consecration the accidentes, and shewes onely remaine without the Substance of Breade and VVine.De Sacramentis. lib. 4. cap. 4. De ijs qui initiantur. In an other place he saith as muche. Panis iste, &c. This Breade before the woordes of the Sacramentes, is Breade: as soone as the Consecration cometh, of Breade is made the Bodie of Christe. Againe in an other place he saith most plainely, That the power of Consecration is greater, then the Power of Nature: Bicause Nature is changed by Consecration. By this Father it is euident, that the Nature (178)Vntrueth, standinge in false interpretatiō: as shal appeare. that is to say, the Substance of Breade, and [Page] by Consecration beinge chaunged into the Bodie,Accidentes performe the Sacramente. A strange kinde of Diuinitie. and Bloude of Christe, theire natural qualities, whiche be accidentes, continewinge vnchanged for performance of the Sacrament, remaine without the Substance of Breade and VVine.

The B. of Sarisburie.

Ambroses Bookes be extant, and knowen. Emonge them al, these woordes are not founde. Gratian the reporter of them, either of purpose, or for wante of discretion, as a man liuinge in a very barbarous, and corrupte season, allegeth often one Doctoure for an other: the Greeke, for the Latine: the Newe, for the Olde: as maie soone appeare to the learned Reader. This writer, whome M. Hardinge woulde so faine haue to passe by the name of Ambrose, in this very place, purposely depraueth the Woordes of Christe, alleginge that for Scripture, that is not to be founde so written in al the Scriptures. Whiche is not the manner of S. Amses dealinge.

But for contentation of the Reader, to answeare that thinge, that séemeth worthy of no answeare, we must vnderstande, that the Breade, the Wine, & the Water, of their owne Nature, without further Consideration, are nothinge els but vsual, and simple creatures.Augusti. contra Maximin. li. 3. Ambrosius de ijs, qui initiantur Mysterijs. cap. 2. And therefore S. Augustine geueth this general rule touchinge the same, In Sacramentes we must consider, not what they be of them self, but what they Signifie. So S. Ambrose writeth of the Water of Baptisme: Quid vidisti? Aquas vtique: sed nō solas. Apostolus docuit, non ea cōtemplanda, quae videntur, sed quae non videntur. VVhat sawest thou (in thy Baptisme) VVater no doubte: but not onely VVater. The Apostle hath taught vs, to beholde, not the thinges, that be seene, but the thinges, that be not seene. Ambrosius de Sacramentis. li. 4. cap. 4. Otherwise touchinge the very Substance of the Breade, and the Wine, he saith, Sunt, quae erant: They be the same thinges, that they were. And immediatly before, he calleth the Sacrament touchinge the Breade, & the Wine, whiche are the material partes thereof,Ambros. de Sacram. li. 4. ca. 3. Creatura Solennis & nota. a Common, and a Knowen Creature.

Yet neuerthelesse, touchinge the effecte of the Sacrament, we consider not the corruptible Natures, or outwarde Elementes, but directe our Faith onely to the Bodie, and Bloude of Christe. S. Ambrose him self leadeth vs thus to saie, Ante Benedictionem Verborum Coelestium alia species nominatur: Ambros. de ijs, qui initiantur Mysterijs. cap. 9. post Consecrationē Corpus Christi Significatur. Before the Blissinge of the Heauenly VVoordes, it is called an other kinde: but after the Consecration, the Bodie of Christe is Signified.

But M. Hardinge wil replie, This Ambrose saith, Figura Panis, & Vini videtur: The Figure of Breade, and VVine is seene: Therefore we must needes confesse, there are Accidentes without a Subiecte. If any Olde Writer, Greeke, or Latine: learned, or vnlearned, euer vsed this Woorde, Figura, in this sense, to wite, to signifie a Shewe alone without any Substance, then maie M. Hardinge seeme to saie somewhat. If neuer any writer vsed it so, then haue we good cause, to doubte his Conclusion. Uerily, to leaue other olde writers of al sortes, S. Ambrose him self saith, Christus apparet in Figura Humana. Christe appeareth in the Forme, or Figure of a Man. Ambros. in Epistol. ad Colossen. cap. 1. And S. Paule saith to like purpose, Formam Serui accepit: Christe tooke vpon him the Forme of a Seruant. I thinke, M. Hardinge wil not warrant vs vpon the force of these woordes,Philippen 2. that Christe had onely the Shape, and Shewe, and not the very Substance, and Nature of a Mannes Bodie. For in so saieinge, he shoulde seeme openly to fauoure the Olde condēned Heresie of the Manichees. In saieinge otherwise, this woorde, Figura, cannot further his purpose.

But S. Ambrose saith, Nihil aliud credendum: VVe must beleue, there is nothinge els. Therefore, saith M. Hardinge, There is no Breade. I maruel, he hath no further insight, nor better skil in his owne Argumentes. For here he concludeth a plaine [...]ontradictiō against him self. For if there be nothinge els, but the Bodie of Christ, [Page] and we must also beleeue the same, then is there neither Forme, nor Figure, nor Weight, nor Sauoure there: whiche is contrary to M. Hardinges owne first position: and yet by these woo [...]des wée must needes beleue it. The meaninge is, as it is before saide, that, accordinge to the Doctrine of S. Augustine, in al Sacramentes we sequester our mindes vtterly from the Sensible Creatures, and with our Faith beholde onely the thinges, that thereby are represented.

For answeare to the other two places of S. Ambrose here alleged, touchinge the changinge of Natures, and makinge of Christes Bodie, it maie please thee, gentle Reader, to remember that, yt is answeared before in the Seconde Diuision hereof, vnto the Woordes of S. Cyprian. I trowe M. Hardinge wil not say, that the Changinge of any thinge is streight way the Corruption of the same. Origen saithe,Origen. [...], lib. [...]. Ca. 6. Si mutabuntur Coeli, vtique non perit, quod mutatur. Al be it the Heauens shal be Changed, yet the thinge, that is Changed, is not therefore vtterly abolished, and put away. The question betweene vs is not, whether the Breade be the Bodie of Christe, or no: but whether in plaine, and simple manner of speache it be Fleashely, and Really the Bodie of Christe.Augustin. Epist. 23. S. Augustine saithe, Secundum Quendam Modum Sacramentum Corporis Christi, Corpus Christi est. After a Certaine Manner (of speach) the Sacrament of Christes Bodie, is the Bodie of Christe. And S. Ambrose him selfe herein séemeth wel, and sufficiently to open his owne meaninge. For thus he writeth, as is before alleged:Ambros. de ijs qui initiantur Mysterijs ca. 9. Post Consecrationem Corupus Christi Significatur: post Consecrationem sanguis Christi Nuncupatur: In Typum Sanguinis Christi, nos Calicem Sanguinis Mysticum percipimus: Carnem, & Sanguinem, quae pro nobis oblata sunt, Significamus: Similitudinem pretiosi Sanguinis bibis: Est Figura Corporis, & Sanguinis Domini: Ambros. 1. Corinth. 11. In Similitudinem accipis Sacramentum. After Consecration, the Bodie of Christe is Signified: After Consecration, it is Called the Bloude of Christe: We receiue the Mystical Cuppe of Bloude,Ambros. de Sacrā. lib. 4. Ca. 4. De Sacra. li. 4. Ca. 5.in Example of the Bloude of Christe: We Signifie the Fleashe, and Bloud of Christe, that were offered for vs: Thou drinkest the Likenes of that Pretiouse Bloude: It is a Figure of the Bodie: and Bloude of our Lorde: For a Likenes, or Resemblance (of the Bodie of Christe) thou receiuest the Sacrament. Thus many waies it seemed good to S. Ambrose, to qualifie the heate, and rigour of his other woordes.

Nowe, if M. Hardinge, as his manner is, wil cal al these, Naked Signes, and Bare Figures, let him then remember, he maketh sporte, & game at S. Ambrose, his owne Doctour▪ But the Sacramentes of Christe, notwithstandinge they be Signes, and Figures, as they be commonly called of al the Olde Fathers, yet are they not therefore Bare, and Naked. For God by them, like as also by his Holy Woorde, worketh mightily, and effectually in the hartes of the Faithful. Touchinge the force of Goddes woorde,Ambros. in Lucam li. 5. Ca. 7. S. Ambrose writeth thus: Vidimus, & oculis nostris perspeximus, & in vestigia Clauorū eius digitos nostros inseruimus. Videmur enim nobis vidisse, quem legimus, spectasse pendentem, & vulnera eius Spiritu Ecclesiae scru [...]ante tentasse. We haue seene him, and beholden him with our eies, and haue thrust our fingers into the very holes of his nayles. For we seeme to haue seene him, whome we haue read, and to haue beholden him hanginge on the Crosse, and with the feelinge Sprite of the Churche, to haue searched his Woundes. Cyprian. de Coena Domini. So saithe S. Cyprian, Cruci haeremus, & Sanguinem sugimus, & intra ipsa Redemptoris nostri vulnera figimus linguam. VVe cleaue to the Crosse, and sucke vp the Bloude, and thrust our tongues euen within the VVoundes of our Redeemer. And in this respecte S. Ambrose saithe, Baptismus est Mysterium, quod oculus non vidit, Ambrosius de ijs qui initiantur Mysterijs. Ca. 4. nec auris audiuit, nec in Cor hominis ascendit. Baptisme is, (not bare Water, but) a Mysterie, that the eye neuer sawe, the eare neuer hearde, nor neuer entred into the harte of Man. In respect hereof, the Element of Water seemeth nothinge. Euen so in respecte of Christes Bodie, and Bloude, that are represented, the Breade, and Wine seeme nothinge. Thus, S. Ambrose saithe, in either Sacrament the power of Consecration is greater, then the power of Nature: Thus by Consecration Nature is Changed.

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M. Hardinge. The .4. Diuision.

Accordinge to the whiche meaninge Theodoretus saith,Substāce, and Nature not changed. Videri & tangi possunt, sicut prius: intelliguntur autem ea esse, quae facta sunt, & creduntur. Dialog▪ The Breade and VVine may be seene and felt, eas before Consecration: but they are vnderstanded to be the thinges, whiche they are made, and beleeued.

The B. of Sarisburie.

Here, good Christian Reader, I beseche the to consider thus muche by the way. In the Uniuersitie of Oxforde,Anno. 1554. and in the late Solemne Disputation holden there againste that godly Father, and Martyr of blissed Memorie D. Cranmere the Archebishop of Canturburie, the Authoritie of this Father Theodoretus was vtterly refused in open audience, for that he was a Grecian: and therfore not thought to iudge Catholiquely of the Sacramentes, accordinge to the late Determination of the Churche of Rome. Whiche thinge notwithstandinge, it appeareth, M. Hardinge hath nowe reconciled him, and made him Catholique. How be it, this thinge séemeth very strange, that one man, in the vtteringe of one Sentence, without any manner alteringe, or change of Woorde, should be bothe an Heretique, and a Catholique, bothe togeather.

Concerninge the greatest Substance hereof, this place of Theodoretus is answeared before, in the eighth Article, and in the .28. Diuision. Here he saithe, That the Breade, and the Wine are seene, and touched, as they were before. Hereof M. Hardinge concludeth thus, Ergo, there is neither Breade, nor Wine remaininge, but onely Accidentes, and shewes without Substance. This Argument of it selfe is strange, and woonderful, and the more, for that it concludeth plaine contrary, not onely to the meaninge, but also to the expresse, and euident woordes of Theodoretus. For thus his woordes lie:Theodoret. Dialogo. 1. Immutabilis. Qui se ipsum appellauit vitem, ille Symbola, & Signa, quae videntur, appellatione Corporis & Sanguinis honorauit: non Naturam mutans, &c. He that calleth him selfe the Vine, honoured the Signes, and Tokens, (whereby he meaneth the Sacramentes) that be seene, with the name of his Bodie, and Bloude: not changinge the Nature therof, &c. Theodoretus in Dialogo. 2. Inconfusus. And againe, Signa Mystica post Sanctificationem non recedunt à Natura sua. Manent enim in priori Substantia. The Mystical Signes after the Consecration departe not from their owne Nature. For they remaine in their former Substance.

Now let vs compare this texte with M. Hardinges Glose. Theodoretus saith, The Breade, and Wine departe not from their Owne Nature: M. Hardinge saithe, They departe vtterly from their Owne Nature. Theodoretus saithe, The Breade, and VVine remaine in their former Substance: M. Hardinge saithe, There remaine onely the Shewes, and Accidentes of Breade, and VVine, without any their former Substance. It is a bolde Glose, that thus dareth to ouerthrowe the manifest meaninge of the Texte. I trowe suche dealinge shoulde be rectified by a Write of Errour.

Of these plaine woordes of Theodoretus, we may wel conclude thus against M. Hardinge: The Substance of the Breade, and Wine remaineth stil, as it was before: Therefore the Accidentes, and Shewes of Breade and Wine, be not there without their Substance. For the rest, How these Mystical Signes be vnderstanded, and beleeued to be the Bodie, and Bloude of Christe, it is answeared before, in the eighth Article, and .28. Diuision.

M. Hardinge. The .5. Diuision.

VVe doo not in like sorte (saithe S. Augustine) take these two formes of Breade,In li. sent. Prosperi. de Cōsec. dist. 2. Ca. No [...] autem. D [...] verbis Domini secundū Luc [...] Sermo. 1 [...]. and VVine after Consecration, as we tooke them before. Sithe that we graunte faithfully, that before Consecration it is Breade and VVine, that Nature hath shapte: but after Consecration, that it is the Fleashe, and Bloude of Christe, that the Blessinge hath Consecrated. In an other place he saithe, that this is not the Breade which goeth into the Bodie (179)The .179. Vntruthe. For Rabanus saithe, Sacramentum in alimentū Corporis redigitur. (meaninge for Bodily sustenance) but that Breade of life, qui animae nostrae substantiam fulcit. VVhiche susteineth the substance of our Soule.

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The B. of Sarisburie.

The former of these two places, may be easily discharged by that, is answeared before to the woordes of S. Ambrose, in the 3. Diuision hereof. S. Augustine speaketh of the changinge, and auancinge of the Natures of Breade, and Wine, vnto a Spiritual, and Diuine vse, and not of the abolishinge of the same. As for Accidentes, and Shewes standinge without Subiecte, and Substance, he saithe nothinge. True it is, The Breade, before the Consecration, was nothinge els but Bare, and Common Breade: nowe it is a [...]anced, and made a Sacrament of Christes Bodie, and Bloude: not by Nature, but by Consecration, aboue Nature. Chrysostome saithe,Chrysostom. in Matth. homi. 83. Oculis intellectus ista perspiciamus. Nihil enim Sensibile tradidit nobis Christus &c. Sic & in Baptismo. Let vs beholde these thinges with the eies of our minde: for Christe hath deliuered to vs nothinge, that is Sensible &c. So likewise in Baptisme. I thinke, M. Hardinge wil not denie, but the Water in Baptisme is a thinge Sensible: likewise, that the Breade, and Wine in the holy Mysteries, or, at the least, the Accidentes, and Shewes thereof, are thinges Sensible. But S. Chrysostome withdraweth vs from the Breade, the Wine, the Water, and al other like thinges, that be Sensible, to the consideration of the Bodie, and Bloude of Christ, that are not Sensible: in comparison whereof, al the reste are consumed, and seeme nothinge.

Touchinge the seconde place, The woordes be written bothe in S. Augustine, and also in a Booke,Ambros. de Sacramen. li. 5. c. 4. that is commonly knowen by the name of S. Ambrose De Sacramentis: the meaninge whereof nothinge toutcheth, neither the Breade, nor the Wine: but onely the Bodie, and Bloude of Christe, whiche thereby are represented. And therefore this place so vnaduisedly chosen, can litle further M. Hardinges fantasie of emptie Accidentes, hanginge, I know not howe, without Substance.

The woordes be plaine of them selfe without further Exposition. Non iste Panis, qui vadit in Corpus: sed ille Panis vitae aeternae, qui animae nostrae Substantiam fulcit. Not this Breade, that passeth into the Bodie: but that Breade of euerlasting life, that strengtheneth the Substance of our Soule. M. Hardinge knoweth, that the Sacrament is receiued into our Bodies. Rabanus saieth, Sacramentum ore percipitur,Rabanus Maurus lib. 1. Ca. 31. Cyprian. de Coena Domini.& in alimentum Corporis redigitur. The Sacrament is receiued with the mouthe, and is turned to the nourrishement of the Bodie. But the Bodie of Christe, as S. Cyprian saithe, Est Cibus Mētis, non Ventris, is meate for the Minde, not for the Belly. So S. Augustine saith, Panis iste interioris Hominis quaerit esuriem. Augustin. in Iohan. tract. 26. This Breade seeketh the hunger of the Inner Man. Intus bibendo foelix sum, Drinkinge in my harte within, I am made happy.

Tertullian saith, Augustin. in Iohan. tract. 25. Ruminandus intellectu, & fide digerendus est. That meate ought to be chewed with vnderstanding, and to be digested with Faith. Likewise Chrysostome, Magnꝰ iste Panis, Tertullian. de Resurrectione Carnis. qui replet Mētem, non Ventrem: This greate Breade, that filleth the minde, and not the belly. Of this Breade S. Ambrose speaketh, and not of the Sacrament, that is receiued into the Bodie. Wherefore it appeareth, M. Hardinge was not wel aduised, Chrysost. ex varijs locis in Matthae. homi. 9. how litle this place woulde make for his purpose. The Olde Father Origen saithe, Accidit, vt simpliciores quidam, nescientes distinguere, quae sint, quae in Scripturis Diuinis Interiori Homini, quae verò Exteriori deputanda [...]int, vocabulorum similitudine falsi, Origen. in Prologo in Cantica Canti. ad ineptas quasdam Fabulas, & figmenta inania se contulerint. It happeneth, that simple folke, beinge not hable to discerne, what thinges they be in the Holy Scriptures, that are to be applied to the Inner Man, and what to the Vtter, beinge deceiued by the likenesse of Woordes, turne themselues to vaine imaginations, and foolishe Pab [...]es.

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M. Hardinge. The. 6. Diuision.

No man can speake more plainely hereof, then Cyrillus Hierosolymitanus, an Olde Auctour, who wrote in Greeke, and is extant, but as yet remaininge in written hande, and commen to the sight of fewe learned men: his woordes be not muche vnlike the woordes of the Schoole Doctours. Praebetur Corpus [...], in specie, siue figura Panis. Item, praebetur sanguis [...]. Christes Bodie (saithe he) is geuen vs in forme, or figure of Breade. Againe, his Bloude is geuen vs in forme of VVine. A litle after th [...]se woordes he saithe thus, [...], &c.It is not Bare Breade: Ergo, it is Breade. Ne men [...]em adhibeas quasi Pani, & vino nudis: sunt enim haec Corpus, & sanguis, vt Dominus pronunciauit. Nam tametsi illud tibi sensus suggerit, esse, scilicet, Panem & Vinum nudum, tamen firme [...] te Fides, & ne gustatu rem di [...]udices, quin potiùs pro certo, ac comperto habe, omni dubitatione relicta, esse tibi impartitum Corpus, & sanguinem Christi. Consider not (saith this Father) these as bare Breade, and VVine. For these are his Bodie, and Bloude, as our Lorde saide. For although thy sense reporte to thee so much, that it is bare Breade, and VVine, yet let thy Faith staie thee, and iudge not thereof by thy taste, but rather be right wel assured, al doubte put aparte, that the Bodie and Bloude of Christe is geuen to thee. Againe he saithe thus in the same place, Haec cum scias, & pro certo & explorato habeas, (180)The .180. Vntruethe, Standinge in vvilful corruption of the Authours VVoordes, and meaninge, as shal appeare. qui videtur esse Panis, non esse, sed Corpus Christi, item, quod vide [...]ur vinum, non esse, quanquam id velit sensus, sed sanguinē Christi, ac de eo Prophetam dixisse, Panis Cor hominis confirmat: firma ipse Cor, sumpto hoc pane, vtpote Spirituali, VVhere as thou knowest this for a very certētie, that that which seemeth to be VVine, is not VVine, al be it the sense maketh that accōpte of it, but the Bloude of Christ, and that the Prophete thereof saide, Breade strengtheneth the harte of man: strengthen then thee selfe thy harte, by takinge this Breade as that whiche is spiritual. And in the .3. Catechesi this Father saith, Panis Eucharistiae post inuocationem Sancti Spiritus, non amplius est Panis nudus & simplex, sed Corpus &c. The Breade of the Sacrament after praier made to the Holy Ghost, is not bare, and simple Breade, but the Bodie of Christe.

No we, sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe, we ought to beleeue, and to be verily assured, that the Breade is no more Breade after Consecration, but the very Bodie of Christe, and the VVine no more VVine, but his pretiouse Bloude, though they seeme to the eye otherwise, though taste, and feelinge iudge otherwise, and to be shorte, though al senses reporte the contrary, and al this vpon warrant of our Lordes woorde, who saide these to be his Bodie and Bloude: and that (as he teacheth) not in the Breade and VVine: And further sithe we are taught by Eusebius Nevvely sette abroade, and iustly suspected. Emissenus, in Homilies of Eas [...]er to beleeue terrena commutari, & transire, the earthly thinges to be chaunged, and to passe: againe, Creaturas conuerti in substantiam Corporis Christi, The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude, which is the very Transubstantiation: and sithe ChrysostomeIn Cōparison of Christes Bodie, that is represented, the Breade is no [...]thinge. saithe Panem absumi, that the Breade is consumed away by the Substance of Christes Bodie:Such a supernatural change there is in the vvater of Baptisme, and in al Sacramentes. And Damascen, Breade and VVine Transmu [...]ari supernaturaliter, Lib. 4. de Orthodoxa fide ca. 14. In Mar. 14. In Matth. 26. to be chaunged aboue the course of nature: and Theophylacte, the BreadeEuen so Theophilacte saith, Nos transelementamur, in Christum. transelementari in Carnem Domini, to be quite turned by chaunginge of the Elementes, that is, the mater of Substance it consisteth of, into the Fleashe of our Lorde: and that in an other place, Ineffabili operatione transformari, etiamsi Panis nobis videatur, that the Breade is transformed and changed into an other substantial forme, (he meaneth that of our Lordes Bodie) by vnspeakeable workinge, though it seeme to be Breade: Finally, sithe that the Greeke Doctours of late age, affirme the same doctrine, amonge whomeThese foure, Samona, Methonensis, Cabasilas, and Marcus Ephesius are late VVriters, voide of credit: yet al enimies to Transubstantiation. Samona vseth for persuasion of it the similitude, whiche Gregorie Nyssene, and Damascene for declaration of the same vsed before: whiche is, that in Consecration such manner Transubstantiation is made, as is the Conuersion of the Breade in nourishinge, in whiche it is turned into the Substance of the nourished: Methonensis, like S. Ambrose, woulde not men in this mater to looke for the order of nature, seinge that Christe was borne of a Virgin biside al order of nature, and saithe that our Lordes Bodie in this Sacrament, is receiued vnder the forme or shape of an other thinge,Cap. 27. lest bloude shoulde cause it to be horrible: Ni [...]olaus Cabasila saithe, that this Breade is no more a Figure of our Lordes Bodie, neither a gifte bearinge an Image of the true gifte, nor bearinge any des [...]ription of the Passions of our Sauiour him selfe, as it were in a Table, but the true [Page] gifte it selfe,Bare Breade. Bare Oile. the moste holy Bodie of our Lorde it selfe, whiche hathe truely receiued reproches, contumelies, stripes, whiche was crucified, whiche was killed: Marcus Ephesius though otherwise to be reiected, as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne,This Marcus Ephes. wilfully depraueth S. Basiles vvoordes. Tvvoo sortes of Consecration: the one Perfite, the other Vnperfite. yet a sufficient of the Greeke Churches Faithe in this pointe, affirminge the thinges offered to be called of S. Basile Antitypa, that is, the samplers, and Figures of our Lordes Bodie, bicause they be not yet Perfitely consecrated, but as yet bearinge the Figure, and Image, referreth the Chaunge or Transubstantiation of them to the holy Ghost, Donec Spiritus Sanctus adueniat, qui ea mutet, These giftes offered (saithe he) be of S. Basile called Figures, vntil the holy Ghost come vpon them, to chaunge them. VVhereby he sheweth the Faith of the Greeke Churche, that through the holy Ghost in Consecration, the Breade and VVine are so chaunged, as they may no more be called Figures, but the very Bodie and Bloude of our Lorde it selfe, as into the same chaunged by the comminge of the holy Ghoste. VVhiche change is a chaunge in substance, and therefore it may rightly be termed Transubstantiation, whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance.

The B. of Sarisburie.

This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe. I wil not cal his credite into question: notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article, that is to say, like Accidens sine Subiecto, A shewe of woordes without Substance. He seemeth bothe in woordes, and sense fully to agree with Chrysostome, Oecumenius, and other Gréeke Fathers, that neuer vnderstoode this M. Hardinges Newe Religion. He shutteth vp the Hearers bodily eyes, wherewith they sée the Breade, and Wine: and boroweth onely the Inner eies of their mindes, wherewith they may sée the very Bodie, and Bloude of Christe, whiche is that Breade, that came from Heauen. And herein, notwithstanding his woordes be quicke, & violent, the more to sturre, and enflame the hartes of them, vnto whom he speaketh, yet he him selfe in plainest wise openeth, & cleareth his owne meaninge. For thus he writeth, Ne consideres, tanquam Panem Nudum: Panis Eucharistiae non est amplius Panis Simplex, & Nudus. Catechesis Mystagogica. 4. Consider it not, as if it were Bare Breade: The Breade of the Sacramente is no lenger Bare and Simple Breade. Whiche woordes are naturally resolued thus: It is Breade: how be it not onely bare Breade: but breade, and some other thinge elles biside. So, where they of M. Hardinges side are woonte to saye, Papa non est Purus homo: The Pope is not a Bare man, I trowe, their meaninge is not, That the Pope is no man: but onely, that he is a man, & yet besides that, hath an other Capacitie, aboue the condition, and state of common men. Of these woordes of Cyrillus we maye wel reason thus by the waye: The Sacrament is not onely, or Bare Breade: Therefore it is Breade, al be it not onely Bare Breade. And thus the same Cyrillus, that is brought to testifie, that there remaineth no Breade in the Sacramente, testifieth moste plainely to the contrary, that there is Breade remaininge in the Sacrament.

And although this answeare of it selfe might séeme sufficient, yet (good Christian Reader) for thy better satisfaction, I praye thée further to vnderstande, that, as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie, & Bloude, euen so, and in like phrase, and forme of woordes, he speaketh of the Oile, that they calle Holy, of the Water of Baptisme, and of other Ceremonies. Of the Oile he writeth thus, and further by the same expoundeth his meaninge touching the Sacramente: Vide, ne illud putes esse Vnguentum tantùm. Cyrillus in Catechesi Mystagogica tertia. Quemadmodum enim Panis Eucharistiae, post Sancti Spiritus Inuocationem, non ampliùs est Panis Communis, sed Corpus Christi: sic & Sanctum hoc Vnguentum, non ampliùs est Vnguentum Nudum, neque Commune, sed est Charisma Christi. Beware, thou thinke not, this to be Oile onely. For as the Breade of the Sacrament, after the Inuocation of the Holy Ghoste is no lenger Common Breade, but the Bodie of Christe:[Page]so this Holy oile is no lenger Ba [...]e,Spiritual.or Common Oile, but it is the Grace of Christe.

By these woordes there appeareth like change in the one, as in the other. As the Oile is the Grace of Christe, so is the Breade the Bodie of Christe: and as the Nature, and Substance of the Oile remaineth stil, although it be not Bare, or Common Oile, so the Nature, or substance of the Breade remaineth still, although it be not Common, or Bare Breade.

In like sorte he writeth of the Water of Baptisme.Cyrillus in Catechesi. Illuminatorum. 3. Non tanquam Aquae Simplici studeas huic La [...]achro: Ne Aquae Simplicita [...]i mentem adhibeas. Beholde not this Bathe, as Simple VVater: Consyder not the Simplicitie of the VVater. Of these conferences of places, we maie wel geather thus: The Water in ye Holy Mysterie of Baptisme, notwithstandinge it be not Bare, & Common Water, yet neuerthelesse contineweth stil in the Nature, and Substance of very Water: So likewise the Breade in the Holy Mysterie of Christes Bodie, notwithstandinge it be not Bare, and Common Breade, yet neuerthelesse in Nature, and Substance is Breade stil.

But Cyrillus saith, It is no Breade, it is no Wine, notwithstandinge it appeare so vnto the senses: Chrysostome saith, The substance of Breade is consumed: Emissenus saith, It is turned into the substance of Christes Bodie: and Damascenus, and Theophylactus, later writers of no greate credite, auouche the same.

It is plaine, that both Cyrillus, and al other olde learned Fathers laboure euermore with al vehemencie, and force of woordes, to sequester, and pulle their hearers from the iudgement of their senses, to beholde that Breade, that geueth life vnto the worlde. And therefore he calleth it Spiritual Breade: and of Christes Bloude he saith thus,C [...]techesis Mystago. 4. Bibe vinum in corde tuo, Spirituale, scilicet, vinum. Drinke that VVine (not with thy Bodily mouth, but) in they harte: I meane that Spiritual VVine. Againe he sheweth, wherefore the Iewes were offended with Christe, and openeth the very cause of the grossenes of their erroure.Catechesis Mystago. 4. Iudaei non audientes Verba Christi secundum Spiritum, Scandaliza [...]i abierunt re [...]rò, eò quòd existimarent sefe ad humanarū Carnium esum incitari. The Iewes, not hearinge Christes VVoordes accordinge to the Sprite, were offended, and went from him, for that they thought, they were encourraged to eate Mannes Fleashe. The translatour hath turned it, Quòd Christus est Dominus: being, as I iudge, deceiued ly the likenes of these two [...]oordes, [...], and [...]. Againe he saith, Gustate, & videte, quòd suauis est Dominus. Num hoc Corporeo palato, vt istud dijudicetis, vobis praecipit [...]? Nequaquā: sed potius certa Fide. Taste, and see, that the Lorde is delectable. What, are you commaunded to iudge this with youre Bodily mouth? No, not so: but with vndoubted Faith.

In this sense the Water in Baptisme geueth place to the Bloude of Christe, and of it self seemeth nothinge: Likewise the Breade in the Sacrament of Christes Bodie geueth place to the Bodie of Christe, and in respecte thereof is vtterly nothinge. Whiche thinge concerninge the Water of Baptisme, Paulinus seemeth to expresse thus.

Fons (que) nouus renouans hominem: quia suscipit, & dat
Munus:In Catechesi Mystag. 5. Chrysosto. in Psalm. 22. siue magis quod de [...]init esse per vsum,
Tradere Diuino mortalibus incipit vsu.

Likewise Chrysostome, Non erit Aqua Potationis, sed Sanctificationis: It shal not be Water to Drinke, (as it was before) but VVater of S [...]nctification (as before it was not) This is the very Substance of the Sacramentes: in respecte whereof the corruptible Elementes of Breade, Wine, and Water, are consumed, & taken for nothinge.

This thinge Chrysostome expresseth notably to the eie by this example. Chrysost. de Fide, & Lege. Lanae, cùm tinguntur, naturae suae nomen amittunt, & tincturae nomen accipiunt: & non vltrà vocas Lanam, sed, vel Purpurā, vel Coccinū. vel Prasinum: &c. VVool, when it is died, looseth the name of his owne N [...]ture, and taketh the name of the Coloure. Thou callest it no lenger wool, but Purple, or Scarlet, or greene, &c. Notwithstandinge, the very Substance of Wool remaineth stil.

[Page]And so Pachymeres saith,Nothing in comparison. The Holy Oile is no l [...]nger called Oile, but it is turned into Christe. His woordes be plaine, Oleum enim est Christus. For the Cile is Christe. Not meaninge thereby, that the Oile is no Oile, but onely, that in respecte of Christe, that thereby is Signified, the Oile is Consumed,The Oile is Christe. and appeareth nothinge. So Paulus, that Famous learned Lawier saith, Res vna per praeualentiā trahit aliam. One thinge by force of greater weight,Pachymeres in Diony. de Ecclesias. Hierar. ca. 4 [...].draweth an other with it.

Thus therefore saithe Cyrillus, The Breade, that wee see, is now not Breade, [...]ut Christes Bodie: and the VVine, that wee see, is now not VVine, but Christes Bloud. As if he should say, These Elementes, or Creatures, are not so muche the thinges, that they be in déede, as the things, that they represent. For so S. Augustine saith generally of al Sacramentes,ff. De r [...]i Vendi [...] catione. In rem. Paulus. as it hath beene alleged once, or twise before: In Sacramentes wee may not consider, what they be in deede, but what they signifie. And to the same ende S. Ambrose saith, Magis videtur, quod non videtur. It is better seene, that is not seene. Augusti. contra Maxim [...]. li. 3. And al this is wrought, bothe in the Mysterie of Baptisme, and also in the Mysterie of Christes Bodie, not by the woorke, or force of Nature, but by the Omnipotent power of the Sprite of God,Ambrose. de ijs qui initiantur Myst [...]rijs. ca. 3. and by the warrant of Christes Woorde.

Thus Emissenus, thus Damascene, thus Theophylacte say, the Bread is changed into the Substance of Christes Bodie: I meane, euen so, as the same Theophylacte saith,Theophylact. in 6. ca. Iohan. VVee our selues are Transelemented (& Transubstantiate) into the Bodie of Christe. For thus he imagineth Christe to say, Miscetur mihi, & Transelementatur in me. And in like sorte Chrysostome speakinge of the Corruption and Renewinge of the worlde,Chrysostom. in [...]ene hom [...] 25. 2. Petri. 1. saith thus, Opus erat quasi Reelementationem quandam fieri. It was needeful, that the Elementes were (Transubstantiate, or) made new. So S. Peter saith, Efficimur consortes Diuinae naturae. VVee are made partakers of the Diuine Nature.

And a Heathen writer saithe,Mercurius Trismegistus in Aesculapio. Homo transit in Naturam Dei: A man is turned into the Nature of God.

Al these, and other like Phrases of speache, must be qualified with a sober, and a discrete construction: otherwise accordinge to the simple tenour of the woordes, they cannot stande.Chrysostom. in Iohan. hom. 39. Therefore S. Chrysostome intreating of the Exposition of the Scriptures, saith thus, Diuina opus est Gratia, ne nudis verbis insistamus. Nam ita Haeretici in errorem incidunt, neque Sententiam, neque Auditoris habitum inquirentes.

Nisi enim tempora, locos, auditorem, & alia huiusmodi consideremus, multa sequentur absurda. VVee haue neede of Goddes Heauenly Grace, that wee stande not vpon the Bare VVoordes. For so Heretiques fal into errour, neuer consideringe neither the minde (of the Speaker) nor the disposition of the Hearer. Onlesse wee weigh the Times, the Places, the Hearers,Bertram. de Sacramen. Eucha. and other like Circumstances, many inconueniences must needes folow. Uerily Bertramus an Ancient writer saithe, Ipse, qui nunc in Ecclesia &c. He that now in the Churche by his Omnipotent Power Spiritually turneth the Breade, and the VVine into the Fleashe, and Bloud of his Bodie, the same inuisibly made his Bodie of the Manna,Manna made Christes Bodie. that came from Heauen: and of the VVater, that flowed from the Rocke, inuisibly he made his owne Bloude. Thus, as the Fathers say, Manna was made Christes Bodie, or the Water in the Wildernesse was made his Bloud, euen so they say, The Breade, and Wine are likewise made Christes Bodie, and Bloud.

Now, that it may throughly appeare, euen vnto the Simple, what the godly Fathers meante by suche extraordinarie vse of speache, it shal not be from the purpose to reporte certaine woordes of Gregorius Nyssenus touchinge the same, and that in suche order,Gregor. Nyssen. de Sancto Baptism. as they are written. Thus therefore he saithe, Nam & hoc Altare &c. This Aultar, whereat wee stande, is by Nature a Common stoane, nothing differinge from other st [...]anes, whereof our walles be builte, and our pauementes laied: but after that, it is once dedicate to the honour of God, and hath receiued Blessinge, it is a holy Table, and an vndefiled Aultar, afterwarde not to be touched of al men, but onely of the Priestes,[Page]and that with reuerence.Greeke Churche. Figure.Likewise the Breade, that first was common, after that the Mysterie hath halowed it, is both called, and is Christes Bodie: likewise also the wine Christes Bloude. And where as before they were thinges of smal valewe, after the Blissinge, that commeth from the Holy Ghost, either of them both worketh mightily. The like Power also maketh the Priest to be Reuerende, and Honorable, beinge by meane of a newe Benediction diuided from the common sorte of the people. Hereby we see, as the Aultare, whiche in some places, both for steadines, and continewan [...]e, was made of stoane, was changed from the former state, and yet remained stoane stil: and as the Priest, or Bishop was changed from that, he was before, and yet remained in Substance one man stil: so by the iudgement of this Ancient Father, the Breade, and Wine are changed into Christes Bodie, and Bloude, and yet remaine Breade, and Wine in Nature stil.

And, for as muche as M. Hardinge, to make good, and to mainteine this his Newe Erroure, hath here alleged togeather niene Doctours of ye Gréeke Churche, as subscribinge, and wel agreeinge thereto, vnderstande thou, good Christian Reader, for the better information, and direction of they iudgement, that the Grecians neuer consented to the same, from the first preachinge of the Gospel there vntil this daie,Concil. Florent. Sessione vltima. Io. Scotus in. 4. senten. dist. 10. as it is easy to be seene in the last action of the General Councel holden at Florence. And Duns him self, hauinge occasion to intreate hereof, writeth thus: Ad hanc sententiam principaliter videtur mouere, quod de Sacramentis tenendum est, sicut tenet sancta Romana Ecclesia. Ipsa autem tenet, Panem Transubstantiari in Corpus, & Vinum in Sanguinem. To this determination this thinge seemeth specially to leade, that we must holde of the Sacramētes, as the holy Churche of Rome holdeth &c. For Confirmation hereof he allegeth, not the Greeke Churche, as knowinge, it had euermore holden the contrary, but onely the Particular Determinatiō of the Churche of Rome, concluded first in the Councel of Lateran,Concilium Lateranen. sub Innocen. 3. An. 1215. in the yeere of our Lorde a Thousande, two hundred, and fifteene, and neuer before.

And Isidorus the Bishop of Russia, for that after his returne home from the Councel of Florence,Romanus Patritius in historia de Nouo Orbe. he beganne to practise both for vnitie herein, and also in al other causes, to be concluded bytwéene his Churches, and the Churche of Rome, was therefore deposed from his office, and vtterly forsaken of al his Cleregie. So wel they liked this Newe diuise of Transubstantiation.

M. Hardinge wil replie, Cyrillus saith, [...], whiche he expoundeth, In specie, vel Figura Panis: In the Forme, or Figure of Breade: And this, as he imagineth, is as muche, as Accidentes without Subiecte. What manner consideration leadeth him hereto, I cannot tel. But it is most certaine, that by this very waye, the Olde Heretiques were leadde into their Errours. Marcion the Heretique helde, that Christe appeared not in the very Natural Bodie of a Man, but onely in a fantasie, or shewe of a mannes Bodie. And to prooue the same, he vsed M. Hardinges reason:Philippen. 2. For it is written saide he, In Similitu dinem hominum factus est, & Figura inuentus ut homo. He was made after the Likenes of menne, and founde in Figure (whiche M. Hardinge expoundeth, in Shewes, and Accidentes) as a man. And S. Ambrose saith,Ambros. li. 7. Epist. 48. Nec sibi blandiatur virus Apollinare, quia ita legitur, Et Specie inuētus, vt homo. Let not that Heretique Apollinaris flatter him self, for that it is thus written, He was founde in Figure, and Forme, as a man. Here we sée, M. Hardinge is driuen to fight with Olde Heretiques Weapens:Ambros. ad Colossen. 1. otherwise his frendes woulde not iudge him Catholique. S. Ambrose saith, Christe appeared In Figura humana, In the Figure of a Man. Origen. [...] li. 1. c. 2. Origen saith, C [...]ristus est expressa Imago, & Figura Patris: Christe is the expresse Image, and Figure of his Father.

Againe S. Ambrose saith,Ambrosi. de ijs, qui [...]it [...]antur Mysterijs. Ca. 3. Grauior est ferri species, quàm Aquarum Natura. The Forme of y [...]on is heauier, then the Nature of the Water. And Gregorie Nyssene [Page] saith,Gregorius Nyssen de Sancto Baptismate. Sacerdos quod ad speciem externam attinet, idem est qui suit: The priest, as touchinge his appearance, or outwarde Forme, is the same, that he was before. And wil M. Hardinge geather hereof, that Christe, or a Peece of yron, or a Priest, is nothinge els, but an Accident, or a Shewe without Substance?

Bysides al this, M. Hardinge is faine to falsifie Cyrillus, his owne Doctoure, and to allege his woordes othe [...]wise, then he founde them. For, where as in the common Latine Translation it is writen thus, Sciens, panem hunc, qui videtur à nobis, non esse Panem, etiamsi gustus Panem esse sentiat: Knowinge, that this Breade, that is seene of vs, is no Breade, al be it our taste doo perceiue it to be Breade: M. Hardinge hath chosen rather to turne it thus: Cum scias, qui videtur esse Panis, non esse, sed Corpus Christi: M. Hardinge of purpose falsifieth and corrupteth the Olde Fathers. Knowinge, that the thing, that seemeth to be Breade, is no Breade, but the Bod [...]e of Christe. Wherein he hath bothe skipte ouer one whole clause, and also corrupted the woordes, and meaninge of his Authour. For Cyrillus saith, With our outwarde eies wee see Breade. M. Hardinge saith, It appeareth, or seemeth onely to be Breade. Cyrillus saith, Our tast perceiueth (or knoweth) it to be Breade: This clause M. Hardinge hath leaft out, both in his Latine Translation, and also in the Englishe.

But speakinge of the Cuppe he turneth it thus, Al be it the sense make that accoumpte of it. Corrupte Doctrine must needes holde by Corruption. For it is certaine, Cyrillus meante thus, That as we haue two sortes of eies, Corporal of the Bodie, and Spiritual of the Minde: so in the Sacramentes we haue two sundrie thinges to beholde:

With our Bodily Eyes, the Material Breade: With our Spiritual Eyes, the verye Bodye of Christe. And thus the Woordes of Cyril agrée directly with these Woordes of S. Augustine. August. in Sermone ad Infantes. Quod videtis, Panis est: quod etiam oculi vestri renuntiant. Quod autem Fides vestra postulat instruenda, Panis est Corpus Christi. The thinge that you see, is Breade: whiche thinge your eies doo testifie. But touchinge that, your Faith woulde be instructed of, the Breade is Christes Bodie: in suche sorte, and sense, as is saide before.

Samona, Methonensis, and Cabasilas are very younge to be alleged, or allowed for Doctours. As for Marcus Ephesius, he seemeth wel to brooke his name. For his talke renneth altogeather ad Ephesios. For where as S. Basile in his Liturgie, after ye Woordes of Consecration, calleth the Sacrament [...], that is to saie, a Token, or a Signe of Christes Bodie: this Doctour Marcus imagineth of him self, that S. Basile speaketh thus of the Breade, before it be Consecrate. A very Childe woulde not so Childishely haue gheassed at his Authours meaninge. Yet M. Hardinge herein seemeth not muche to misselike his iudgement. Howe be it he knoweth that the Breade before Consecration, is neither Sacrament, nor Signe of Christes Bodie: no more then any other common bakers Breade. Otherwise it should be a Signe, and signifie nothinge: and a Sacramente, before it were Consecrate, and made a Sacramente.

Yet D. Steuen Gardiner seemeth to consider better, and more aduisedly of the mater.Steph. Gardin [...]r ad Obiect. 185. For he thinketh it likely, that Basiles Liturgie was disordred, and that sette bihinde, that shoulde haue benne before: & that one ignorant Simple Scribe, corrupted al those bookes throughout the whole worlde. M. Hardinge saithe, S. Basile calleth the Breade [...], a Signe, or Token, before it be Perfitely Consecrate: As if there were two sortes of Consecration, the one Perfite, the other Unperfite. And yet he knoweth, it is commonly holden in the Schooles, that the very beginning, and ende of Consecration is wrought, not by degrées, but in an Instant. Thus Consecration, is no Consecration: No Sacrament, is a Sacrament: That is a Signe, is no Signe: that is no Signe, is a Signe: Bookes be corrupted and disordred: That commeth after, that shoulde goe before: and that is before, that shoulde come after. And yet al these shi [...]tes wil scarsely serue to healpe out a Common Erroure.

[Page]

M. Hardinge. The .7. Diuision.

Sithe for this poynte of our Religion, we haue so good auctoritie, (181)The .181. Vntrueth. for this Infallible Faithe vvas vnknovven to the Primitiue Churche, and openly refused of the Greeke Church in the Councel of Florence. and beinge assured of the infallible faithe of the Churche, declared by the testimonies of these woorthie Fathers, of diuers ages, and quarters of the worlde: wee may wel say with the same Churche against M. Iuel, that in this Sacrament after Consecration, there remaineth nothinge of that, whiche was before, but onely the accidentes, and shewes, without the substance of Breade and wine.

The B. of Sarisburie.

The certaintie of this Article, resteth onely vpon the most vncertaine grounde of Transubstantiation. The Determination whereof, for so muche as it is not muche more then thrée hundred yéeres olde, nor necessarily geathered of the force of Goddes Woorde, as Duns him selfe confesseth, nor euer anywhere receiued, sauinge onely in the Churche of Rome, therefore is neither so Infallible, as M. Hardinge maketh it, nor so Ancient, nor so Catholique.

Time wil not suffer me, to say so muche, as might be saide to the contrary.

S. Paule acknowledgeth very Breade remaining stil in the Sacrament,1. Corinth. 11. and that suche Breade, as may be Diuided, and Broken: whiche woordes cannot without Blasphemie be spoken of the Bodie of Christe it selfe, but onely of very Material Breade.Matthaei. 26. Christe likewise after Consecration, acknowledgeth the remaininge of very Wine, and that suche Wine, as is pressed of the grape. For thus he saithe,Ex hac generatione vitis. I wil drinke no more of this Generation of the Vine.

Chrysostome saithe,Chrysostom. in Psalm. 22. In similitudinem Corporis, & Sanguinis, Christus nobis Panem, & Vinum, secundum ordinem Melchisedech ostendit in Sacramento. Christe shewed vs (not Accidentes, or Qualities, but) Breade, and VVine in the Sacramente, accordinge to the order of Melchisedech, as a Likenesse, or Figure of his Bodie and Bloud. Againe he saith. Christus quando hoc Mysterium tradidit, Chrysost. in Matthae. hom. 83. Vinum tradidit. Non bibam, inquit, ex hac Generatione Vitis: quae certè Vinum producit, non Aquam. Christe, when he deliuered this Mysterie, deliuered (not Shewes, or Accidentes, but) VVine. Christe saithe (after Consecration) I wil no more drinke of this Generation of the Vine. Doubtlesse the Vine bringeth foorthe VVine, and not Water. Cyrillus saithe, Christus credentibus Discipulis Fragmenta Panis dedit. Cyrillus in Iohan. li. 4. ca. 14▪ Christe gaue to his Faithful Disciples, Fragmentes, or Peeces of Breade. I passe by S. Cyprian, S. Augustine, Gelasius, Theodoretus, and other Ancient and Holy Fathers: accordinge vnto whose moste plaine Woordes, and Authorities, if there be Breade remaininge in the Sacrament, then is there somewhat els bisides Accidentes. What M. Harding may say, that saith so much, it is easy to see: but that Shewes, and Accidentes, hange emptie without the Substance of Breade, and Wine, none of the Olde Fathers euer saide.

M. Hardinge. The .8. Diuision.

And this is a matter to a Christian man not harde to beleeue. For if it please God the almightie Creator in the condition, and state of thinges thus to ordeine, that substances created beare and susteine accidentes,Goddes Omnipotente Povver to beare vp Accidentes. why may not he by his almightie power conserue and keepe also accidentes without Substance, sithe that the very Heathen Philosophers repute it for an Absurditie to say, Primam causam non posse id praestare solam, quod possit cum secunda, that is to say, that the first cause, (whereby they vnderstande God) cannot doo that alone, whiche he can doo with the seconde cause, whereby they meane a Creature?

The B. of Sarisburie.

Cicero saith, A simple Po [...]te, when he cannot tel, howe to shifte his maters, imagineth some God suddainely to come in place a litle to astonne the people: and there an ende. So [Page] M. Hardinge findinge him self muche encumbred with his Accidentes, is faine to bringe in God with his whole Omnipotent Power, to holde them vp. Children in the Scholes are taught to knowe, that an Accident hath no Beinge without a Subiecte. Which rule beinge otherwise euermore true, hath Exception, as M. Hardinge saith, onely in this Sacrament, wherein be the Accidentes, and Shewes of Breade, and Wine, and yet no Subiecte. For they are not in the Breade: bicause (as he saith) that is gonne: nor in the Aier, for that cannot be seene: nor in Christes Bodie, for that is not rounde &c. So there is a white thinge, yet nothinge is white: And a rounde thinge, yet nothinge is rounde. Therefore, for as muche as these Accidentes neither are hable to stande alone, nor haue any subiecte there to reast in, for that cause, M. Harding saith, they be susteined by the Power of God.

One saith, Nec Deus intersit, nisi dignus vindice nodus Inciderit. Neuer bringe foorth any God in a Tragedie, to plaie a parte, onles it be vpon some occasion of greate mater, meete for a God to take in hande. S. Paule saith, Deus portat omnia verbo virtutis suae: God beareth al thinges by the Woorde of his power. Hebrae. 1. And the heathen Poetes imagin, that Atlas holdeth vp the Heauens. But for God the Creatour, and Cause of al Causes, to come from Heauen, to holde vp Accidentes, it seemeth a very simple Seruice.

M. Hardings reason standeth thus: ‘God is Omnipotent:
Ergo, Accidentes in the Sacrament stande without Subiecte.’

M. Hardinge. The .9. Diuision.

And that this beinge of Accidentes without Substance, or Subiecte in this Sacramente, vnder whiche, the Breade not remaininge, the Bodie of Christe is Present, maye the rather be beleeued: it is to be considered, that this thinge tooke place, at the firste Creation of the worlde, after the Opinion of some Doctours. [...]hex [...]Hom. 6. [...]. li. 2. [...]. 7. VVho doo affirme, that that first light, whiche was at the beginninge vntil the fowrth daye (182)The .182. Vntruthe. For S. Basile plainely saithe the contrary. was not in any Subiecte, but susteyned by the power of God, as him liked. For that first light, and the same, were as whitenes, and a Bodie whited, saithe S. Basile. Neither then was VViclef yet borne, who might teache them, that the power of God can not put an Accident without a Subiecte. For so he saith in his booke De Apostasia Ca. 5. as Coclaeus reporteth. Hereof it appeareth out of what roote the Gospellers of our Countrie springe. [...]Gen. [...]. VVho smatchinge of the sape of that wicked tree, and hereby shewinge their kinde, appointe boundes, and borders to the power of God, [...] [...]. Hist. [...]. that is infinite, and incomprehensible. And thus by those Fathers we maye conclude, that if God can susteine and keepe Accidentes with Substance, he can so doo without Substance.

The B. of Sarisburie.

It is greate violence, to force an ancient Father, to beare false witnes, and specially against him self. This reporte of S. Basiles meaninge is as true, as is that longe peeuishe Fable, so often alleged vnder the name of Amphilochius, that is to wite, a vaine Shewe without Substance. And bicause M. Hardinge onely nameth Damascene, and Paulus Burgensis in his Margin, as beinge afrayde to touche their woordes,Damascen. li. 2. cap. 7. he maie remember, that Damascene saith, Non aliud est ignis, quàm lux, vt quidam aiunt. The Fier is nothinge els, but the light, as some menne saie. And Burgensis saith,Burgensis in [...]Cap. Gene. Quidam tradunt lucem fuisse nubem lucidam: Some menne write, that the light was a Bright Clowde. By these expositions it appeareth, that either the Fiere, or the Clowde, was a Subiecte to receiue the light. Certainely neither Burgensis, nor Damascene, nor Basile euer saide, that the light stoode without a Subiecte. Therefore that note in the Margin might wel haue benne spared. But it is an easy mater, with shewe of names to deceiue the simple.

S. Basile saith, The light was in the worlde before the Sonne was made. Therefore it was, Basilius in Hex [...]ameron. hom. 6. and had his Beinge without the Sonne. His woordes stande thus: Aliud [Page]quidem est, &c. The brightnes of the light is one thinge, and the Bodie Subiecte vnto the same (that is the Sunne) is an other thinge. And saie not nowe vnto me: It is impossible to diuide these thinges a sundre For I saie not, that thou, or I canne possibly diuide the Bodie of the Sonne from the Light. Yet notwithstandinge the thinges, that we maie parte a sundre onely by Imagination, the same thinges God the Creatour of Nature, is hable to sunder verily, and in deede. Hereof M. Hardinge geathereth his reasons thus:

The Light was not in the Sonne: Ergo, It was in Nothinge.
It was not in the Sonne: Ergo, It was not in the Ayre.
It was not in the Sonne: Ergo, It was an Accident without a Subiecte.

This erroure commeth of the Equiuocation, or double takinge of this Woorde Beinge in. For one thinge may be in an other, as in an Instrument, as the Light is in a Candle: whiche is the similitude, that Basile vseth. The same thinge maie be in an other, as in a Subiecte: as Light in the Aire. This diuersitie considered, now let vs weigh M. Hardinges reason.

The Light, saith he, was not in the Sonne, as in an Instrument to carrie it aboute the world: Ergo, It was not in the Ayre, as in a Subiecte.

This argument seemeth very Light. A man maie easily, and sensibly with his fingers féele the folie of it in the Darke. Verily S. Basiles woordes to the contrary shine so cleare, that I maruel, M. Hardinge coulde not, or woulde not sée them. For thus he writeth before in the same Booke:Basilius in Hexamer. homi. 2. [...]. Illustrabatur aër: vel potiùs lumen sibi totum, & in totum permistum habuit. The Ayre was lightened: or rather it had the whole Light wholy Mingled with it self. [...]. Againe he saith, The worlde was inuisible, bicause the Ayre was without lighte. S. Basile saithe, The Lighte was in the Ayre, and that wholy through the whole, as in a Subiect: Yet M. Harding forceth S. Basile to saie contrary to him self: The Light was onely an Accident without Subiecte, and was staied in nothinge. Nowe iudge thou, good Christian Reader, what credite thou maist geue to M. Hardinges woordes in reportinge of the Ancient Doctours.

But he saith, Goddes power is Infinite, and Incomprehensible. Therefore he is hable to susteine Accidentes. This erroure springeth of misunderstandinge S. Basiles woordes. For where as S. Basile writeth thus, [...]: Dies tum fiebat, non per motum Solarem, sed diffuso illo primigenio Lumine: The daie was made, not by the moouinge, or passinge of the Sonne, but by powringe abroade the first Light: It appeareth, that in steede of ( [...]) whiche is, (powred abroade) M. Hardinge by erroure read ( [...]) whiche is, Borne vp, or Susteined. But he maie not wel mainteine his Accidentes by shiftinge of woordes, or by misunderstandinge, or corruptinge of his Doctours.

That is here alleged of Wiclife, and of his ofspringe, as it sheweth muche Choler, so it maketh smal proufe. We knowe, that God is Omnipotent, and hable, not onely to susteine Accidentes, but also to restoare the Deade from the graue, yea although he be putrified within him self, & fight against the Sprite of God. But Tertullian saith,Tertul. contrae Prax [...]am. Non, quia omnia potest facere, ideò credendum est, illum fecisse: sed, an fecerit, requirendum. We maie not beleue, that God hath donne al thinges, bicause he canne doo them: But rather we must see, whether he haue donne them, or no. For Argumentes taken of Goddes Omnipotent Power, were a readie Buckler in olde times, to serue Praxeas, and Eutyches, and other like Heretiques.

FINIS.

THE ELEVENTHE ARTICLE,Breaking. OF DIVIDINGE THE SACRAMENTE.

[Page]

The B. of Sarisburie.

Or that the Prieste then Diuided the Sacramente in Three partes, and afterwarde receiued al him self alone.

M. Hardinge. The .1. Diuision.

Of the Priestes receiuinge the Sacramente him selfe alone, ynoughe hath beene saide before.

This terme, Al, here smatchethe of spite. For if any deuoute person require to be partaker with the Prieste, beinge woorthely disposed, and examined, he is not tourned of, but with al gentlenes admitted. And in this case, the Priest is not to be charged with receiuinge al alone. Albeit, respecte had to the thinge receiued, howe many soeuer receiue, it is al, of al, and al of euery one receiued. Concerninge the breakinge of the Sacramente, and the diuidinge of it in three partes, First,This Mystical diuinitie should be auouched by some Auncient Doctour. it is Broken by the Prieste, that we maye knowe our Lorde In fractione Panis, In the breakinge of the Breade, as the two Disciples acknowledged him, to whom Iesus appeared in the day of his Resurrection, [...]24. as they were goynge to Emaus. And also that thereby the Passion of Christe maye be represented to our remembrance, at whiche his Pretiouse Bodie was for our sinnes broken, rente, and torne on the Crosse. And this maner was vsed at the Sacrifice in the Apostles time, as it is witnessed by Dionysius S. Paules Scholar. Opertum Panem Pontifex aperit, (183) The .183. Vntruethe, Standinge in vntrue translation. in frusta concidens &c. The Bishoppe (saithe he) openeth the couered Breade, diuidinge it in peeces &c.

The B. of Sarisburie.

I maruel, M. Hardinge woulde so sclenderly passe this mater ouer, for that it is thought to make muche both against his Transubstantiation, and also against his Priuate Masse, whiche are both Keies, and Lockes of his whole Religion. For first of al, the Breaking it self seemeth to argue, that there is very Breade there remaininge to be Broken.Senten. 4. Dist. 12▪ And albeit, as it is reported by Petrus Lombardus, Some helde, that there is in the Sacrament a very Real Breakinge, notwithstandinge there be nothinge there to be Broken: Some, that the Bodie of Christe it self is there Broken, and that verily, and in deede, without any helpe or shifte of Figure: and Some, that there is nothinge Broken, but onely the Shewes, and Accidentes: and Some others, that there is no manner Breaking there at al, notwithstanding vnto our eies, and senses there appeare a Breaking: Yet the Holy Euangelistes witnesse plainely,Matthae. 26. That Christe tooke Breade, and Blissed it, and Brake it: Luke. 22. and S. Paule saith,Mar. 24. (Not the Accidentes of Breade, but) The Breade, that we Breake, is the Participation of Christes Bodie. And in the primitiue Churche, the very Supper of Christe,1. Corinth. 10. was commonly called the Breakinge (not of Accidentes,Actor. 2. but) of Breade. And Cyrillus calleth the Broken Portions of the Sacrament,Actor. 20. Fragmenta Panis, Fragmentes, or Peeces of Breade.

Further, by this same Ceremonie Gerardus Lorichius, one of M. Hardinges Doctours,Cyrillus in Iohan. li. 4. ca. 14. prooueth, that euery Masse ought to be Common, & none Priuate. For thus he writeth: [...]erard. Lorichius De Missa publica proroganda. li. 3. Diuiditur Hostia, vt non solùm ipse Sacerdos Missae officium faciens, sed & Ministri quoque, imò omnis populus astans, participet. The Hoste is Broken, that, not onely the Priest, that ministreth the Masse, but also the Deacons, yea and al the people standinge by, maie Communicate. Likewise saith Durandus, In Primitiua, &c. In the Primitiue Churche the Priest receiued one portion, Durandus. li. 4 [...] and the Deacons an other: and the thirde was ministred to al the People that was present. Dionys. Eccles. And therefore Dionysius saith, as M. Hardinge hath alleged him,Hierar ca. 3. Pontifex opertum Panem aperit, & in frusta conc [...]dit.[Page]The Bishop vncouereth the Breade, yt stoode couered, and cutteth it in peeces. Here note also by the way: Dionysius saith not, The Bishop cutteth the Shewes, or Accidentes, but the Breade, in peeces. I graunte, this Tradition was vsed in the Apostles time: but it is vtterly broken, and abolished in the Churche of Rome at this time: and therefore it standeth M. Hardinge in smal steede: onlesse it be, to shew the worlde, how boldely he, & his Church haue broken the Traditions, & Orders of the Primitiue Churche of God. Neither is there any manner mention in Dionysius, either of the Breakinge in three partes, or of any these Mystical Significations. Againe, the Woords of Dionysius be otherwise, then M. Harding reporteth them. For he saith not, [...]. In frusta conc [...]dens, Diuiding it in peeces (which perhappes M. Hardinge woulde haue vs to vnderstande of three) but, In multa concîdens, Cuttinge it in many peeces. And to that vse serued a knife, whiche, as it appeareth by Chrysostomes Liturgie,Liturgia Chrysostomi. or Communion, was called Sacra Lancea. For in suche sorte the Breade was cutte in Peeces, not that one man might receiue the whole, but that it might suffice the Congregation. And therefore it is decreed in an epistle, that beareth the name of Clement,Clementis Epi. 2. Let so many Hostes, or Portions be prouided, as may be sufficient for al the people.

This, I say, was the cause of this Ceremonie: and not, as M. Harding vainely Gheasseth, To know our Lorde in the Breakinge of Breade.

M. Hardinge. The .2. Diuision.

Now touchinge the diuidinge of the Sacrament in three partes, it may appeare to be a Tradition of the Apostles, or otherwise a custome very auncient, for as muche as Sergius the Bishoppe of Rome, who liued within foure [...]core yeeres of the sixe hundred yeeres after Christe, that M. Iuel referreth vs vnto,The Mysterie of Breaking of Accidentes. wrote of the Mysterie of that Breakinge, or Diuidinge the outwarde Forme of Breade, and declared the Signification of the same.

It is no smal argument of the antiquitie of this obseruation, that S. Basile, as Amphilochius writeth of him, diuided the Sacrament in three partes at his Masse, as is aboue rehearsed. And, where as Sergius saith,The Fable of Amphilochius. that the portion of the hoste,De Conse. Dist. 2. [...]Triforme. whiche is put into the Chalice, betokeneth the Bodie of Christe that is now risen againe, and the portion whiche is receiued and eaten, sheweth his Bodie yet walking on the earth, and that other portion remaininge on the aultar signifieth his Bodie in the Sepulchre: what, I pray you, is there herein, that any man should be offended withal? I acknowledge, that the Mysterie hereof is otherwise of some declared, and of al to this ende, to put vs in minde of the benefites purchased to vs by Christe in his Bodie.

The B. of Sarisburie.

M. Hardinge, of good policie, to winne credite, fathereth al his Mystical fantasies vpon the Apostles.Platina. Vrspergensis. Of Sergius the firste it is written, that he diuised the Agnus Dei to be songe, at the Breakinge, and Distribution of the Mysteries: but of the Breakinge of the same in three partes, notwithstandinge it be strongely avouched by M. Harding, yet of Sergius the first, there is written nothinge. Indeede, Gratian allegeth this Decree in the name of Sergius the Pope: but without Date, or any manner further addition.De Conse. dist. 2. Triforme. And therefore it may as wel be Sergius the Seconde, that was called, O [...] Porci: Or Sergius the Thirde, that tooke Formosus his predecessour, beinge deade, out of the graue, and beheaded him, and threw out his Carkesse into the Tiber. Therefore this mater, for ought that may appeare, beareth smal certaintie.

But let vs graunt, that Gratian meante Sergius the first: yet was he welneare s [...]euen hundred yeeres after Christe. Neither were it any greate inconuenience, to say, That, as he was hable to diuise these Mystical Significations, so he was also hable to diuise the number of partes, and manner of Breakinge. But [Page] what greate Mysteries there may be in this Breakinge of outwarde Formes, and Accidentes, that M. Hardinge imagineth, I leaue vnto him self to consider.

The Fable of Amphilochius hath benne sixe times alleged by M. Hardinge in this one booke, to sundrie purposes: and yet he him self knoweth, it is but a very peeuishe Fable. Who so listeth to knowe it further, maie finde it answeared in the first Article, and in the .33. Diuision.

But where as this Sergius saith, Triforme est Corpus Domini, The Bodie of our Lorde is of three Formes, What so euer his meaninge therein were, his speache is very strange, or rather monstrouse. For the Bodie of Christe is not of so many Formes, but onely One, and Uniforme. One of these portions, saith Sergius, signifieth Christe after his Resurrection: The Seconde, Christe walkinge in the Earth: The Thirde, Christe lieinge in his Graue. Al this, saith M. Hardinge, is holy, and Mystical.

Howe be it, some there were, that liked not so greately these imaginations: and therefore of them selues diuised others.Durandus lib. 4. Cap. 53. Some saide, The first parte signifieth the Sainctes in Heauen: The Seconde, the Faithful, that be aliue: The Thirde, the Soules in Purgatorie. Some saie, These thrée partes signifie the thrée states of Christe, Mortal, Deade, and Immortal: Some, That they signifie the thrée Substantial partes of Christe, his Godheade, his Soule, and his Bodie: Some others, that they signifie the thrée Persones in the Trinitie, the Father, the Sonne, and the Holy Ghost. And I maruel, there was none, that coulde saie, they signifie the thrée Patriarkes, Abraham, Isaac, and Iacob. Thus, hauing vtterly lost the very vse of the Breakinge of the Mysteries, they reteine a bare Ceremonie thereof: and yet are so farre out of knowledge of the same, that they cannot agrée emonge them selues, what to make of it: I meane, neither what they Breake, nor wherefore they Breake it. This Sergius disagréeth from Bonauentura, from Durandus, and al others: yet he liketh M. Hardinge best of al.

And what hurte, saithe he, is there herein? Or wherefore shoulde any man herewith be offended? Uerily in the House of God, that thinge is hurteful, that doeth no good. Al the Ceremonies of the Churche ought to be cleare,1. Corin. 14. and liuely, and hable to edifie. And if this Mystical Ceremonie be not hurteful, why then doeth M. Hardinge him self breake it: and that, not of ignorance, or obliuion, but witingly, and willingly, and as often as he saith his Masse. For Sergius saith, One of ye thrée Portions ought to be reserued vpon the Aultar, vntil the Masse be donne: But M. Hardinge contrary, bothe to Sergius, and also to his Mystical Significations, receiueth al the partes togeather, and reserueth none, and that by the Warrant of the Glose in that place,De Conse. Dist. 2 [...] Triforme. In Glosa. whiche is quite contrary to the Texte. Why doeth he thus dissemble, and so openly mocke the worlde? If this Ceremonie be good, why doeth he breake it? If it be yl, why woulde he haue vs to keepe it? The gheasse, that M. Hardinge vseth herein, seemeth very simple: Pope Sergius diuised these Mystical meaninges, seuen hundred yeeres after the Apostles time: Ergo, this order of Breakinge came from the Apostles.

M. Hardinge. The .3. Diuision.

Nowe that this custome, or Mystical Ceremonie, was not first ordeined by Sergius, for ought that can be gathered, but of him expounded onely touchinge the Mysterie of it, as vsed before his time, from the beginninge of the Churche, no one Auncient Councel, or Authour founde, vpon whom it may be Fathered, of good reason, sithe it hath (184)184. Vntrueth [...] For it vvas neuer generally obserued. generally beene obserued, we may referre the Institution of it to the Apostles: and that accordinge to the minde of S. Augustine, whose notable saiynge for that behalfe is this. Quod Vniuersa tenet Ecclesia, nec in Concilijs constitutum, sed semper retentum[Page]est, non nisi authoritate Apostolica traditum, rectissimè creditur. VVhat, saithe he, the Vniuersal Churche keepeth, neither hath beene ordeined in Councelles, but hath alwaies beene obserued: of good right we beleeue, it hath beene deliuered (to the Churche) as a Tradition, by the auctoritie of the Apostles.

To conclude, if any sparke of Godlinesse remaine in our deceiued Countriemen, and brethern, they will not scorne, and dispise this Auncient Ceremonie of Diuidinge the Sacrament in three partes at the Blessed Sacrifice of the Masse, whereof any occasion of euil is not onely no ministred, but rather contrarywise, whereby we are admonished, and stirred to tender our owne Soule healthe, and to render thankes to God, for the greate benefite of our Redemption.

The B. of Sarisburie.

There is no mention made, neither in Olde Father, nor in Ancient Councel of this manner of Breakinge of the Sacrament: Ergo, (saith M. Hardinge) It came first vndoubtedly from the Apostles. The contrary hereof were muche more likely. For he might rather haue saide thus: There is no mention made of it in any Olde Father, or Councel: Therefor [...], it came not from the Apostles.

And, where as he saith, It hath beene euerywhere Vniuersally obserued, It is a greate vntrueth: as, God willinge, it shal appeare. And therefore S. Augustines [...] serueth nothinge to this purpose.

For first, as M. Hardinge is deceiued in the manner of Breaking, so is he also deceiued in the quantitie of the Breade, imagininge, it was a litle thinne rounde Cake, suche as of late hath beene vsed in the Churche of Rome: VVhiche (Durandus saith) must be rounde like a Pennie: either bicause Iudas betraied Christe for some like kinde of Coyne: Durandus. li. 4 in Sexta parte Canonis. or, bicause it is written, Domini est Terra, & plenitudo eius, The Earthe is the Lordes, and the fulnesse thereof. But in déede, it was a greate Cake, so large, and so thicke, that al the Congregation might receiue of it. Durandus him selfe saith, In Primitiua Ecclesia offerebant Vnum Magnum Panem, Durand. li. 4. cap. 53. & omnibus sufficientem: Liturgia Chrysostomi. quod adhuc Graeci seruare dicuntur. In the Primitiue Churche they offered One Greate Cake, that was sufficient for al the people: whiche thinge, they say, The Greekes do continew stil. Gentian. Heruetus in S. Germani. rer. [...]ccle. Theoria. In Chrysostomes Liturgie, or, Communion, wée see bothe the Forme of the Breade, and also the order of Cutting, or Diuiding it with a knife. Gentianus Heruetus in the Description thereof, saith: Est Panis Cra [...]sus, & Fermentatus, & Figura propemodum Sphaerica: It is a Thicke Cake, and Leauened, and of Forme in manner rounde. Gregor. Dialog. li. 4. It appeareth by S. Gregorie, that it was a Greate Cake, suche as men vsed commonly at their Tables: whiche thinge appeareth also, by that the Heretiques called Artotyritae, August. ad Quoduult Deū. Epiphanius. added Cheese vnto it: and so Ministred the Communion in Breade,Inter Epist. Augustini▪ Epist. 31. and Cheese. And Paulinus sendinge suche a Cake vnto S. Augustine, sent also this gréetinge withal:Ignatius ad Philadelphien. Panem vnum, quem vnanimitatis indicio misimus Charitati tuae, rogamus, vt accipiendo benedicas: This one loafe, or Cake, whiche I haue sent vnto you in token of vnitie, I beseeche you, receiuing the same, to blisse it. And perhaps Ignatius in respecte hereof saide: Vnus est Panis pro omnibus Fractus: There is one loafe, or Cake Broken for al. And S. Basile, Idem est virtute, siue vnam partem quis accipiat a Sacerdote, siue plures partes simul. [...]t is al one in effecte, whether a man take one onely parte of the Priest, or many partes togeather. It is likely, he vseth these woordes, Parte, and Partes, in respecte of one whole. Durandus saith, That in his time, the pr [...]est in some Churches Diuiding the Sacrament into thre portions, Durand. li. 4. cap. 15. receiued one him selfe, and Ministred the other twoo to the Deacon, and Subdeacon. Basilius ad Caesariam Patritiam. The like is recorded by Alexander de Hales, Alexan. de Hales in. 4. q. 37. and sundrie others. Al this M. Hardinge dissembleth, and passeth by, and seeth nothinge, but a Mystical Ceremonie.

Now, this Cake beinge so large, so thicke, and so massie, and hable to suffice so many, wée may not wel thinke, that the Priest co [...]lde c [...]n [...]eniently diuide it [Page] into thrée partes, and receiue al alone. But rather, as I haue already saide, the Breakinge thereof, is an inuincible proufe of the holy Communion, and a manifest Condemnation of M. Hardinges Priuate Masse. For it was not diuided into partes, to the ende to Signifie these Mystical Fantasies, that M. Hardinge, and others haue imagined:Clemens Alexandrin. stromat. li. 1. but to be Distributed, and deliuered to the people. Clemens Alexandrinus saith, Etiam Eucharisti [...], cum quidam, vt mos est, diuiserint, permittunt vnicuique ex populo, partem eius sumere. After that certaine (that is, the Priestes) haue Diuided the Sacrament, they suffer euery of the people to take a portion of it. So S. Augustine saith,Augustin. ad Paulin. Epist. 59. Ad Distribuendum comminuitur, It is Broken, that it may be Distributed. And againe, Confringunt oblationes in Eucharistiam, They Diuide the Oblations into the Sacrament (that the people may Communicate).August. ad Quoduultdeum De Ophitis. So Dionysius, Velatum Panem in multa concîdens, & vnitatem Calicis omnibus impertiens. Diuidinge the Breade, that stoode coouered, into many partes, and deliuering the Vnitie of the Cuppe vnto al the people. Dionysius Eccl. Hierar. Cap. 3. In S. Basiles Communion, taken out of the Syrian Tongue, it is written thus: Sacerdos frangit, & Signat: Diaconus proclamat, Communionem. The Priest Breaketh, and Signeth (the Sacrament): The Deacon crieth alowde, Liturgia Basilij. The Communion. And what néedeth the witnesse of so many?1. Corin. 10. S. Paule saithe, Panis, quem Frangimus, nonne Communicatio Corporis Christi est? The Breade, that wee Breake, is it not the Communication of the Bodie of Christe? Anselmus in 1. Corin. 10. Whiche Woordes Anselmus expoundeth thus: Panis, quem nos Sacerdotes Frangimus, & quem vnū in multas partes Diuidimus, ad designandam Charitatem accipientium. The Breade, that we being Priestes doo Breake, and whiche Breade, beinge one Cake, wee Diuide into many portions, to expresse the loue (or vnitie) of the receiuers. Lorichius de Missa pub. prorog. li. 3. Likewise Lorichius, Panis, quem Frangimus, Participatio Domini est: hoc est, Fractio Significat, nos esse vnum Corpus. The Breade, that we Breake, is the Participation of the Lorde: that is to say, The Breade signifieth, that al we are one Bodie. It appeareth hereby, that the Sacrament was thus Diuided into partes, not to the intente wée shoulde thereby learne new Mysteries, but that the people might receiue it.

To be shorte, This Ceremonie of three Portions so Broken, and so receiued, cannot be founde neither in the Scriptures, nor in any of the Olde Fathers, or Councelles: It beareth witnesse bothe against Transubstantiation, and also against Priuate Masse: The best learned of that side cannot yet agree, neither whence it sprange first, nor what it meaneth: The people neither seeth it, nor knoweth it: They them selues, that so highly woulde séeme to fauour it, contrary bothe to Sergius Decrée, and also to his Mystical Exposition, in their Masses dayly, and openly are bolde to breake it. Now hast thou, good Christian Reader, hereof indifferently to iudge, whether M. Hardinge, or his Countriemen be deceiued. Uerily S. Augustine saith,Augustin. ad Ianuariū Epist. 119. If the Causes, that first mooued, and leadde men to diuise suche Ceremonies, can hardely, or not at al be knowen, when so euer oportunitie is offred, let them be cut of, and abolished without staggering.

FINIS.

THE .XII. ARTICLE, OF FIGVRE, SIGNE, &c.

[Page]

The B. of Sarisburie.

Or that, whosoeuer, had said, The Sacrament is a Figure, a Pledge, a Token, or a Remembrance of Christes Bodie, had therefore beene iudged for an Heretique.

M. Hardinge. The .1. Diuision.

In this Article we doo agree with M. Iuel in some respecte. For we confesse, it cannot be auouched by Scripture, auncient Councel, doctoure, or example of the primitiue Churche, that who so euer had saide the Sacrament is a Figure, a Pledge, a Token, or a Remembrance of Christes Bodie, had therefore ben iudged for an Heretike. (185)The .185. Vntrueth. M. Hardings ovvne Felovves haue both taught so, and vvritten so: and therefore vnlearnedly. No man of any learning euer wrote so vnlearnedly. Much lesse to impute heresie to any man for saieinge thus, hath ben any of the highest mysteries, or greatest keies of our religion, with whiche vntrueth M. Iuel goeth aboute to deface the trueth. VVherefore this Article seemeth to haue ben put in either of malice towarde the Churche, or of ignorance, or onely to fille vp the heape, for lacke of better stuffe. Perusinge the workes of the auncient, and learned Fathers we finde, that oftentimes they cal the Sacramentes a Figure, a Signe, a Token, a Mysterie, a Samplar. The woordes of them vsed to this purpose in their learned tongues are these, Figura, Signum, Symbolum, Mysterium, Exemplar, [...], Imago, &c. By whiche they meane not to diminishe the trueth of Christes Bodie in the Sacrament, but to signifie the Secrete manner of his beinge in the same.

The B. of Sarisburie.

It appeareth, that these mennes Doctrine is muche mutable, and subiecte to change. For notwithstandinge they be nowe growen into some better likinge of these termes, Figure, Signe, Signification, Token, &c. Yet not longe sithence they seemed, to be otherwise resolued: and thought them selues hable to allege Theophylactus, Damascenus, Euthymius, and other greate mater, to disproue the same.Cut [...]bert. Tonst. de Eucharis. li. 1. D. Tonstal, the more to make the mater odiouse, saith thus, If the Sacrament be a Figure of Christes Bodie, then was a Figure Crucified for vs, and not Christe. And what so euer they were, that vsed this woorde, Figura, in this mater of the Sacrament, D. Steuin Gardiner scornefully calleth them,Marcus Constantius. Figuratores, Figurers. And M. Iohn White, late Schoolemaister, & after Bishop of Winton writeth thus, in great scorne against that most Reuerēde learned Father D. Peter Martyr, touchinge the same: Audio mille locis Corpus: non audio (Petre) Signa, Tropos (que), tuo nec Symbola nata cerebro. I heare Bodie, Bodie, in a thousande places: But of Signes, Figures, Tokens, that came onely out of thy heade, I heare nothinge. Whiche woordes notwithstandinge, in al the Ancient learned Fathers, by M. Hardinges owne Confession, if he had had eares to heare, he might haue hearde. Therefore it was neither Malice, nor Ignorance, nor Increase of heape, nor Wante of other stuffe, but the fondnes, and folie of M. Hardinges side, that added this Article to the rest.

But, for as muche as many, either of simplicitie, or of the greate reuerence, thei beare towardes that Holy Mysterie, haue persuaded them selues, that Christes woordes touchinge the Institution thereof, must of necessitie be taken plainely, and as they sounde, that is to saie, without Figure: and, for as muche also, as S. Augustine saith,Augustin. de Doctrina Christiana. li. 3. ca. 5. It is a daungerous mater, and a Seruitude of the Soule, to take the Signe in steede of the thinge, that is Signified, Therefore to auoide confusion, least the Simple be deceiued, taking one thinge for an other, I thinke it necessarie in fewe woordes, and plainely to touche, what the Ancient learned Fathers haue written in this behalf.

[Page] And, to passe by, that Christ him self saith, Sacramenttum. Doo this in my Remembrance: And, that S. Paule saith, 1. Corin. 11. Ye shal declare the Lordes Deathe vntil he come: And likewise, to passe by a greate many other Circu [...]stances, whereby the trueth hereof maie soone appeare, The nature, and meaninge of a Sacrament of the Olde Fathers is thus defined: De Con. dis. 2. Sacrificium. Sacramentum est Sacrum Signum: A Sacrament is a Holy Token: Whiche Definition is common, and agreeth indifferently to al Sacramentes. Therefore S. Augustine saith, Augustin. de Ciuitate Dei. li. 10 ca. 5. Signa, cùm ad res Diuinas pertinent, Sacramenta appellantur. Signes, when they be applied vnto Godly thinges, are called Sacramentes. And the cause, why Sacramentes are ordeined, is this: That by meane of suche Uisible, and Outwarde thinges, Augustin▪ ad Marcellinum Epist. 5. we maie be leadde to the consideration of Heauenly thinges. Therefore Dionysius saith, Non est possibile animo nostro, ad immaterialem illam ascendere Coelestium Hierarchiarum contemplationem, nisi ea, quae secundum ipsum est, material [...] manuductione vtatur. Dionysius Coelestis Hierarch▪ cap. 1. It is not possible, for our minde, to lifte vp it self to the Spiritual contemplation of Heauenly thinges, onlesse it haue the Corporal leading of suche natural thinges, as be aboute it. Likewise againe: Nos Imaginibus Sensibilibus, quantum fieri potest, ad Coelestes contemplationes adducimur. Dionysius Ecclesiast. Hierar. ca. 1. [...]. By Sensible Images we are leadde, as much as may be, to Heauenly contemplations. And, touching this holy Mysterie of Christes Bodie, and Bloud, the cause of the Institution thereof was, as Chrysostome saith, to keepe vs stil in Remembrance of Christes greate benefite, and of our Saluation. Whiche thinge S. Hierome openeth in this sorte: Ad populum Antioche. ho. 61. Hoc facite in memoriā beneficij mei, Salutis Vestrae. Vltimam nobis memoriam reliquit. Vt si quis peregrè proficiscens, aliquod pignus apud eum, quem diligit, relinquat: vt, quoties illud viderit, possit eius beneficia, & amicitiam memorari: quod ille, si perfectè dilexit, non potest videre sine ingenti dolore, & sine fletu. He leafte vnto vs his last Remembrance. As if a man goinge a farre iourney, leaue a token with his frende, to the ende that he seeinge the same, may Remember his benefites, and his frendeship: which token that frende, if he loue vnfainedly, Hieronym. in 1. Corin. ca. 11. Basilius de Baptismate. cannot see without greate motion of his minde, and without teares. So saithe S. Basile: Quid vtilitatis habent haec Verba? Nempe, vt Edentes, & Bibentes, perpetuò memores simus eius, qui pro nobis mortuus est, ac Resurrexit. VVhat profitte haue these woordes? Verily, that wee Eatinge, and Drinkinge, may euermore be mindeful of him, that died for vs,Ambrosius in 1. Corin. ca 11. and rose againe. So S. Ambrose, Quia morte Domini liberati sumus, huins rei memores in Edendo, & Potando, Carnem, & Sanguinem, quae pro nobis oblata sunt, Significamus. Bicause wee are made free by the Death of our Lorde, beinge mindeful thereof, in Eatinge, and Drinkinge, wee Signifie the Fleashe, and Bloud, that Christe offered for vs. Origen expoundinge these woordes of Christe, Onlesse ye Eate the Fleashe of the Sonne of Man, &c. saith thus, Agnoscite, Figuras esse, quae in Diuinis voluminibus scriptae sunt: Origen. in Leuiticum. hom. 7. & ideo tanquā Spirituales, & non tanquam Carnales examinate, & intelligite ea, quae dicuntur. Nam, si quasi Carnales ista suscipitis, laedunt vos, non alunt. Know ye, that these be Figures written in the Holy Scriptures: and therefore examine, and vnderstande ye the thinges that be spoken, as men Spiritual, and not as Carnal. For if ye take these thinges, as Carnal men, they hurte you, and feede you not. Tertullian expoundeth Christes woordes in this wise, Tertullian▪ contra Marcionem, li. 4. Hoc est Corpus meum, hoc est, Figura Corporis mei. This is my Bodie: That is to say, This is a Figure of my Bodie. S. Ambrose speaking of the Sacrament of Christes Bodie, vseth oftentimes these termes, a Figure, a Similitude, Ambrosius de Sacra. li. 4. ca. 5. a Signe, a Token of Christes Bodie. S. Augustine, biside infinite other places, saith, Augustin. in Psalm. 3. Christus adhibuit Iudam ad Conuiuiū, in quo Corporis sui Figuram Discipulis [...]uis commendauit. Christe tooke Iudas vnto his Table, whereat he gaue vnto his Disciples the Figure of his Bodie. And writinge against the Heretique Adimantus, he saith, Augustinus cō tra Adimantū. Cap. 12. Non dubitauit Dominus Dicere, Hoc est Corpus meum, cùm daret Signum Corporis sui. Our Lorde doubted not to say, This is my Bodie, when he gaue a Token of his Bodie. So Chrysostome, Si mortuus Christus non est, cuius Symbolum, ac Signū, hoc Sacramentum est? Chrysost. in Matthae. hom. [...]3 of Hieronym. aduersus Iouinianum. li. 2. If Christe died not, whose Signe, and whose Token, is this Sacrament? So S. Hierome, In Typo Sanguinis sui, non obtulit Aquam, sed Vinum. In token [Page] of his Bloude, he offered not Water, but Wine.

I leaue other like Authorities welneare infinite. These fewe maie suffice for a taste. This was the Olde Fathers manner of writinge: neither was there any man then, that euer controlled them therefore, or called them Figurers.

M. Hardinge. The .2. Diuision.

For the Better vnderstandinge of suche places, where these termes are vsed in the mater of the Sacrament,De Con. Dist. 2. can. Hoc est quod Dicimu [...]. the Doctrine of S. Augustine In Sententijs Prosperi, maye serue very wel, which is thus. Hoc est quod dicimus, quod omnibus modis approbare contendimus, Sacrificium Ecclesiae doubus confici, duobus constare, visibili Elementorum Specie, & inuisibili Domini nostri Iesu Christi Carne & Sanguine: Sacramento, (id est, externo Sacro Signo) & re Sacramenti, id est, Corpore Christi, &c. This is that we saye, (saithe he) whiche by al meanes we goe aboute to proue, that the Sacrifice of the Churche is made of two thinges, and consisteth of two thinges, of the visible shape of the elementes (whiche are Breade and VVine) and the inuisible Fleashe and bloude of our Lorde Iesus Christe: Of the Sacrament, (that is the outwarde Signe) and the thinge of the Sacrament, to witte, of the Bodie of Christe, &c. By this we vnderstande, that this woorde (Sacrament) is of the Fathers two waies taken. First, for the whole Substance of the Sacramente, as it consisteth of the outwarde Formes, and also withal of the very Bodie of Christe verily presente, as S. Augustine saithe, the Sacrifice of the Churche to consist (186)The .186. Vntrueth. For S. Augustine neuer saide so. of these two. Secondly, it is taken so, as it is distincte from that hidden, and diuine thinge of the Sacramente, that is to saye, for the outwarde Formes onely, whiche are the Holy Signe of Christes very Bodie presen [...]e vnder them conteined. VVhereof we must gather, that when so euer the Fathers doo cal this most excellent Sacrament, a Figure, or a Signe, (187)The .187. Vntruethe. For none of the learned Fathers euer called the outvvard Forme a Sacramente. Christes Bodie it selfe is a Figure. they woulde be vnderstanded to meane none otherwise, then of those outwarde Formes, and not of Christes Bodie it selfe, whiche is there presente not Typically, or Figuratiuely, but Really, and Substantially. Onlesse perhaps respecte he had, not to the Bodie it selfe present, but to the maner of presence, as sometimes it happeneth.

So is S. Basile to be vnderstanded, in Liturgia, callinge the Sacrament, Antitypon, that is, a Samplar, or a Figure, and that after Consecration, as the Copies that be nowe abroade, be founde to haue. So is Eustathius to be taken, that greate learned Father of the Greeke Churche, who so constantly defended the Catholique Faithe againste the Arians, cited of Epiphanius, in 7. Synodo.Li. 4. ca. 14. in caput Matth. 26. Albeit concerninge S. Basile, Damascene, and Euthymius, likewise Epiphanius in the seconde Nicene Councel, Acti. 6. and Marcus Ephesius, who was presente at the Councel of Florence, woulde haue that place so to be taken before Consecration. (188)The .188. Vntrueth. For S. Ambrose saith, Post Consecrationem Corpus Christi Significatur. As S. Ambrose also, callinge it a Figure of our Lordes Bodie and Bloude, li. 4. De Sacramentis cap. 5.

The B. of Sarisburie.

M. Hardinge, as he is content to yeelde to these names, Figure, Signe, Token, &c. so the addeth therto an Exposition of his owne, suche, as, I beleue, he canne hardly finde the like in any Ancient Father. Therefore it must be suche a Figure, not as the Olde Doctours, and learned Fathers haue at any time vsed, but suche, as M. Hardinge canne best imagine:Tertull. contra Marcionem. li. 4. and therefore nowe, not the Olde Doctours, but M. Hardinges Newe Figure. In deede Tertullian saith, Haeretici nudas voces coniecturis, quò volunt rapiunt. Heretiques by their Coniectural Gheasses, drawe bare woordes whither they liste. With such conditions, y• wicked Heretique Nestorius was contented to graunte Christe to be God: but by his lewde Exposition he made him no God. For thus he saide:Cyrilius. li. 5. Ca. 14. Non inuideo Christo Diuinita [...]ē suā: Hoc & ego fieri possū, si volo. It greeueth me not, to confesse Christe to be God: I mee selfe can be God too, if I list. The Pelagian Heretiques,Augustin. ad Innocentium. li. 95. notwithstandinge they were the enimies of Goddes Grace, yet beinge forced by disputation, and conference, were contente to yeelde, and to confesse the Grace of God. But by their phantastical Exposition, in the ende [Page] they made it no Grace at al.Varietie of Figures. In like manner M. Hardinge, notwithstandinge he be driuen by force, to confesse the name of Figure, yet, as he gloaseth it, with his colours, in deede he maketh it no Figure. Sometimes, he saith, it is a Figure of Christes Bodie secretely beinge there: Sometimes, it is a Figure of the life to come: Sometimes, Common Breade is a Figure: Sometimes, the Accidente, and owtwarde Fourme of Breade is a Figure: Sometimes, Christes Bodie Inuisible, is a Figure of Christes Bodie Uisible: Al hitherto M. Hardinge. Sometimes also, it is a Figure of the Churche: So saith Hosius,In Confession [...] Petricouiensi. ca. 39. Sacramenta nostra sunt quodammodò per Figuram, ipsum Corpus Christi, cuius Sacramēta sunt, id est, Ecclesia. Our Sacramentes are in a manner, by a Figure, the very Bodie of Christe, whereof they be Sacramentes: That is to saie, Our Sacramentes be the Churche. Thus many waies these menne haue sought, to make vp a newe kinde of Figure, suche as neither Grammaxian, nor Rhetorician, nor Diuine euer vnderstoode before. Significat, It signifieth, is as muche to saie, saith M. Hardinge, as, Continet, It conteineth: It is a Figure, that is to saie, It is the thinge it self: It is a Figure, that is in conclusion, It is no Figure. Yet al these Figures in the ende be not sufficient to expounde one Figure. Trueth is euer certaine, and simple: contrary wise falsheade is doubteful, and double.

How muche better were it, for these men to speake so, as the Olde learned Fathers were contente to speake? S. Augustine saithe, Augustin. [...]doctrina Christiana li. 2. ca. 1. De [...]ignis di [...]erens hoc dico, ne quis in eis attendat, quòd sunt, sed potiùs quòd Signa sunt, hoc est▪ quòd Significant. Reasoninge of Signes, I say thus: let noman consider in them, that thei be, but rather that thei be Signes, that is to saie, that they doo Signifie. Againe he saithe, Cauendum est, ne Figuratam orationem ad Literam accipias. Augustin. de Doctri. Christiana. lib. 3. Ca. 5. Ad hoc pertinet, quod Apostolus air, Litera occidit: VVe must beware, that we take not a Figuratiue speache accordinge to the Letter. For thereto it perteineth, that the Apostle saithe▪ The Letter killeth.Hieronym. in Apologia cōtr [...] Rufinum. S. Hierome saithe, Quando dico Tropicam locutionem, doceo, verum non esse, quod dicitur, sed Allegoriae nubilo Figuratum. When I name a Figuratiue speache, I meane, that the thinge, that is spoken, is not true, but fashioned vnder the Cloude of an Allegorie. Likewise Chrysostome, Non alienum oportet esse Typum à Veritate:Chrysost. in Dictum Apostoli, Patres nostri omnes &c. vlt. tomo.alioqui non esset Typus: Neque omninò adaequari Veritati: alioqui & Veritas ipsa fo [...]et. The Figure may not be farre of from the Truethe: otherwise it were no Figure: Neither maye it be eauen, and one with the Truethe: otherwise it woulde be the Trueth it selfe, and so no Figure.

These thinges considered, it may soone appeare, how faithfully, and how wel to his purpose M. Hardinge allegeth this place of S. Augustine,De Conse. Dist. 2. Hoc est. Hoc est. quod dicimus &c. This is it, that we saye, whiche we goe about by al meanes to prooue, that the Sacrifice of the Churche is made of twoo thinges, and standeth of twoo thinges: of the Visible Kinde (or Nature) of the Elementes, and of the Inuisible Fleashe, and Bloude of our Lorde Iesus Christe: Of the Sacrament, the outwarde Holy Signe, and the thinge of the Sacrament, whiche is the Bodie of Christe. Hereof M. Hardinge geathereth, that the Bodie of Christe lieth hidden vnder the Accidentes. S. Augustines woordes be true: But M. Harding with his gheasses is muche deceiued. For of this woorde, Specie, he concludeth, that the Substance of Breade is gonne, and nothinge remaininge, but onely Accidentes: and of this woorde, Inuisibili, he geathereth, that Christes Bodie is there Really incloased. And so he maketh a Commentarie farre biside his texte.

But what woulde he haue saide, if he had seene these woordes of S. Hierome: Venit Philippus: Ostēdit ei lesum, qui Clausus Latebat in Litera. Philip came:Hieronym. [...]Paulinum.and shewed him Iesus, that lay hidden in the Letter. Or these woordes in the Seconde Councel of Nice,Concil. Nicen. 2. Actio. 3. Christus ipse habitat in ossibus mortuorum. Christe him selfe dwelleth in Deade mens Boanes. Or these of Angelomus,Angelomus in 1. Regum. Ca. 22. Deus pater Filium suum vnigenitum in Litera Legis, Iudaeis nescientibus, absconditum habuit: God the [...]ather had his onely begotten Sonne Iesus Christe, hidden in the Letter of the Lawe, the Iewes not knowinge it.

[Page] Woulde he of these woordes conclude, that Christe is Really Hidden, either in deade mens Boanes, or in the Prophete Esaie, or in the Letter of the Lawe? Certainely S. Augustine speaketh not one Woorde, neither here, nor els where, neither of Accidentes without Subiecte, nor of any Real Presence. And al be it his woordes here be not very darke, yet in other places bothe often, and plainely, he expoundeth him selfe.August. in Iohan. Tractatu. 46. For thus he saithe, Mysteria omnia Interioribus Oculis videnda sunt, id est, Spiritualiter. Al Mysteries muste be considered with the Inner Eyes, that is to say, Spiritually. And againe, In Sacramentis aliud videtur, aliud intelligitur. In Sacramentes wee see one thinge, August. Citatur a Beda. 1. Cor. 10. Chrysostom. in 1. Corin. hom. 7. Origen. in Epist. ad Roman. li. 4. ca. 4. and wee vnderstande an other thinge. So Chrysostome speakinge of the Water of Baptisme, Ego non aspectu iudico ea, quae videntur. The thinges, that be seene in Baptisme, I consider not with my Bodily eie. So likewise Origen, Bene Circumcisionem Signum appellauit, quia & in ipsa aliud videbatur, aliud intelligebatur. He called Circumcision rightly a Signe, for that in it one thinge was seene, and an other thinge was vnderstanded. Thus in Sacramentes we sée one thinge with our eye, and an other thinge with our minde. With our Bodily eie we sée the Bread: with our Faithe wee see the Bodie of Christe. Thus the Sacramente consisteth of twoo partes: Of the whiche the one is before our eies, the other in Heauen: and so the one Uisible,August. contra aduersariū leg. & Prophet. li. 2. Ca. 5. and the other Inuisible. So saithe S. Augustine, Non oportet esse contentum superficie Literae, sed ad intelligentiam peruenire. We may not stande content with the outwarde sighte of the letter, but muste goe further vnto the meaninge.

S. Augustine meaneth not by these woordes, that the vnderstandinge of the Scriptures lieth Really hidden vnder the Letter. He him selfe better expoundeth his owne meaninge in this wise,Augustin. De Baptismo. Contra Donatist. li. 1. ca. 15. In veteri Testamento occultabatur nouum, quia occult [...] Significabatur. The Newe Testament was hidden in the Olde: bicause it was secretely (or Inuisibly) Signified in the Olde.

Nowe let vs examine the grounde of M. Hardinges gheasses. S. Augustine nameth Visibilem Speciem, the visible kinde of the Elementes: Ergo, saith M. Harding, he meaneth onely the Accidentes, or outwarde Formes of Breade, and VVine, and not the Substance. The weakenesse of this Conclusion procéedeth of the misvnderstandinge of the Termes. For S. Augustine in this place, vseth not this woorde (Species) for the outwarde Shewe,Ambrosius de ijs qui init [...]an [...]r. Ca. 9. but for the very Substance of the thinge it selfe. So S. Ambrose saithe twise togeather in one place, Sermo Dei Species mutat elementorum: The Woorde of God changeth the Kindes of the Elementes: And againe, Ante benedictionem alia Species nominatur: Before the Consecration it is called an other Kinde. In these and other like places, M. Hardinge cannot wel say, that, Species, signifieth an Accident, or outwarde Shewe.

Neither doothe this woorde, Uisible, importe any suche External Forme, as is here imagined: But onely excludeth the Bodie of Christe, whiche is in Heauen, Inuisible to our Bodily eies, and Uisible onely to the eies of our Faithe. And so the Water in Baptisme is called, Forma Visibilis, a Visible Kinde, or Element, accordinge to the general Definition of al Sacramentes. So S. Augustine saith, Aliud Iudaei habebant, aliud nos: Augustin. in Iohan. tracta. 26. sed specie Visibili, quod tamen idem Significaret: The Iewes had one thing (for their Sacramēt) & we an other: in deede of an other Visible Forme, or Kinde, which notwithstādinge Signified the same thinge, that our Sacramēt doothe Signifie. Likewise he saithe,Augustin. Citatur a Beda. 1. Quod videtur, Speciem habet Corporalem: quod intelligitur, fructum habet Spiritualem. The thinge, that we see, hath a Corporal Shewe: but the thinge, that we vnderstande, hath fruite Spiritual. Corin. 10. And in this sense Chrysostome saithe of the Sacrament of Baptisme, Christus in Sensibilibus Intelligibilia nobis tradidit. Christe in Sensible thinges, hath geuen vs thinges Spiritual. Chrysost. in Matthae homi. 83.

By these we see bothe M. Hardinges grosse erroure, and also, for what cause the Olde godly Fathers cal Christes Bodie Inuisible: That is, for that, beinge in [Page] Heauen, we sée it with our Faith, with our minde, and with the eies of our vnderstandinge. Neither maie M. Hardinge of this woorde, Inuisible, reason thus, as he seemeth to doo: Christes Bodie is Inuisible:

Ergo, it lieth hidden vnder Accidentes.Ambrosius de Spiritu Sanct [...]. lib. 3. For S. Ambrose in like phrase of woordes, speaketh thus of Baptisme: Sacri Fontis vnda nos abluit: Sanguis Domini nos redemit. Alterum igitur Inuisibile, alterum Visibile testimonium Sacramento consequimur Spirituali. The Water of the Holy Fonte hath washed vs: Christes Bloude hath redeemed vs. Therefore by a Spiritual Sacrament we obteine two Testimonies: the one Inuisible, the other Visible. Here S. Ambrose saith, Christes Bloude in Baptisme is Inuisible. Yet maie we not conclude thereof, that Christes Bloude is hidden vnder the Accidentes, or Shewes of Water. So Origen saith, Baptismus Iohannis videbatur: Origen. in Lucam. homi. 24. Christi Baptismus est Inuisibilis. Iohns Baptisme was seene: But Christes Baptisme is Inuisible.

And, notwithstandinge al these thinges be plaine to any man, that hath eies to see, yet that the weakenes, and folie of these shiftes maie throughly appeare, let M. Hardinge shewe vs wherein, & in what respecte, his naked Shewe of Formes, and Accidentes canne be the Sacrament of Christes Bodie. For thus he saith, and doubleth, and repeteth the same, and maketh it the staie, and grounde of this whole Treatie.

The Signe, or Signification of this Sacrament, Cyprian. de Coena Domini. as S. Cyprian saith, standeth in Refreashinge, and Feedinge. So saith Rabanus Maurus, Quia Panis Corporis Cor confirmat, Rabanus Maurus. li. 1. cap. 31. ideò ille congruenter Corpus Christi nuncupatur: Et, quia vinum Sanguinem operatur in Carne, ideò illud ad Sanguinem Christi refertur. Bicause Breade confirmeth the harte of the Bodie, therfore it is conueniently called the Bodie of Christe: And bicause wine woorketh Bloude in the Fleashe, therefore it hath relation to the Bloude of Christe. Likewise bicause Water washeth awaie the soile, and filth of the Bodie, therefore, as Gregorie Nyssene saith, Gregorius Nyssenus De Sancto Baptismate. Christe appointed it to the Sacrament of Baptisme, to Signifie the Inwarde Wasshinge of our Soules.

Nowe, although M. Hardinge canne saie many thinges, yet this thinge, I thinke,Mar. Antonius Constantius ad obiect. 66. he wil not say, that our Bodies be feadde with his Shewes, and Accidents. Or, if he so saie, as in deede they are driuen so to saie, then wil the very Natural Philosopher reprooue his folie. For the Philosopher saith, as in deede true it is, Ex ijsdem nutrimur, & sumus. We consist of the same thinges, wherewith we are nourished. Therefore if M. Hardinge wil saie, The Substance of our Bodie is feadde with Accidentes: then must he likewise saie, The Substance of our Bodie dooth stande of Accidentes.

Hereof we maie very wel reason thus: The Accidentes, or Shewes of Breade, and Wine feede not our Bodies, as Christes Bodie feedeth our soules:

Ergo, The Accidentes, and Shewes of Breade, and Wine, are not the Sacramentes of Christes Bodie.Cyprian de Coena Domini. Contrary wise S. Cyprian, Ireneus, Rabanus, and other Ancient Fathers saie, The Substance of the Breade feedeth our Bodie, &c. Ergo, Irenaeus. li. 4. ca. 34. The Substance of the Breade is the Sacrament of Christes Bodie.

And againe, M. Hardinge standinge vpon this simple grounde,Rabanus. lib. [...]. Cap. 31. cannot possibly auoide many greate inconueniences. For if the Shewes, and Accidentes be the Sacrament, then, for as muche as in one Breade there be many Accidentes, as the Whitenes▪ the Roundenes, the Breadth, the Taste, &c. and euery such Accident is a Sacrament, he canne by no Glose, or conueiance shifte him self, but in steede of one Sacrament, he must needes graunte a number of Sacramentes: & auoidinge one Figure, he must be driuen to confesse a greate many Figures.

Touchinge S. Basile, M. Hardinge seemeth to confesse, that his bookes are disordred, and that nowe sette after Consecration, that sometimes was before: [Page] and yet he sheweth vs not, who hath wrought this treacherie. I trowe, they haue corrupted, and falsified their owne bookes.

But Basile calleth the Sacrament [...], that is, a Samplar, a Signe, or a Token of Christes Bodie, before the Consecration: and so Damascenus, Euthymius, and one Epiphanius, and Marcus Ephesius, late writers haue expounded it. Here, marke wel, good Reader, the Nicenesse, and curiositie of this people without cause. Sooner then they wil confesse, as the Ancient Catholique Fathers doo, that the Sacrament is a Figure of Christes Bodie, they are contente to saie: It is a Sacrament, before it be a Sacrament: and so a Figure, before it be a Figure. For howe canne the Sacrament be a Sacrament, or what canne the bare Breade Signifie before Consecration? Or who appointed, or commaunded it so to Signifie?

But to leaue these M. Hardinges Newe Fantastical Doctours with their Mystical Expositions, Ambrosius de ijs, qui initiantur. Ca. 9. S. Ambrose in his time thought it no Heresie to write thus: Ante Consecrationem alia Species nominatur: Post Consecrationem Corpus Christi Significatur. Before Consecration it is called an other Kinde: After Consecration the Bodie of Christe is Signified. And againe, In Edendo, & Potando, Corpus & Sanguinem Christi, quae pro nobis oblata sunt, Ambrosius. 1. Corinth. 11. Significamus. He saith not, Before Consecration, but euen in receiuinge the Holy Communion, whiche he calleth, Eatinge, and Drinkinge, we Signifie the Bodie, and Bloude of Christe, that were offered for vs.

Thus the Olde Fathers called the Sacrament a Signe, or Figure of Christes Bodie, after it was Consecrate. But before Consecration neither did they euer calle it so, notwithstandinge these Newe Doctours iudgementes to the contrarie, nor was there any cause, why they shoulde so calle it. Yet were they not therefore counted Sacramentaries, nor mainteiners of false Doctrine.

M. Hardinge. The .3. Diuision.

And if it appeare strange to any man, that S. Basile shoulde calle those Holye Mysteries Antitypa, after Consecration, let him vnderstande that this learned Father thought good by that woorde, to note the greate secrete of that mysterie, and to shewe a distincte condition of present thinges, from thinges to come. And this consideration the Churche seemeth to haue had, whiche in publique praier after holy mysteries receiued,Christes Bodie is a Figure of the life to come: Prooued onely by the Portu [...]se. maketh this humble petition, Vt quae nunc in Specie gerimus, Sabba [...]o. 4▪ temporu [...] Mensu Septemb. certa rerum Veritate capiamus: That in the life to come we maie take that in certaine trueth of thinges whiche nowe we beare in shape, or shewe. Neither doo these woordes importe any preiudice against the trueth of the Presence of Christes Bodie in the Sacrament: but they signifie, and vtter the most principal trueth of the same, when as al outwarde Forme, Shape, Shewe, Figure, Sampler, and coouer taken awaie, wee shal haue the fruition of God him selfe in sight face to face, not as it were through a glasse, but so as he is in trueth of his Maiestie. So this woorde Antitypon, thus taken in S. Basile, furthereth nothinge at al the Sacramentaries false Doctrine against the trueth of the presence of Christes Bodie in the Sacrament.

The B. of Sarisburie.

M. Hardinge for feare of takinge, altreth, and shifteth him self into sundrie formes: in like sorte, as the Olde Poetes imagin, that one Proteus, a suttle felowe, in like case was woonte to doo. Emonge other his strange diuises he saith, Christes Bodie is a Figure of the life, that is to come: and that he prooueth onely by his portuise, without any other further Authoritie. But if a man woulde trauerse this Newe Exposition, howe standeth M. Hardinge so wel assuered of the same? What Scripture, what Doctoure, what Councel, what Warrant hath he, so to saie? Uerily, that Christes Natural Bodie beinge nowe Immortal, and Glorious, shoulde be a Signe, or a Token of thinges to come, it were very strange, [Page] and woonderful: but that bare Formes, and Accidentes shoulde so Signifie, yet were that a woonder muche more woonderful.

The praier, that is vttred in the Churche, is good, and godly, and the meaning thereof very comfortable: That is, that al Ueles, and Shadowes beinge taken away, we maye at laste come to the Throne of Glorie, and see God face to face. For in this life we are ful of imperfections: and as S. Paule saithe, 1. Corin. 13. VVe knowe (ex parte) Vnperfitely: wee Prophecie vnperfitely. [...]ut, when that thinge, that is perfite, shal come, then shal imperfection be abolished. Now we see as through a seeinge glasse in a riddle: but then we shal see face to face. Therefore S. Augustine saithe, Augustin. Epis. 120. Vita est Christus, qui habitat in Cordibus nostris: interim per Fidem: p [...]st etiam per Speciem. Christe is our lyfe, that dwelleth in our hartes: in the meane while by Faith, and afterwarde by sight. So S. Ambrose, Vmbra in lege: Imago in Euangelio: Veritas in coelestibus. Ambrosius in Psalm. 38. The Shadowe was in the Lawe: the Image is in the Gospel: the Truethe shalbe in the Heauens. So S. Basile, Nunc iustus bibit aquam viuentem: & posthac abundantiùs bibet, quando adscribetur in Ciuitatem Dei: Basilius in Psalm. 45. sed nunc in Speculo, & in aenigmate, per modicam comprehensionem rerum Coelestium: tunc autem flumen vniuersum recipiet. Euen nowe the iuste man drinketh the VVater of life: and hereafter he shal drinke the same more abundantly, when he shalbe receiued into the Cittie of God. Nowe he drinketh, as in a seeingeglasse, or a riddle, by a smal vnderstanding of Heauenly thinges: But then he shal receiue the whole streame. This is it, that the Churche praieth for, that al imperfection sette aparte, our Corruptible Bodies may be made like vnto the glorious Bodie of Christe.

Hereof M. Hardinge séemeth to reason in this wise: VVe shal see God face to face: Ergo, Christes Bodie is Really Present in the Sacrament. Or thus, VVe shal see God face to face. Ergo, The Sacrament Signifieth not Christes Bodie, but the life, that is to come. By suche argumentes M. Hardinge confoundeth al the Sacramentaries false Doctrine.

M. Hardinge. The .4. Diuision.

And bicause our aduersaries doo muche abuse the simplicitie of the vnlearned, bearing them in hande, that after the iudgement, and Doctrine of thauncient Fathers, the Sacrament is (189)The .189. Vntrueth, ioined vvith a selaūde [...]. The Former parte vvas neue [...] our Doctrine: The Seconde as yet vvas neuer prooued. but a Figure, a Signe, a Token, or a Badge, and conteineth not the very Bodie it selfe of Christe, for proufe of the same alleginge certaine their saieinges vttered with the same termes: I thinke good by recital of some the chiefe suche places, to shewe, that they be vntruely reported, and that touchinge the Veritie of the Presence in the Sacramente, they taught in their daies the same Faith, that is taught nowe in the Catholique Churche.

Holie Ephrem in a booke, he wrote to those, that wil searche the Nature of the Sonne of God by mannes reason, saithe thus:Ca. 4. Inspice diligenter, quomodo sumens in manibus Panem, benedicit, ac frangit, in Figura immaculati Corporis [...]ui, Calicem (que), in Figura pretiosi Sanguinis sui Benedicit, & tribuit Discipulis suis: Beholde (saithe he) diligently, howe takinge Breade in his handes, he blesseth it, and Breaketh it,Taketh Breade Blisseth [...]t, Breaketh It. in the Figure of his vnspotted Bodie, and blesseth the Cuppe, in the Figure of his pretiouse Bloud, and geueth it to his Disciples. (190)The .190. Vntrueth, ioined vvith vnaduised Corruption of the Authour. By these woordes he sheweth the partition, diuision, or breakinge of the Sacrament, to be done no otherwise, but in the outwarde Formes, whiche be the Figure of Christes Bodie Present, and vnder them conteined. VVhiche Bodie nowe beinge gloriouse, is no more broken, nor parted, but is indiuisible, and subiecte no more to any Passion: and after the Sacrament is broken, it remaineth whole, and perfite vnder eche portion.

The B. of Sarisburie.

If we abuse the simplicitie of the people, vtteringe plainely, & simply the very [Page] woordes of the Ancient Fathers, then did the Fathers them selues likewise abuse the simple people: for that they of al others, first vttered, and published the same woordes: and specially for that, they neuer qualified the same, with any of these M. Hardinges Newe Constructions.

But if we abuse the people, speakinge in suche wise, as the Olde Catholique Fathers spake so longe before vs, what then maie we thinke of M. Hardinge, that commeth onely with his owne woordes, that wreasteth, and falsifieth the woordes of the Holy Fathers, and by his strange Expositions maketh them not the Fathers woords? Gelasius saith,Gelasius contra Eutychetem. Irenaeus li. 5. In the Sacrament there remaineth the Substance of Breade, and Wine: That is to saie, saith M. Hardinge, There remaine the Accidentes of Breade and Wine. Ireneus, and Iustinus Martyr saie,Iustinus Martyr Apologia. 2. The Breade of the Sacrament, increaseth the Substance of our Fleashe: Then meaninge is, saith M. Hardinge, that the Accidentes of the Breade increase the Substance of our Fleashe. S. Ambrose saith,Ambrosius de ijs qui initiantur. Cap. 9. Post consecrationem Corpus Christi Significatur. After Consecration the Bodie of Christe is Signified: M. Hardinge saith, No, not so: But after Consecration the life to come is Signified. Nowe iudge thou indifferently, good Reader, whether of vs abuseth the simplicitie of the people.

Nowe let vs see howe he handleth this good Olde Father Ephrem. In deede here he maketh the darkenes light, and the light, darkenes. For Ephrems woordes be so plaine, as nothinge canne be plainer.

Christ tooke Breade, and blissed it, and brake it, in Figure, or, as Christe him self vttreth it, in Remembrance of his Blissed, and Unspotted Bodie. But M. Hardinges Exposition vpon the same is so peruerse, and so wilful, as if it were frée for him, to glose, and fansie what him listeth. Ephrem saith. Christ tooke and brake Breade: M. Hardinge saith, Christe brake Formes, and Accidentes, and brake no Breade. Ephrem saith, The Breade is a Figure of Christes Bodie: M. Hardinge saith, The Breade is no Figure of Christes Bodie. To be shorte, Ephrem saith, Christe breake Breade in Figure, or Remembrance of his Bodie:

Ergo, saith M. Hardinge, Christes Bodie is there present, vnder the Forme of Breade. Suche regarde hath he to the simplicitie of the people. Certainely Ephrem saith not, neither that the Formes, or Shewes be broken: nor that the same Formes be Figures of Christes Bodie: nor that Christes Bodie is presently in them conteined. And therefore M. Hardinge in his guileful construction of the same hath included greate Untrueth.

M. Hardinge. The .5. Diuision.

Againe by the same woordes he signifieth,The breakinge of Accidentes is a Figure. that outwarde breakinge to be a certaine holy Figure, and representation of the Crucifieinge of Christe, and of his Bloude sheddinge. whiche thinge is with a more clearnes of woordes set foorth by S. Augustine, In sententijs prosperi. De Con. Dist 2. Can. Dum frangitur. Dum frangitur Hostia, dum Sanguis de Calice in ora Fidelium funditur, quid aliud quàm Dominici Corporis in Cruce immolatio, eiusque Sanguinis de Latere effusio designatur? VVhiles the Hoste is broken, whiles the Bloude is powred into the mouthes of the faithful, what other thinge is thereby shewed, and set foorth, then the Sacrificinge of Christes Bodie on the Crosse, and the sheddinge of his Bloude out of his side? And by so dooinge the commandement of Christe is fulfilled, Doo this in my Remembrance.

The B. of Sarisburie.

Here hath M. Hardinge founde out a newe kinde of Figures, farre differinge from al the rest. The Breakinge of the Accidentes, saith he, is a token of the Breakinge of Christes Bodie: and this he thinketh him self wel hable to prooue by certaine woordes of S. Augustine. Wherein notwithstandinge he finde but [Page] smal helpe in the texte, (for S. Augustine maketh no manner mention, neither of any Real, or Fleashly Presence, nor of Breakinge of Formes, or Accidentes) yet is he somewhat reliued by the Glose.De Conse. dist. [...]. Cum frangitur. in Glosa. For the woordes thereof are these, Secundum hoc dices, Ipsa Accidentia frangi, & dare sonitum: Accordinge to this thou shalt say, that the very Accidentes, and Shewes are Broken, and geue a Cracke. Thus wee see, there is no inconuenience so greate, but these men can wel defende it.

But S. Augustine saithe, Sanguis in ora Fidelium funditur: Ergo, saithe M. Hardinge, Christes Bloude is there Presente. I marueile muche, where M. Hardinge learned this strange Logique. For S. Hierome saithe in like sorte, Hieronym. in Psalm. 147. Quando audimus Sermonem Domini, Caro Christi, & Sanguis eius in auribus nostris funditur: When wee heare the Woorde of God, the Fleashe of Christ, and his Bloude is powred into our eares. Wil M. Hardinge conclude hereof by his newe Logique, yt, when we heare Goddes woorde, Christes Fleash, and Bloude are Really Present? Here once againe, I must doo thée, good Reader, to vnderstande, that a Sacramēt, according to the Doctrine of S. Augustine, beareth the name of that thinge, whereof it is a Sacrament. And for example he saithe, Augustin. Epist▪ 23. Sacramentum Sanguinis Christi secundum quendā modum Sanguis Christi est. The Sacrament of Christes Bloude, after a certaine manner (of speache) is the Bloude of Christe. Againe he saithe in the same Epistle, Consepulti sumus Christo per Baptismum: Roman. 6. Non ait, Sepulturam significamus: Colossen. 3. sed prorsus ait, Consepul [...]i sumus. Sacramentum ergo tantae rei, non nisi eiusdem rei vocabulo nuncupauit. We are buried togeather with Christ by Baptisme: He saithe not, We doo Signifie our Burial: but he saith plainely, Wee are Buried togeather. Therefor S. Paule would not cal the Sacramēt of so greate a thinge, but onely by the name of the thinge it selfe. Likewise he saithe, Augustin. in Leuiticum, quaest. 57. Solet [...]es, quae Significat, eius rei nomine, quam Significat, nuncupari. Non dixit, Petra Significat Christum, sed, tanquam hoc esset, quod vtique per Substantiam non erat, sed per Significationem. The thinge, that Signifieth, is commonly called by the name of that thinge, that it Signifieth. S. Paule saithe not, The Rocke Signified Christe, but, The Rocke was Christe, as if the Rocke had beene Christe in deede. Yet was it not so in Substance, and in deede, but by way of Signification. Thus therefore saith S. Augustine: Whiles the Sacrament is broken, and the Sacrament of Christes Bloude, (whiche is called Bloude) is powred into the mouthes of the Faithful, what thinge els is thereby shewed, but the offering vp of Christes Bodie vpon the Crosse, and the sheaddinge of his Bloude from his side? Therefore S. Augustine saithe, Augustin. in Psalm. 20. Ita facit nos moueri, tāquam videamus Praesentem Dominum in Cruce: So it causeth vs to be mooued, euen as though we should see our Lorde Present on the Crosse. This is S. Augustines vndoubted meaninge. These thinges considered, the weight of M. Hardinges argument wil soone appeare. For thus he reasoneth: The rentinge of Christes Bodie, and the sheaddinge of his Bloude is expressed in the Mysteries: Ergo, Christes Bodie is there Really present vnder Shewes, and Accidentes.

M. Hardinge. The. 6. Diuision.

That it maye further appeare, that these woordes Figure, Signe, Image, Token, and suche other like sometimes vsed in aunciente writers, doo not exclude the truthe of thinges exhibited in the Sacrament, but rather shewe the secrete maner of thexhibitinge: amongest al other, the place of Tertullian in his fourthe booke contra Marcionem, is not to bee omitted, specially beinge one of the chiefe, and of moste appearance, that the Sacramentaries bringe for proufe of their Doctrine.

Tertullians woordes be these: Acceptum Panem, & distributum Discipulis suis, Corpus suum illum fecit, Hoe est Corpus meum dicendo, id est, Figura Corporis mei. The Breade, that he tooke, and gaue to his Disciples, he made it his Bodie, in saieinge, This is my Bodie, that is, the Figure of my Bodie.

The double takinge of the woorde (Sacramente) afore mentioned, remembred, and consideration had, howe the Sacramentes of the Newe Testament comprehend two thinges, (191)(The .191. Vntruthe. Foure vntruethes togeather pak [...] vp in one.) the outwarde [Page] (1) Visible formes that be (2) Figures, Signes, and Tokens, and also, and that chiefely, a Diuine thing [...] vnder them (3) accordinge to Christes promise (4) couertly conteined, specially this beinge weyed, that this moste Holye Sacrament consisteth of these two thinges, to witte, of the Visible Forme of the outwarde Elementes, and the Inuisible Fleashe and Bloude of Christe, that is to saye, of the Sacrament, and of the thinge of the Sacrament: Tertullian maye seeme to speake of these two partes of the Sacrament iointely in this one sentence.This is Vanitas Vanitatū. For firste he speaketh most plainely of the very Bodie of Christe in the Sacrament, and of the meruailouse tourninge of the Breade into the same. The Breade (saith he) that he tooke, and gaue to his Disciples, he made it his Bodie. VVhiche is the Diuine thinge of the Sacramente. Then foorthwith he saith, that our Lorde did it by saiynge, This is my Bodie, that is, the Figure of my Bodie. By whiche woordes he sheweth the other parte, the Sacrament onely, that is to saye,Holy outvvarde Accidentes. that Holye outwarde Signe of the Forme of Breade, vnder whiche Forme Christes Bodie, into the whiche the Breade by Goddes power is tourned, is conteined: whiche outwarde Forme is verily the Figure of Chris [...] Bodie present, whiche our Lorde vnder the same conteined deliuered to his Disciples, and nowe is likewise at that Holy Table to the faitheful people deliuered, where the order of the Catholike Churche is not broken.

The B. of Sarisburie.

If this place of Tertullian be the chiefe, and of greatest appearance for the Sacramentaries, as M. Hardinge saithe, I maruel it is so coursely answeared.

The woordes be bothe very fewe, and also very plaine. But with this copious Commentarie of M. Hardinges glosinge, it wil be very harde for the Reader, to finde out any parte of Tertullians meaninge. I wil firste open the occasion of the writinge, and then lay foorthe the Woordes. That donne, I doubte not, but the sense wil stande cleare, and easy of it selfe.

Marcion the Heretique, against whome Tertullian wrote, helde, and mainteined this erroure, That Christe receiued of the Blissed Uirgin, not the very Nature, and Substance, but onely the outwarde Formes, and Shewes of Mans Bodie. Out of whose springes M. Hardinge, and the reste of that side, as it may appeare, haue drawen their Doctrine of Accidentes standinge without Subiecte. This fonde Heresie Tertullian reprooueth by this reason:

A Figure of a Bodie, presupposeth a very Natural Bodie: For of a Shewe, or a Fantasie, there can be no Figure.

But Christe gaue vnto his Disciples a Figure of his Bodie:

Therefore, it muste néedes folowe, that Christe had a very Natural Bodie.

As euery parte of this Argument is true, so the proportion, and forme of the same importeth a necessary sequele in reason. The woordes stande thus, Acceptum Panem, Tertullian. contra Marcionem. li. 4. & distributum Discipulis, Corpus suum illum fecit, Dicendo, Hoc est Corpus meum, id est, Figura Corporis mei. Figura autem non esset, nisi Veritatis esset Corpus. Coeterum vacua res, quae est Phantasma, Figuram capere non potest. Christe takinge the [...]reade, and distributinge it to his Disciples, made it his Bodie, sa [...]einge, This is my Bodie: That is to saye, This is a Figure of my Bodie. But a Figure it coulde not be, onlesse there were a Bodie of a truethe, and in deede. For a voyde thinge, as is a fantasie, can receiue no Figure. These woordes are plaine of them selfe: and if truethe onely might suffice, woulde require no longe Exposition.

Nowe, good Reader, marke wel M. Hardinges considerations touchinge the same: and thou shalte see, the Darkenes of Aegypte brought in, to cleare the shininge Sunne. Firste he saithe, The Accidentes, and Shewes maye wel be the Sacrament. Yet againe he saithe, Christes Bodie it selfe may be the Sacrament. Thirdly he saithe, Tertullian ioineth these twoo senses iointely bothe togeather. And so by his conninge he hath founde out twoo Sacramentes, in one Sacrament. Al this is M. Hardinges Glose. For there is not one woorde thereof in the Texte, neither of Accidentes, [Page] nor of Christes Bodie as beinge a Sacrament of it selfe: nor of this combining [...] of twoo Sacramentes bothe in one. M. Hardinge saithe, Tertullian speaketh of a marueilous turninge: But Tertullian speaketh no suche woorde, neither of Miracle, nor of turninge. M. Hardinge saithe, Tertullian speaketh of Holy Outwarde Formes: But Tertullian not once nameth any kinde of Formes. By M. Hardinges reporte, Tertullian saithe, 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 ye 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,Augustin. in Psalm. 77. 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 Myster [...]e is al one.

And againe,Augustin Iohā tracta. 26. 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,August. ad Petrum Diaconum. ca. 19. 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[Page]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 Co [...]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:A Bastarde Authoritie in S. Augustines name. Corpus Christi & veritas, & Figura est. Veritas, dum Corpus Christi & Sanguis in virtute Spiritus Sancti ex Panis & vini substantia efficitur. De Conse [...] dist 2. canon. Vt [...] sub Figura. 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 Christes Bodie of the Substāce of Breade. 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 creat [...]d of the mater of Breade and VVine, neither that they be made of Breade and VVine,M. Hardinge shunneth his [...]vvne Doctour. 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 ri [...]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. Au [...]ustine, w [...]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 farre biside the Te [...]te.

If these woordes be false, why dothe M. Hardinge here allege them? Why are they not rectified, either by Gratian, or by the Glose, or at leaste by some note in the Margin? And why are they published for a Rule of our Faithe? If they be true, why shoulde we shunne them? Or why shoulde we beware, and take heede of them, specially beinge vttred without Figure, or Metaphore, or Heate of Speache?

[Page]

M. Hardinge. The .8. Diuision.

The woordes of Hilarius the Pope vtter the same doctrine:Intus. Foris. Corpus Christi quod sumitur de altari, Figura est, dum Panis & Vinum videtur extra: Dist. [...]. Canon. Corpus Christi. veritas autem, dum Corpus Christi interius creditur. The Bodie of Christe, whiche is receiued from the Aultar, is the Figure, whiles Breade and VVine are seene outwardly: and it is the trueth, whiles the Bodie and Bloude of Christe are beleeued inwardly.

The B. of Sarisburie.

These woordes of Hilarie are partely answeared before. His meaninge is this: The Breade, that wee see with our senses, is the Figure: but the very Substance of the Sacrament, that thereby is Signified, is the Bodie of Christe in Heauen. The Breade is receiued with our Bodily mouthe: The Bodie of Christe onely with our Faithe.

And thus these twoo woordes, Extra, and Interiùs, whiche Hilarie vseth, haue relation to our Mouthe, and to our Faithe:Extrà Interiùs. and so to the Sacrament, that is Present before vs, and to the Bodie of Christe, that is at the Right Hande of God. And in this sense S. Augustine saithe, Aqua exhibet Forinsecùs Sacramentum Gratiae: Augustin. Epis [...] ▪ 23. & Spiritus operatur Intrinsecus Beneficium Gratiae. The Water outwardely sheweth the Sacrament of Grace: and Inwardely the Sprite worketh the benefite of Grace. And to come neare to the woordes of Hilarie, S. Augustine againe saith,Augustin. Epis [...] ▪ 50. Habent Foris Sacramentum Corporis Christi: sed rem ipsam non tenent Intus, cuius est illud Sacramentum.

Outwardely they haue the Sacrament of Christes Body: but Inwardly they haue not the thing it selfe, whereof that thinge is a Sacrament. Further wee may saye, that Christes Bodie is in the Sacrament it selfe, vnderstandinge it to be there as in a Mysterie. But to this manner of Beinge there is required, neither Circumstance of place, nor any Corporal, or Real Presence. So Chrysostome saithe,Chrysost. in Psa [...] 44. Oleum Visibile in Signo est: Oleum Inuisibile in Sacramento est. Oleum Spirituale Intus est: Oleum Visibile Exteriùs est. The Visible Oile is in a Token: the oile Inuisible is in a Sacrament. Paulinus a [...] Cytherium. Augustin. in Quaesti. super Exod. li. 2. The Spiritual Oile is within: the Visible Oile is VVithout. So Paulinus writeth to Cytherius, In suarum literarū Corpore, Paulus Magister adfuit: Paule the Teacher was present in the Bodie of his Letters. So S. Augustine, Nouum Testamentum absconditum erat in Lege: The New Testament was hidden in the Law. So the Ancient Father Origen, In vestimento podêris erat Vniuersus Mundus: Origen. Per [...] Archon. li. 2. The whole VVorlde was in the Priestes [...]onge gowne. So Chrysostome, In Scripturis insertum est Regnum Dei: The Kingedome of God is inclosed in the Scriptures. So Paulinus writinge vnto S. Augustine, In hoc Pane Trinitatis soliditas continetur: Chrysost. in Opere imperfecto ca. 23. In this Cake the perfection of the Holy Trinitie is conteined. I vse purposely the moe examples in this behalfe, for that I see, many of simplicitie are deceiued, thinkinge,Inter Epist. 35. Augustini, Epist. 35. that one thinge cannot possibly be in an other, onlesse it be conteined in the same Presently, Really, and in deede. Yet it is written in that fonde Councel of Nice the Seconde, Qui Imaginem Imperatoris videt, in ea Imperatorem ipsum cōtemplature: He, that seeth the Emperours Image, Concil. Nicen. [...] in the same seeth the Emperour him selfe. Likewise saithe Prudentius, Legis in effigie Scriptus per aenigmata Christus: Action. 6. Christe written by Figures in the Shew of the Law.

Therefore M. Hardinges errour herein standeth in ouer grosse vnderstandinge of these woordes, Extra, and Interiùs. For by the Former he can conceiue nothing els but Accidentes: by the later, nothing but Christes Bodie vnder the same secretly hidden: whiche was neuer any parte of this Holy Fathers meaning.

M. Hardinge. The .9. Diuision.

Thus the Fathers cal not onely the Sacrament, but also the Bodie and Bloud of Christe it selfe in the Sacrament, sometimes the truthe, sometimes a Figure: the trueth, that is to wit, the very and [...]rue Bodie and Bloud of Christe: a Figure, in respecte of the manner of beinge of the same there present, [Page] whiche is Really, and Substantially, but Inuisibly vnder the visible forme of the outwarde Elementes. And so Tertullian meaneth by his, That is the Figure of my Bodie, as though Christe had shewed by the woorde (Hoc) that whiche was Visible,A miserable shift. By this exposition hovv can Christes Bodie it selfe be a Figure? whiche verily is the Figure of the Bodie, right so as that whiche is the Inuisible inwarde thinge, is the trueth of the Bodie. VVhich interpretation of Tertullian in deed is not accordinge to the right sense of Christes woordes, thoughe his meaninge swarue not from the truethe. For where as our Lorde saide, This is my Body, he meante not so, as though he had saide, the outwarde forme of the Sacramente, whiche here I deliuer to you, is a Figure of my Bodie vnder the same conteined,Tertullian vnderstand [...]th not Christes vvords. for as muche as by these woordes, Hoc est, he shewed not the Visible forme of Breade, but the Substance of his very Bodie, into whiche by his Diuine power he tourned the Breade. And therefore (192) none of al the Fathers euer so expounded those woordes of Christe, but contrarywise,The .192. Vntrueth, notorious. For M. Harding knovveth, that al the olde Fathers expoū ded it so. namely Theophylacte, and Damascene. He saide not saithe Theophylacte, This is a Figure, but This is my Bodie. The Breade, nor VVine,In Matth [...] ca. 26. li. 4. ca. 14. (meaninge their outwarde Formes) saith Damascene,Outvvarde Fourmes▪ and Accidentes are Christes Bodie it selfe. is not a Figure of the Bodie and Bloude of Christe: Not so, in no wise. But it is the Bodie it selfe of our Lorde Deificated, sithe our Lorde him selfe saithe, This is my Bodie, not the Figure of my Bodie, but my Bodie: and not the Figure of my Bloude, but my Bloude, &c.

The B. of Sarisburie.

Here is imagined an other strange kinde of Figures. For Christes Bodie it selfe is now become a Figure. But Hilarius saith, Figura est, quod extrà videtur: The Figure is that, is seene outwardly. And S. Augustine saith, Signum est, quod speciem ingerit òculis. De Consecrat. Dist. 2. Corpus. Augustin. de Doctrina Christiana. li. 2. ca. 1. M. Hardinge Contrary to him selfe. A Signe is a thinge, that offereth a sight vnto the eies. Wherefore, by M. Hardinges iudgement, Christes very Bodie appeareth outwardely, and is séene in the Sacrament with our Corporal eies. If so, how then is it there secretly, as he saide before, and vnder couerte? If not, how then can it be called a Figure? In confessinge the one, he must needes denie the other. If Christes Bodie be a Figure, it is not in Couerte: If it be in couerte, it is not a Figure.

He wil say, The Accidentes, and shewes are Figures of Christes Bodie there hiddē. And againe, The same Bodie so Inuisibly hidden, is a Figure of that Bodie that died Uisibly vpon the Crosse. Thus, where as others may not once name any Figure in these cases, it is lawful for M. Hardinge, to heape Figure vpon Figure: and that not suche Figures as haue beene vsed by any the Ancient Fathers, but suche as he him selfe for a shift can best diuise.

Tertullian, saith M. Harding, supposeth, that Christe, when he had ye Breade in his hande, and saide, Hoc, This, shewed onely the Uisible Accidentes, and Formes of Breade, as if Christe had saide, This Whitenesse, this Roundenesse, this Breadth, this Lightnesse &c. is my Bodye: By whiche skilful construction it must néedes folow, that Christe had a Bodie made of Accidentes.

How be it, (saith M. Hardinge) this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes. Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father. After so many faire woordes, he beginneth vtterly to mislike him, and concludeth in the ende, that he wrote, he knew not what: and tooke vpon him to expounde Christes woordes, and yet vnderstoode not, what Christe meante: and that, not in any deepe Allegorie, or other Spiritual, or secrete meaning, but euen in the very Literal Sense, and outwarde sounde of Christes woordes. And thus Tertullian is charged, not onely with Ignorance, but also with Presumption.

But if, as M. Hardinge saith, Tertullian vnderstoode not Christes meaning, what if some man woulde likewise say, M. Hardinge vnderstandeth not Tertullians meaninge? And what if the simple Reader vnderstande not M. Hardinges meaninge? It were to muche to say further, M. Hardinge vnderstandeth not his owne meaninge. Uerily Tertullian not once nameth any one of al these M. [Page] Hardinges strange Fantasies, neither Forme, nor Accident, nor Uisible, nor Inuisible, nor Outwarde Element, nor Secrete Presence, nor Really, nor Substantially, nor I know not what. He wrote, and meante plainely in these cases, as others the learned Fathers wrote, and meante.

And touchinge the woordes of Christe, This is my Bodie, he saithe not, These Shewes, or Accidentes of Breade, as M. Hardinge ful vnaduisedly expoundeth him, but, this Breade is my Bodie. Wherein he hath the consent bothe of the Scriptures, and also of the Ancient Doctours of the Churche. S. Paule saith (Not the outwarde Fourme,1 Corin. 10. Irenaeus li. 4. ca 34. or Accident, but) The Breade, that wee Breake, is the Participation of Christes Bodie. Irenaeus saithe, Panis, in quo Gratiae actae sunt, est Corpus Domini. The Breade, wherein thankes are geuen, is the Bodie of the Lorde. Origen saithe,Origen. in Mat. Tractatu. 12. Dominus Panem Discipulis dabat, dicens, Hoc est Corpus meum. Our Lorde gaue Breade vnto his Disciples, saieinge, This is my Bodie. So S. Cyprian, Vinum fuit, quod Sanguinem suum dixit. It was Wine, that he called his Bloud. Cyprian. li. 2. Epist. 3. So Chrysostome, Christus, cùm hoc Mysterium tradidit, Vinum tradidit. Christe, when he gaue this Mysterie, he gaue wine. Chrysostom in Matthae hom. 83 Cyrillus in Iohannem. li. 4. ca. 14. Likewise Cyrillus, Christus Fragmenta Panis dedit Discipulis. Christe gaue Fragmentes, or peeces of Breade to his Disciples. Thus Tertullian vnderstoode, and expounded the woordes of Christe. Wherfore it is greate folie, to charge him with this new imagination of Accidentes, and so vnaduisedly, and without cause to reprooue him, for speakinge that, he neuer spake. By these wée may the better iudge of M. Hardinges owne Exposition. For thus he saith, VVhen Christe saide, Hoc, This, he shewed not foorth the Visible Accident, or Forme of Breade, but his very Natural Bodie. It appeareth, that M. Hardinge, either litle considereth, or not muche regardeth his owne woordes. For al the reast of his side holde for most certain [...], that their Transubstantiation is not wrought, before the vttering of the last Syllable. Whiche thinge notwithstanding, M. Harding contrary to a [...] his felowes (I wil not say, contrary to him selfe) saith, that the Breade is turned into Christes Bodie, onely at the vtterance of the first Syllable. And so by this Newe Diuinitie, Christes Bodie is made Present, and the Sacrament is a Sacrament, before Consecration: & al is ended, before it be begonne: whiche in M. Hardinges Schooles, not longe sithence, was counted an errour aboue al errours: whiche to shifte, they were faine to diuise, Indiuiduum Vagum.

Againe, if this Pronowne, Hoc, haue relation to Christes Bodie, then must wee of force by M. Hardinges Fantasie, thus expounde the woordes of Christe: This is my Bodie: that is to say, My Bodie, is my Bodie: Whiche Exposition of M. Hardinges,In. 4. Sen. quae. 3. D. Holcote saith, is vaine, and peeuish, and to no purpose.

And, where as M. Harding saith, None of al the Olde Fathers euer expounded these woordes of Christe by a Figure, I maruel, he canne so boldely vtter, and publishe so greate vntrueth without blusshinge. For he knoweth right wel, that scarcely any one of al the Olde Fathers euer expounded it otherwise.

Damascene, and Theophylacte, are very Younge Doctours, in comparison of them, that wee may iustly cal Olde: as standinge farre without the compasse of the first sixe hundred yéeres, and otherwise freight with greate errours, and sundrie folies. Therefore I thinke it not amisse, for shortenesse of time, to passe them by. Yet by the way, let vs a litle viewe M. Hardinges Logique. Thus he teacheth vs to reason: Tertullian by this Pronowne, Hoc, vnderstoode the outwarde Accident, or Fourme of Breade: Ergo, Christes Bodie it selfe is a Figure.

M. Hardinge. The .10. Diuision.

And the cause, why Tertullian so expounded these woordes of Christe, was, that thereby he [...]ight take aduantage against Marcion the heretique, as many times the fathers in heate of disputation doo handle some places, not after the exacte signification of the woordes, but rather folow such [Page] way, as serueth them best to confute their aduersarie. VVhiche manner not reporting any vntrueth, S. Basile dooth excuse in the settinge foorth of a disputation, not in prescribinge of a Doctrine. As he defendeth Gregorius Neocaesariensis against the Sabellians,Epist. 64. for that in a contention he had with Aelianus an Ethnike, to declare the Mysteries of the Trinitie, he vsed the worde, [...], in steede of [...]. And the learned men, that be wel seene in the Fathers, know, they must vse a discreation, and a sundrie iudge betweene the thinges they write Agonisti [...], that is to say, by way of contention or disputation, and the thinges they vtter, Dogmatic [...], that is, by way of settinge foorth a doctrine, or mater of Faith. Neither in that contention did Tertullian so muche regarde the exacte vse of woordes,Tertullian regardeth not the exacte vse of his vvoordes. as how he might winne his purpose, and driue his aduersarie, denieing that Christe tooke the true Bodie of man, and that he suffered death in deede, to confesse the trueth, which he thought to bringe to passe, by deducing of an argument from the Figure of his Bodie, whiche consisteth in that,O folie. VVhat needed him to prooue this by a Figure, if he had thought, that Christes Bodie it selfe vvas Really present? whiche is visible in the Sacrament, to prooue the veritie of his Bodie. And therefore in framing his reason by way of illation he saith, Figura autem non esset, nisi veritatis esset Corpus. There were not a Figure, onlesse there were a Bodie of trueth, or a verie Bodie in deede.

The B. of Sarisburie.

Here M. Hardinge courteously diuiseth a [...]auourable excuse for Tertullian, not thinkinge it best, beinge so Ancient a Father, and so neare to the Apostles time, vtterly to condemne him of Folie. He vttred al this (saith he) in heate of contention, rashly, and vnaduisedly, and vnderstoode not what he saide, neither had any greate regarde to the exacte vse of his woordes. How be it, Tertullian not onely spake these woordes vpon the suddaine, but also leasurely, and with studie wrot [...] them: and yet afterwarde quietly perusinge, and consideringe the same, was neuer hable to espie this fault.

But, that suche cases of heate may sometimes happen, wée haue ouer good trial in M. Hardinge: whome, as it nowe appeareth, contention hath caused, so many waies, and so farre to ouerreache the trueth, and to haue so smal regarde, to that he writeth. S. Ambrose Ambrosi. in. 2. ad Timotheū .2. saith, Apostolus impudoratos appellat eos, qui contentionibus nituntur: Necesse est enim, vt contentio extorqueat aliquid, imò multa, quae dicantur contra conscientiam: vt intus in animo perdat, foris victor abscedat: Non enim patitur se vinci, licet sciat vera esse, quae audit. The Apostle calleth them impudent, that holde by contention. For it cannot be chosen, but that contention must force a man to saye some thinge, or rather many thinges, against his Conscience: that he lose in his minde within, to the intent outwardely he may seeme to haue the victorie. For he wil not suffer him selfe to be conquered: no, although he knowe, the thinges, that he heareth, be neuer so true. Afterwarde beinge thus caried away with contention, Lactan. Videri volunt, non tantiòm cum venia, sed etiam cum ratione peccare. and more regarding their owne Reputation, then the Trueth of God, as Lactantius saith, they séeke reasons, and shiftes, to coloure their errour. So Seneca writeth of the Poete Ouide, Non ignorauit vitia sua, sed amauit: He was not ignorant of his owne faultes, but rather had a fansie to them.

Touchinge Gregorius Neocaesarien [...]s, S. Basiles excuse is good. So S. Augustine writinge against the Pelagians, séemeth sometime, to leane to farre to the contrary, and to become a Manichée: as also writinge against the Manichées, he seemeth sometimes to be a Pelagian. [...]asili. Epist. 41. The like S. Basile writeth of one Dionysius, that contendinge ouer earnestly against the Heretique Sabellius, séemed to fal into the contrary Heresie.

Thus the holy Fathers in the sway of Disputation, vse oftetimes to enlarge their talke aboue the common course of truth: but specially when they intreate of ye Nature, & effecte of the Holy Sacramentes: to thende to withdraw the eies of the people from the Sensible, & Corruptible Creatures, that they sée before them, to the contemplation of thinges Spiritual, yt be in Heauen. In this sorte S. Chrysostome saith,Chrysostom. in Iohan. [...]om. 4 [...]. Figimus dentes in Carne Christi: VVee fasten our teeth in the Fleashe of Christe. [Page] And againe,Chrysost. de Beato Philogonio. Videmus Dominum nostrum in Cunis iacentem, & fascijs inuolutum. We see our Lorde lieinge in his Cradel, and swathed in bandes. And againe, Turba circumstans rubet Sanguine Christi: Chrysost. de Sacerdotio. li. 3. The companie standinge aboute is made red with the Bloude of Christe. Likewise againe he saith, Hic Sermo Sanguine infectus omnes aspersit: These woordes beinge stained with Bloude, haue sprinkled al menne. Chrysost. ad Hebraeos hom. 16 So likewise S. Bernarde, Totum Christum desidero videre, & tangere: & non id solùm, sed accedere ad Sacrosanctum eius Lateris vulnus, ost [...]um Arcae, quod factum est in Latere, Bernard. De amore Dei. ca. [...]. vt totus intrem vsque ad Cor Iesu. I desire to see whole Christe, and to touche him: and not onely so, but also to come to the Holy Wounde of his side, whiche is the doore, that was made in the side of the Arke: that I maie wholy enter euen vnto the hearte of Iesus. Thus the Holy Fathers haue euermore vsed vpon occasion to force, and auance their woordes aboue the tenoure of common speache.

Nowe marke, good Christian Reader, howe handsomely M. Hardinge applieth these thinges vnto his purpose. Certainely Tertullian in these woordes, euen by M. Hardinges owne iudgement, enlargeth nothinge, nor vseth any suche contentious, or fiery speache ouer, and aboue the Trueth: but rather contrarywise he a [...]teth, & minisheth, as muche as he possibly maie, of the Trueth. For the thinge, that M. Hardinge saith, Is Christes very Natural Bodie, Tertullian saith, It is a Figure of Christes Bodie: Hoc est, Figur [...] Corporis met. The thinge, that in deede, and vndoubtedly is the Substance of Breade, that Tertullian, by M. Hardinges Exposition, calleth a Shewe, or Accident of Breade: To be shorte, that thinge, wherein resteth al thinge, Tertullian [...]Conclusion maketh nothinge. Yet M. Hardinge fauourably excuseth him, for that he wrote [...], as did Gregorius Neocaesariensis: and therefore through heate of Contention seemeth somewhat to ouerreache the trueth. Thus he, that calleth Christes Bodie a Figure: Substance, Accidente: and abaseth his talke, and speaketh lesse, then he should doo, by M. Hardinges Diuinitie, amplifieth, enlargeth, ouerreacheth, and speaketh more, then he should doo. It is a very narrowe hole, that these menne wil not seeke, to shifte out at.

Origen expoundinge these woordes, Origen in Leuiti. Homi. 7. Onlesse ye eate the Fleashe of the Sonne of man, &c. saith thus, It is a Figure. S. Cyprian saith, Cypri. de Vnctione Chrisma. Significa [...]a, & Significantia ijsdem nominibus censentur. The thinges that Signifie, and the thinges, that be Signified, are counted both by one name. S. Hierome saith, Hieronym in Matthae. ca. 26. Christ represented the Veritie of his Bodie. S. Augustine saith, August. in Psal. 3. Christe deliuered to his Disciples the Figure of his Bodie. Gelasius calleth the Sacrament Similitudinem, & Imaginem, A Similitude, and an Image of Christes Bodie. S. Basile calleth it [...], A Samplar: Dionysius calleth it Signum, A Token. S. Ambrose vseth al these woordes togeather, Imago, Figura, Typus, Similitudo, Significatur. An Image, a Figure, a Token, a Likenes, it is Signified. Time wil not suffer me to recken vp the rest. Celasius contra Eutychem. For to this purpose, and with suche woordes they write al, and none otherwise. And must we needes beleue, vpon M Hardinges reporte, that al these Fathers spake in suche heate, Basil. in Liturgia. and in suche furie of contention, and had no manner regarde to the exacte vse of their woordes?

Truely,Dionys. Ecclesi. Hierar. ca. 3. as it is saide before, Tertullian wrote grauely, and soberly, and without any token of impatient heate, and that not lightly, or sclenderly, touchinge the mater with one hoate woorde,Ambros. de Sacrament. Et de ijs. qui initiantur. or two, as it is here supposed, but clearely proouinge the same by a Substantial, and ful Conclusion. For, to prooue against Marcion the Heretique, that Christe had the very Substance, and Nature of a mannes Bodie, he vseth this reason: A Figure presupposeth the Veritie of a thinge, whereof it is a Figure: But Christe at his last Supper gaue to his Disciples the Figure of his Bodie: Therefore Christe had in deede (not a Fantasie, or a Shewe) but a Natural, and a very Bodie. The force hereof standeth vpon this grounde, that a Fantasie, or Shewe canne beare no Figure. And in this sorte some thinke S. Paule saide,1. Cor. 8. Idolum nihil est, An Idole is nothinge. [Page] Thus S. Augustine saith,Augustin. Epist. 23. Onlesse Sacramentes had a certaine Likenes of thinges, whereof they be Sacramentes, then no doubte, they were no Sacramentes. Thus Leo, Gelasius, and other Olde Fathers reason against the Heretique Eutyches. Likewise Chrysostome reprooueth the Olde Heretiques Ualentinus, Manicheus, and Marcion.Chrysost. in Matthae. homi. 83. Thus he writeth, Quoniam isti, eorum (que) sequaces, negaturi erant hanc dispensationem (Christi in Carne) ideò nos in Memoriam Passionis semper reducit per hoc Mysterium: vt nemo, modò ne sit insanus, seduci possit. Bicause these Heretiques, and others their [...]isciples, woulde denie this dispensation (of Christe in the Fleashe,) therefore by this Mysterie he putteth vs euermore in Remembrance of his Passion, that noman, onlesse he be madde, canne be deceiued. And immediatly before he vseth these woordes, which I haue els where alleged: Si mortuus Christus non est, cuius Symbolum, ac Signum hoc Sacrificium est? If Christe died not (as these Heretiques saie,) then whose Signe, and whose Token is this Sacrifice? In like manner Tertullian reasoneth against Marcion, not ignorantly, or blindely, as M. Hardinge saith, but directly, and orderly, and accordinge to the Woordes of Christe.

But, if Tertullian had then benne persuaded of this Priuie, and Secrete Presence, that here is imagined, and neuerthelesse woulde haue leafte the same, and grounded his whole proufe vpon a Figure, then had he, not onely benne ignorant, and presumptuous, as here M. Hardinge maketh him, but also a traitoure to his owne cause. For, if he had graunted this Newe Fantasie, that the Accidentes in the Sacrament stande alone without any Subiecte, then had he concluded fully with Marcion the Heretique, and most directely against him self. For thus woulde Marcion conclude vpon the same: The Breade in the Sacrament is Fantastical, That is to saie, It seemeth Breade, and is none: Euen so the Bodie of Christe was Fantastical: For it seemed a Bodie, and was none.

Thus M. Hardinge, and Marcion the Heretique, builde both togeather vpon one fundation.

M. Hardinge. The .11. Diuision.

And, where as Tertullian vsethe this woorde Figure, in this place, it is not to be vnderstanded▪ suche as the Figures of the Olde Testament be, as though it signified the shewinge of a thinge to come, or of a thinge absent, whiche is wonte to be set against the trueth, as contrar [...]e to the same: but it is suche a kinde of Figure, as doth couer the trueth present, and so as it were ioined with the trueth, (193)The .193. Vntrueth. For it is neuer so taken in the Nevve Testament. as it is wonte to be taken in the Newe Testament, where is sheweth rather the manner of a thinge to be exhibited, then that it taketh awaie the trueth of presence of the thinge, whiche is exhibited. For elles concerninge the trueth of Christes Bodie in the Sacrament, if any man doubte, what opinion he was of, he sheweth him self plainely so to iudge of it, as euer hath ben taught in the Catholike Churche. VVhereof he geueth euidence in many other places: But specially in his seconde booke to his wife, exhortinge her not to marie againe to an In [...]idel, if she ouerliued him, least if she did, she shoulde not haue oportunitie to obserue the Christen Religion, as she woulde. Speakinge of the blessed Sacrament, which was then commonly kepte of deuoute menne, and wemen in their houses, and there in times of persecution receiued before other meates, when deuotion stirred them, he sai [...]h thus: Shal not thy hu [...]bande knowe, what thou eatest secretely before other meate? And if he know it, he wil beleue it to be breade, (194)The .194. Vntrueth, standing in manifest, and vvilful Corruption. not him, who it is called. The Latine is recited before. I omitte many other places, whiche shewe him to acknowledge Christes Bodie in the Sacrament, bicause I woulde not be tediouse, whiche verily by no wreastinge can be drawen to the signification of a meere Figure.

The B. of Sarisburie.

One Clowde more M. Hardinge throweth in, to dimne, and shadowe the Daie light. He casteth doubtes, least some man woulde make this Holy Mysterie [...] Figure of the Olde Testament. But it is knowen euen vnto children, that it is a [Page] Sacrament of Christes institution in the Gospel, like as also is the Sacrament of Baptisme.

But the difference bitwéene the Sacramentes of the Olde Testament, and of the New standeth not in conteining, or coueringe, as it is here surmised, but in the Order, and Manner, and Euidence of Shewinge. Whiche difference S. Augustine Augusti. contra Faustum. lib. 9. cap. 14. openeth in this sorte: Sacramenta Legis fuerunt promissiones rerum complendarum: nostra sunt indicia rerum completarum: The Sacramentes of the Olde Lawe were promises of thinges to be perfourmed: Our Sacramentes are Tokens of thinges, that already be perfourmed. August. contra literas Petiliani lib. 2. cap. 37. Againe, Lex, & Prophetae Sacramenta habebant praenuntiantia rem futurā: Sacramenta nostri temporis venisse testantur, quod illa venturum praedicabāt: The Lawe, and the Prophetes had Sacramētes shewinge before a thinge, that was to come: But the Sacramentes of our time doo witnesse, that the thinge is already come, that by those Sacramentes was signified. Augustin. in Iohan. tract 26. And againe, Sacramenta Iudaeorum in Signis diuersa fuerunt à nostris: in rebus autem Significatis paria: The Sacramentes of the Iewes, in outwarde tokens were diuers from ours: but in the thinges Signified they were equal, and one with ours. Likewise againe he saithe, August de F [...]de ad Petrum ca 19 In illis Carnalibus victimis Figuratio fuit Carnis Christi, quam pro nostris peccatis fuerat oblaturus: in isto autem Sacrificio est Gratiarum actio, & Commemoratio Carnis Christi, quam pro nobis obtulit: In those fleashely Sacrifices there was a Signification of the Fleashe of Christe, whiche he had to offer for our sinnes: But in this Sacrifice there is a Thankesgeuinge, and a Remembrance of the Fleashe of Christe, whiche he hath already offered for vs.

The New Fantasie of Beinge present Secretely, or vnder Couerte, is answeared before.

And where as, for further proufe of Tertullians minde herein, M. Hardinge hath here alleged certaine woordes of his vnto his wife, vnderstande thou, good Reader, that wilfully he hath of purpose corrupted the same, the rather to misleade thy simplicitie. True it is, that the Unfaithful, that knoweth not Christe, if he happen to sée the Breade of the Holy Mysteries, wil iudge no further of it, but that he séeth. But what it meaneth, or Signifieth, or vnto what ende it is appointed, he knoweth not. But the Breade of the Sacramente, by Christes Institution, is Spiritual, and Heauenly Breade, euen as the Water of Baptisme is Spiritual, and Heauenly Water. Whiche thinge, as Tertullian saithe, the Infidel cannot sée. But M. Hardinge, hauinge smal regarde to his Readers iudgement, hath witingely falsified his Translation, changinge this Article, It, into, Him, Onely of his owne particular wilfulnesse, contrary to al others, Olde, or New: yea contrary to his owne Felowes. Of whom one Translateth the same in this wise: And if he know it, he beleeueth it to be Breade, and not that, whiche it is saide to be. No man may be bolde to woorke suche open Corruption, but M. Hardinge. For, where as Tertullians woordes be plaine, Si scierit maritus tuus, Panem esse credet, non illum (Panem) qui dicitur: If thy husbande knowe it (beinge an Infidel) he wil beleue it to be (bare) Breade, but not that (Breade) that it is called, M. Hardinge thought it better to Translate it thus, He wil beleeue it to be Breade, but not Him, VVho it is called: As if it were the personne of a Man. This dealinge, and the whole vnderstandinge of Tertullians minde, is opened more at large in the firste Article, and in the seuenteenth Diuision. Certainely, false Translation maketh no sufficient proufe.

Nowe marke thou, good Christian Reader, into howe many, and how narrowe straites M. Hardinge hath caste him selfe, to auoide the force of these few plaine woordes of Tertullian, Hoc est Figura Corporis mei: This is a Figure of my Bodie. First, the Outwarde, and, as he calleth it, the Holy Forme of Breade 1 is the Figure of Christes Bodie,Holy Accidents. Inuisibly hidden vnder the Accidentes.

[Page] 2 Secondely, the same Bodie so hidden, and Inuisible, is a Figure of Christes Bodie 3 Uisible. Thirdly, Tertullian, as it is here presumed, vnderstoode not the very 4 Grammatical, and Literal sense of Christes woordes. Fourthly, the same Tertullian was carried away with heate, and contention, and either knew not, or cared 5 not, what he saide. Fifthly, by this New Exposition he is made to ioine with Marcion the Heretique, against whome he writeth, and so to conclude directly againste him selfe. I passe ouer the fantasteinge of Formes, Accidentes, Outwarde Elementes, Miraculous Changes, Secrete Presences, and other like forced Termes, whereof Tertullian knoweth none. To be shorte, M. Hardinge with his strange Construction, and Marcion the Olde Heretique holde bothe by one Principle.

It were farre better, for a man, that meante truthe, to leaue these vnsauerie, and vnsensible Gloses, and simply, and plainely to expounde the Woordes of Christe, as this Ancient Learned Father expoundeth them, Hoc est Corpus meū, Hoc est, Figura Corporis mei. This is my Bodie, that is to say, This is a Figure of my Bodie. De Conse. dist. 2. Hoc est. In Glosa. So shal Tertullian agrée bothe in Sense, and Woordes, with al the Olde Catholique writers, and Doctours of the Churche: So shal he agree with the Common Glose noted in the Decrees: Vocatur Corpus Christi: id est, Significat Corpus Christi: It is called the Bodie of Christe: Maximus in Ecclesi. hierar. Cap. 3. that is to say, It signifieth the Bodie of Christe. So shal he agrée with Maximus the Gréeke Scholiast vpon Dionysius, Signa sunt haec, non autem Veritas: These bee Tokens, but not the Trueth it selfe. To conclude, [...]. Tertullian. contra Marcionem lib. 1. so shal Tertullian agree with him selfe: For thus he writeth: Christus non reprobauit Panem, quo ipsum Corpus suum repraesentauit: Christe refused not Breade, wherewith he Represented his owne Bodie.

M. Hardinge. The .12. Diuision.

The like answeare may be made to the obiection brought out of S. Augustine, Contra Adimantum Manichaeum ca. 13. Non dubitauit Dominus dicere, Hoc est Corpus meum, cùm tamen daret Signum Corporis sui. Our Lorde stickt not to saye, This is my Bodie, when notwithstandinge he gaue the Signe of his Bodie.A miserable shift. S. Augustine hath no regarde, vvhat he saye. For this is to be considered, that S. Augustine in fightinge againste the Man [...]chees, oftentimes vseth not his owne sense, and meaninge, but those thinges whiche by some meane, how so euer it were, might seeme to geue him aduantage against them, so as he might put them to the worste, as he witnesseth him selfe in his booke De bono perseuerantiae, Ca. 11. & .12.

The B. of Sarisburie.

S. Augustine, saithe M. Hardinge, in the chafe, and rage of Disputation sometimes forgate him selfe, and vttered his woordes vnaduisedly: and not onely that, but also afterwarde publisshed the same his vnaduised speache in open writing vnto the worlde, as a man séekinge onely to conquere his Aduersarie: but whether by right, or by wronge, by trueth, or by falseheade, he had no care. But, O gentle, and easy Heretiques, that vpon suche proufes woulde so lightly yéelde vnto S. Augustine. Easy also be these Catholiques, that in so childishe Gheasses wil geue credite to M. Hardinge. Certainely, S. Augustine for his mildenesse, and sobrietie, bothe in Disputation, and also otherwise, hath the prayse aboue al others. Neither doothe there appeare in that whole booke againste Adimantus any token to the contrary. Some parte of their variance grewe vpon occasion of these woordes, Sanguis est Anima: The Bloude is the Soule. For declaration wherof S. Augustine without any manner Heate of Contention, that may appeare, saith thus: Ita Sanguis est Anima, quemadmodum Petra erat Christus: So is the Bloude the [Page]Soule, euen as the rocke was Christe. And in the same Chapiter he ioyneth these thrée sentences al togeather. The Bloude is the Soule, The Rocke was Christe, And, This is my Bodie: as beinge al bothe of like meaning, and also of like manner of vtterance. S. Augustine neuer knew any of these M. Hardinges lately inuented Holye Fourmes, or Couertes, or Secresies. But in moste plaine wise he saithe,Augustin. cōtr [...] Adimantum ca. 12. Dabat Signum Corporis sui: Christe g [...]ue a Token of his Bodie: agréeinge therein bothe with him selfe, and also with al other Ancient Catholique Fathers. But if M. Harding, not shewinge vs any suspition, or token of inordinate Heate in that Reuerende Maister of the Churche of God,Ambrosius De Noe & Arc [...] ▪ ca. 25. maye tel vs onely of him selfe, that he was thus vnaduisedly carried awaye with vehemencie of Disputation, and tempest of talke, Then maye he also easily dispatche al other the Ancient Learned Fathers, and saye, what so euer they wrote, that liketh not him, they wrote in a Rage, and in their Furies. But if S. Augustine were aliue, he woulde rather saye, That M. Hardinge were somewhat blowen awaye with the windes, and waues of contention, and had muche forgotten him selfe, and talketh in his Heates, he knoweth not, or careth not, what. S. Ambrose vpon occasion expoundinge these woordes, saithe thus, Cùm Sanguinem hoc loco Animam diceret, vtique significauit, aliud esse Animam, aliud Sanguinem: VVhen Moses in this place called the Bloude the Soule, doubtlesse he meante thereby, that the Bloud is one thinge, and the Soule an other, (notwithstandinge he séeme by woords to make them one.) Euen so likewise maye we saye, When Christe vttred these woordes, This Breade is my Bodie, he meante, that the Breade is one thinge, and his Bodie an other, notwithstandinge the woordes séeme to sounde otherwise.

M. Hardinge. The .13. Diuision.

Gregorie Nazianzene Oratione 4. in Sanctum Pascha, shewinge difference betweene the Passeouer of the Lawe, whiche the Iewes did eate, and that whiche we in the Newe Testamente dooe eate in the Mysterie of the Sacrament, and that whiche Christe shal eate with vs in the life to come, in the Kingedome of his Father, vttereth suche woordes, as whereby he calleth that we reeiue here, a Figure of that shalbe receiued there. Caeterum iam Paschae fiamus participes, Figuraliter tamen adhuc, etsi Pascha hoc veteri sit manifestius▪ Siquidem Pascha legale, audenter dico, Figurae Figura erat obscurior: at paulò post illo perfectius & putius fruemur, cum verbum ipsum biberit nobiscum in regno patris nouum, detegens & docens, quae nun [...] mediocriter ostendit. Nouum enim semper existit id, quod nup [...]r est cognitum. But now (saithe he) let vs be made partakers of this passeouer, and yet but Figuratiuely as yet, albeit this passeouer be more manifest, then that of the olde lawe. For the Passeouer of the law (I speake boldely) was a darke Figure of a Figure: but er it be longe, wee shal enioye it more perfitly, and more purely▪ when as the worde (that is, the sonne of God) shal drinke the same new with vs in the Kingdom of his Father, opening and teaching the thinges, that now he sheweth not in most cleare wise. For that euer is new, whiche of late is knowen. VVhere as this learned father calleth our passeouer, that wee eate, a Figure, whereof the law Passeouer was a Figure, terminge it the Figure of a Figure, he asketh leaue, as it were, so to say, and confesseth him selfe to speake boldely, alluding, as it seemeth, to S. Paule, or at least hauinge fast printed in his minde,Heb. 10. his Doctrine to the Hebrewes: where he calleth the thinges of the life to come, Res ipsas, the very thinges them selues: the thinges of the new Testament, Ipsa [...] imaginem rerum, the very Image of thinges: and the olde Testament, Imaginis vmbram, the shadow of the Image. VVhiche doctrine Naz [...]anzene applieth to the Sacrament of the Aultar. And his meaninge is this, that although wee be gotten out of those darkenesse of the law, yet wee are not come to the ful light, whiche wee looke for in the worlde to come, where wee shal see and beholde the very thinges them selues clearely, and wee shal know as wee are knowen. To be shorte, by his reporte, the Sacramentes of the olde Testament be but Figures, and Shadowes of thinges to come, the Sacramentes of the new Testament, not Shadowes of thinges to come (195)The .195. Vntrueth, For this vvas neuer this Fathers meaninge. but Figures of thinges present, whiche are conteined and deliuered vnder them in Mysterie, but yet substantially: at the ende of al, Figures in Heauen shal cease and be abolisshed, and there shal wee see [Page] al those thinges that here he hidden, clearely face to face. And where Christe saith, that he wil drinke his Passeouer new with vs in the kingdome of his Father, Nazianzene so expoundeth that woorde, New as it may be referred to the manner of the exhibitinge, not to the thinge exhibited. Not that in the worlde to come wee shal haue an other Bodie of our Lorde, whiche now wee haue not,O folie. Nazian. speaketh not of the Sacrament, but of perfectiō and imperfectiō of knovvledge. but that wee shal haue the selfe same Bodie, that now wee haue in the Sacrament of the Aultar in a Mysterie, but yet verely, and substantially, after an other sorte and manner, and in that respecte new. For so had without Mysterie, or couerture in cleare sight, and most ioyful fruition, it is new in comparison of this present knowledge.

Thus the woorde Figure reporteth not alwayes the absence of the trueth of a thinge, as we see, but the manner of the thinge either promised, or exhibited: that for as muche as it is not fully and clearely seene, it may be called a Figure. So of Origen it is called Imago rerum, In Psal. 38. hom. 2. an Image of the thinges, as in this place. Si quis verò transire potuerit ab hac vmbra, veniat ad imaginem re [...]ū, & videat aduentum Christi in Carne factum, This place is not [...]el applied: for these vvordes perteine nothing to the Sacrament. videat [...]um pontificem offerentem quidem & nunc patri hostias, & postmodum oblaturum, & intelligat haec omnia imagines esse Spiritualium rerum, & corporalibus officijs Coelestia designari. Imago ergo dicitur hoc, quod recipitur ad praesens, & intueri potest humana natura. And if any man (saithe he) can passe and departe from this shadowe, let him come to the image of thinges, and see the comminge of Christe made in Fleashe, let him see him a Bishop that boothe now offereth Sacrifice vnto his Father, and also hereafter shal offer. And let him vnderstande, that al these thinges be Images of spritual thinges, and that by bodely seruices heauenly thinges be resembled, and set foorthe. So this, whiche is at this present receiued, and may of mannes nature be seene, is called an Image. In this saieinge of Origen this woorde Image, doth not in signification diminishe the truth of thinges, so as they be not the very thinges in deede, for the thinges that Christe did in Fleashe, were true thinges: but when they are termed the Image of thinges, thereby is signified, so farre as the condition and nature of man can beholde, and see them.

This is most plainely vttered by Oecumenius a Greeke writer, vpon these woordes of S. Paule to the Hebrewes.Hebr. 10. Non ipsam imaginem rerum, not the Image it selfe of thinges, Id est, veritatē rerum, that is, the truthe of thinges, saith he, and addeth further: Res appellat futuram Vitam, imaginem autem rerum, Euangelicam politiam, vmbram verò vetus testamentum. Imago enim manifestiora ostendit exemplaria: adumbratio autem imaginis obscurius haec manifestat, nam haec veteris testamenti exprimit imbecillitatem. The sense of whiche woordes may thus be vttered in Englishe. S. Paule calleth the life to come, the thinges: and the ordinance or disposition of the thinges in the Gospel, he calleth the Image of thinges: and the olde Testament, he nameth the shadow of the image of thinges. For an Image sheweth samplars more manifest: but the adumbration or shadowinge of the Image sheweth these thinges but darkely, for this dooth expresse the weakenesse of the olde Testament.Nothinge of the Sacrament. By this place of Oecumenius wee see, that although it be proper to an Image to exhibite the trueth of thinges, and therefore by interpretation he saith, Imaginem, id est, veritatem, the Image, that is, the trueth: yet the proper and right takinge of the woorde, signifieth the way, or manner of a thinge to be exhibited, not the thinge it selfe: that what the Image hath lesse then the thinge it selfe, it is to be vnderstanded in the manner of exhibitinge, not in the thinge it selfe exhibited.

Hitherto wee haue brought examples to declare, that the woordes, figure, and Image, signifie the trueth of thinges exhibited in deede, though in secrete, and priuie manner.

The B. of Sarisburie.

These three Fathers Nazianzene, Origen, and Oecumenius, cost M. Harding no greate studie. He founde them woorde by woorde, alleged before in Doctor Steeuen Gardiner. Neither doo they any wise further his purpose, touching [...] either his outwarde Formes, and Accidentes: or els his Priuie, and Secrete Presence. But he knoweth, that the very names of Olde Doctours, although they saye nothinge, may suffice to leade the ignorant.

[Page]The meaninge of these three Fathers was onely to shewe the difference,The lavve and the Gospel. that is bitwéene the thrée states, The Iewes vnder the Lawe, The Christians in the Gospel, and the Sainctes in the life to come. Al whiche thrée states are one ofspringe of Abraham, one People, one Churche, one Enheritance: al callinge vpon, and glorifieinge the name of God, and of his Sonne Iesus Christe. Therefore S. Augustine saithe,Augustin. ad Asellicū Epist. 200. The people of Israel vnder the Lawe were very Christians: and the Christians in the Gospel are very Israelites. Al be it, he addeth, Non oportet illud nomen in consuetudine Sermonis retinere: In common vse of speache we may not continewe that name. Againe he saith,Augustin. cōtra 2. Epist. Pelagian. li. 3. ca. 4. Iudaei nondum nomine, sed re ipsa erant Christiani. The Iewes although not in name, yet in deede were very Christians, Likewise Eusebius saith, Al the Iewes, from Abraham vpwarde vntil Adam, were in deede Christian men: al be it they were not named so. [...]. So likewise Epiphanius saithe, The Faithe of Christe was euer from the beginninge of the worlde.

The Substance of these three states is one: the difference standeth onely in qualitie, or proportion of more, or lesse. The Iewes sawe Christe in the Lawe: The Christians sée Christ in the Gospel: The Blissed Sainctes sée Christe in Heauen. The Iewes sawe Christe darkely,Epiphan. li. 1. c. 1. [...]. as in a shadowe: The Christians sée Christe, as in an Image liuely purtraide: The holie Sainctes sée Christe in Heauen expressely, and perfitely without Image or Shadowe, face to face. Christe, that is séene, is al one: the difference is onely in the seers: of whome some see in a darke Shadowe: some in a perfite Image: and some in the cleare Lighte. And yet none of them without the sight of Christe. And as the Iewes were in a Shadowe, in comparison of that Brightnes of Lighte, that we sée nowe: euen so are wée likewise in a Shadowe, in comparison of that Light, that we hope for, and is to come. And thus Origen, Nazianzene, Oecumen [...]us, and the reste of the Ancient Fathers meante, and none otherwise. Therefore M. Hardinge may consider better, how muche these Authorities make for him, to prooue his Secrete Fleashely Presence in the Sacrament.

Chrysostome compareth the state of the Iewes,Chrysostom. in varijs locis in Mathae. hom. 10. vnto a Candel: and the state of the Christians, to the Brightnes of the Sunne. Againe, he likeneth the Iewes to the firste draught, or platte of an Image, set out onely in bare lines: and the Christians vnto the same Image liuely filled vp with al due proportion,Chrysost. in dictu [...] Apostoli, Patres nostri omnes, &c. and resemblance, and furniture of Colours. Irenaeus compareth the Iewes to the sowinge of the seede: and the Christians to the haruest, and reapinge of the Corne. To Conclude, S. Paule compareth the Iewes to a Childe, and the Christians to a ful perfite man.Irenaeus li. 4. ca. 42.

By al these Examples it appeareth, that the Substance is one, & the difference standeth onely in More, and Lesse.Calat. 4. The Iewes had the same light, although not in like quantitie: The same Image,1. Corinth. 13. although not with like furniture: The same Corne, although not growen to like ripenes: Thei were the same person, although not in like perfection of age. Thus muche, to open the difference bitwéene the Lawe, and the Gospel: whiche was one parte of these Fathers meaninge.

The like difference wée may finde bitweene the state of the Gospel, and the state of the life, that is to come. For although the thinges be one, yet the fruition of the same is not one: and in respecte of that abundance of Glorie, that wée looke for, al that we haue, and enioie already, is but a Figure. And therefore S. Augustine saithe,Augustin. contra Faustum lib. 12. ca. 20. Cùm Christus tradiderit Regnum D [...]o, & Patri, in illa perspicua contemplatione incommutabilis Veritatis, nullis Mysterijs Corporalibus indigebimus. VVhen Christe shal haue deliuered the Kingedome to God, and the Father, in that plaine contemplation of the vnchangeable Truethe, we shal neede no Bodily Mysteries.

Likewise he wrtteth of the Sacrament of Baptisme: Vngimur modò in Sacramento: [Page] & Sacramento ipso praefiguratur quiddam,Augustin. in Psalm. 26. quod futuri sumus: & illud, nescio quid, futurum ineffabile desiderate debemus, & in Sacramenio gemere: vt in [...]a re gaudeamus, quae Sacramento praemonstratur. VVe are nowe anointed in a Sacrament: and in the Sacrament it selfe there is a thinge foresignified, that we shalbe: and the same vnspeakeable thinge, that is to come, wee ought to desire, and to mourne for it in the Sacrament, that we may reioice in that thinge, that is signified in the Sacrament.

So S. Basile, Basilius in Psal. 45. Etiam nunc iustus bibit Aquam illam viuentem: verùm eam posthac largi [...]s bibet, vbi cooptatus fuerit in Ciuitatem Dei. Nunc quidem bibit in speculo, & in aenigmate, [...]. per breuem comprehensionem Obseruationum Diuinarum. Tunc autem flumen vniuersum recipiet: Euen nowe the iuste man drinketh that Liuinge VVater. But after this, when he shalbe receiued into the Cittie of God, he shal drinke it more abundantly. Now he drinketh as in a Seeingeglasse, or in a riddle, by a smal vnderstandinge of heauenly thinges: but then he shal swallow [...] [...]owne the whole streame.

In this sense Nazianzene saithe, Gregori. Nazianzen. in S. Pascha Oratio. 4. The Ecclesiastical policie of the Iewes, compared with the Gospel of Christe, is a Figure of a Figure. In this sense Origen saithe, Origen. in Psal. 38. Homil. 2. The comminge of Christe in the Fleashe, and the offeringe of him selfe vpon the Crosse, (the force of whiche oblation continueth stil) and al, that our Nature can conceiue of the same, is but an Image, in comparison of those Spiritual thinges, that we looke for. And here vnderstande thou, good Reader, that Origen in this place speaketh of Christes comminge, and appearinge in the Fleashe: & not one woorde of the Sacrament. For thus he saithe, Veniat ad Imaginem rerum, & videat aduentum Christi in Carne factū: Let him come to the Image of thinges, and see Christes comminge in the Fleashe. This Image Oecumenius very wel expoundeth, Veritatem rerum, that is, The truethe, and performance of thinges,Oecumenius ad Hebraeos. ca. 10. that were promised vnder a shadowe to the Iewes. In like sorte Chrysostome expoundeth the same woordes: Chrysost. ad Hebraeos. Ca. 10. Lex habuit vmbram futurorum bonorum, non ipsam imaginem rerum: hoc est, non ipsam Veritatem. The Lawe had a Shadowe of good thinges to come, but not the Image of the thinges, that is to say, not the trueth it selfe. He calleth the Gospel the trueth it selfe, not in respecte of Christes Secrete Beinge in the Sacrament, vnto which fantasie M. Harding driueth al this longe talke, but onely in respecte of Christes Incarnation, as it is plaine by that immediatly foloweth: Donec enim quis velut in pictura circunducat colores, Vmbra quaedam est: Chrysost. ad Hebraeos. Ca. 10. Coloss. 2. cùm verò flores ipsos colorum induxerit, & imposuerit, tunc Imago efficitur. A picture, vntil the Painter lay on his colours, is but a Shadowe: but the freashe colours being laide on, it is an Image. So S. Paule calleth the Law the Shadowe, and Christe the Bodie. And in this consideration Athanasius saith, Athanasius De Communi essen. P. Fi. & Spir. S. Augustin in Psalm. 73. Euangelium est Dei Verbi Domini Iesu Christi Praesentia, ad humani generis salutem Incarnati. The Gospel is the Presence of our Lorde Iesus Christe, whiche is the Woorde of God, Incarnate vnto the Saluation of Mankinde. And therefore S. Augustine saithe, Nostra Sacramenta dant Salutem: Iudaeorum Sacramenta promittebant Saluatorē: Non quòd iam acceperimus vitam aeternā, sed quòd iam venerit Christus, qui per Prophetas pronuntiabatur. Our Sacramentes doo geue Sauation: The Sacramentes of the Iewes promised a Saueour. I speake not this, for that we haue already atteined Euerlastinge life, but for that Christe is already come, that was pronounced by the Prophetes.

Out of these Fathers woordes M. Hardinge reasoneth in this wise: The Brightnes of the Gospel is but a Figure, in Comparison of that Brightnes, that is to come: Ergo, Christes Bodie is secretely hidden vnder the outwarde Formes, and Accidentes of the Sacrament.

Howe be it, it maie soone appeare vnto the discrete, and indifferent Reader, that in al these woordes there is no manner mention, neither of Secresie, nor of Presence, nor of Absence, nor of Formes, nor of Elementes, nor of Accidentes, nor, in expresse woordes, of any Sacramente. Nazianzene, notwithstandinge he mai [...] seeme to touche the Sacrament of Christes Bodie, yet in deede he speaketh onely [Page] of the Spiritual Foode of the knowledge of God, and not of the Sacrament: as it is plaine both by the place it self, and also by the woordes, that immediatly folowe after. The woordes, that went before, are these: Christus bibet nobiscum Nouum Vinum in Regno Patris. Christe wil drincke with vs Newe Wine in the Kingdome of his Father. The woordes, [...]. that folowe, are these: Quis est hic porus, & quae est haec oblectatio? Nostra quidem, Discere: illius verò, Docere. Doctrina enim etiam docenti alimenti instar est. What is this Drinke, and what is this Pleasure? Of our parte, it is to Learne: of Christes parte, it is to Teache. For Doctrine euen vnto him, that teacheth, is a kinde of meate.

It is very muche for M. Harding, thus to conclude his imaginations of the Sacrament, by these Fathers, that speake not one woorde of the Sacramēt. Touching yt, is here alleged of Secrete, and Priuie Beinge, the Catholique Fathers doo confesse that Christe is in the Sacramentes of the New Testament, as he was in the Sacramentes of the Olde.Augustin. De vtilitate Poenitentiae. So S. Augustine saith, Quicunque in Manna Christum intellexerunt, eundem, quem nos, Cibum Spiritualem manducauerunt: As many, as in Manna vnderstoode Christe, fedde of the same Spiritual Breade, that we feede of. Againe he saith,Augustin. in Iohan. tract. 45. Videte ergo, Fide manente, Signa variata. Ibi Petra Christus: Nobis Christus, quod in Altari Dei ponitur: Beholde, the Faith standinge one, the Signes, or Sacramentes are changed. There the Rocke was Christe: Vnto vs that thinge is Christe, that is laide vpon the Aultar. As Christe is nowe here: so was Christe then there. And as Christe is nowe in the Breade: so was Christe then in the Rocke: and none otherwise. But what canne be so plaine, as that Nazianzene him self writeth, whome M. Hardinge hath chosen specially for his Authour?Nazianzen. in Oration. Cum postea, quae contra Maximum▪ &c. These be his woordes: Pellent me ab Altaribus. At ego noui aliud Altare, cuius ea omnia, quae nunc videntur, exemplaria tantùm sunt: non manu, aut ascia elaboratum: Mentis opus est, & Contemplationis ascensus. Ibi astabo, & acceptabilia offeram, Sacrificium, Oblationem, & Holocausta: quae tantò praestantiora sunt, quàm ea, quae nunc aguntur, quantò Veritas potior est, quàm Vmbra. They wil driue me from the Aultars, or Communion Tables. But I knowe an other Aultar, whereof al the thinges, that are nowe seene, are but Samplars: not wrought by hande, or instrument. It is the worke of the minde, and the Eleuation of the harte. There wil I stande, and offer vp acceptable Sacrifices: Whiche so farre exceede the Sacrifices, that are made here, as the Trueth exceedeth a Shadowe.

M. Hardinge. The .14. Diuision.

Certaine fathers vse the woordes,De Con. D [...]st. 2. can. Vtrum sub Figura. Signum, & Sacramentum, that is, Signe, and Sacrament, in the same signification. S. Augustine. In Libro Sententiarum Prosperi, saith thus, Caro eius est, quam forma Panis opertam in Sacramento accipimus: & Sanguis eius, quem sub vini specie & sapore potamus: Caro videlicet Carnis, & Sanguis est Sacramentum Sanguinis: Carne & Sanguine, vtroque Inuisibili, Spirituali, Intelligibili, Signatur visibile Domini nostri Iesu Christi Corpus, & palpabile, plenum gratia omnium virtutum, & Diuina Maiestate. It is his Fleashe, that we receiue coouered with the Forme of Breade in the Sacrament, and his Bloude, that vnder the shape and sauoure of wine, we drinke. Soothly Fleashe is a Sacrament of Fleashe, and Bloude is a Sacrament of Bloude: by the Fleashe, and the Bloude both Inuisible, Spiritual, intelligible, our Lorde Iesus Christe his visible and palpable Bodie, ful of the grace of al vertues, and Diuine Maiestie is Signified, or, as it were, with a Signe noted.

In these woordes of S. Augustine, we see the fleashe of Christe called a Sacrament of his fleashe, and the Bloude a Sacramente of his Bloude, in as muche as they be couered with the Forme of Breade and VVine, yet verily, and in Substance present: And likewise he letteth not to calle this Veritie or Trueth of the thinges them selues thus couertly exhibited, a Signe of Christes Visible, and Palpable Bodie: so that the naminge of a Signe dooth not importe a separation from the Trueth, but sheweth a distincte manner of the Truethe exhibited: And therefore accordinge to the Trueth of the manner of exhibitinge, it is not the Fleashe of Christe, but the Sacrament of the Fleashe of Christe, for that [Page] the Fleashe doth not exhibite it selfe in his owne shape, but in a Sacrament.Coouered.

The B. of Sarisburie.

In this saieinge of S. Augustine M. Hardinge séemeth specially to note these thrée woordes, Forma, Operta, and Inuisibilis: whiche beinge answeared, I hoape the force of his collection wil soone appeare. Firste, if M. Hardinge wil saie, that this woorde, Forma, must néedes be taken for the outwarde Shewe, and Appearance of Breade, then muste he néedes fal into a great inconuenience, and become either a Patrone, or a Scholar of the Olde Heretique Marcion, who vpon the very same woorde erected his Heresie: and of these woordes of S. Paule, Formā serui suscepit, reasoned then, as M. Hardinge dooeth nowe, Ergo, Christe had nothing els, but the outwarde Forme, and Appearance, or Shape of a Mans Bodie. But it is knowen to the Learned, that as wel emonge the Philosophers, as also emonge the Olde Catholique learned Fathers, these woordes, Forma, and Species, are taken, not onely for the outwarde Appearance, but also for Nature, and Substance if selfe. So S. Hierome imagineth Christe to say,Hieronym. in Ose [...]. li. 3. ca. 11. Declinaui ad eos deserens Regna Coelorum, vt cum eis vescerer, assumpta Forma Hominis: I went downe vnto them, leauinge the Kingedomes of Heauen, that I mighte eate with them, hauinge receiued the Forme of Man. I leaue S. Augustine, S. Ambrose, and other like Authorities. This mater is prooued more at large in the tenthe Article, and sixthe Diuision. By these [...]ewe it may appeare, that this woorde, Forma, importeth, not onely a Shewe, but also the very Substance of the Breade.

In the seconde woorde, Operta, whiche signifieth Coouered, M. Hardinge witingly dissembleth his owne learninge, & woulde seeme not to know the manner, & nature of al Sacramentes: whiche is, to offer one thinge outwardly vnto our senses, and an other inwardly to our minde. Hereof there is sufficiently spoken before, in the Seconde,Chrysostom. in Matthae. hom. 83. [...] and Eighthe Diuision of this Article. Chrysostome saithe, In Sensibilibus Intelligibilia nobis tradidit. In Sensible, and Outwarde thinges, Christe hath geuen vs thinges Spiritual. And for Example he addeth, Sic & in Baptismo: So it fareth in the Sacrament of Baptisme. Thus S. Augustine saithe, The godly of the Jewes vnderstoode Christe in their Mann [...]. In like sorte Origen speaketh of the letter of the Scriptures,Augustin. de vtlitate Poenitentiae: In Manna Christum intellexerunt. Corpora Prophetarum colunt posita in Libris, & Literis, quasi in quibusdā Sepulchris. They honour the Bodies of the Prophetes laied in their Bookes, and Letters, as if it were in certaine Graues. So S. Augustine, Sensus in Litera manet, & per Literam vindetur: The Sense lieth in the Letter, and by the Letter it is seene. So Nicolaus Cabasilas, Spiritus celatur in Litera: The Sprite of God is hidden in the Letter. I thinke, M. Hardinge in these speaches wil not necessarily require any Corporal, or Real Presence.Origen in Matthae. Tractat. 26. Thus S. Gregorie saithe, Christus in se ipso immortaliter, & incorruptibiliter viuens, iterum in hoc Mysterio moritur. Christe liuinge in him selfe immortally, and without Corruption, dieth againe in this Mysterie. Augustin. de Spiritu & anima. ca. 2. Whereupon the Glose saithe, Moritur, id est, Mors eius Repraesentatur: Christe dieth, that is to say, his Death is represented. Nowe, as Christe dieth in the Sacrament, so is his Bodie Present in the Sacrament.Nicolaus Cabasilas. But Christe dieth not there Really, and in déede: Therefore Christes Bodie is not there Really, and in déede.

I thought it needeful to vse the moe Examples in this behalfe,De Conse. dist. 2. Quid sit Sāguis. for that this place of S. AugustineAugust. de Spiritu & litera. ca. 15. seemeth to carrie the greatest force of al others. But as S. Augustine saithe here, Christes Bodie is hidden vnder the Forme, or Kinde of Breade, euen so he saithe, Gratia Dei in Veteri Testamento velata latebat: The Grace of God laye hidden in the Olde Testament. Euen so S. Gregorie saith,Gregori. in prologo in Cantica. Vt palea frumentum, sic Litera tegit Spiritum: As the Chaffe hideth the Corne, so the Letter [Page]hideth the Sprite. Inuisibly. Euen so againe S. Augustine saith,August de Baptismo contra D [...] natistas. li. 1. c. 15. In Veteri Testamēto occultabarur Nouum. The Newe Testamēt was hidden in the Olde. But he expoundeth him self, Occultabatur, id est, occultè Significabatur. It was hidden, that is to saie, it was secretely Signified. And thus by S. Augustines owne Woordes, and exposition we maie likewise saie, Caro Christi Operta, id est, occultè Significata: Christes Fleashe, is priuily hidden, that is to saie, as S. Augustine expoundeth it, [...]t is priuily Signified.

Thus the Sacrament of Christes Fleashe, whiche, accordinge to the Doctrine of S. Augustine, beareth the name of that thinge, that it Signifieth, is called Christes Fleashe, Inuisible, Spiritual, and onely to be conceiued by vnderstandinge. For the whole worke hereof perteineth,August. de Con. dis. 2. Vt quid. not vnto the mouth, or teethe, as S. Augustine saith, but onely to Faith, and Sprite. And therefore the same S. Augustine expoundinge these woordes of Christe, Who so eateth of this Breade, shal not die, saith thus:Augustin. in Iohan. tractat. 26. Quod pertinet ad Virtutem Sacramenti, non quod pertinet ad visibile Sacramentum. Qui manducat intus, non foris: qui manducat in Corde, non qui premit dente. That perteineth to the Effecte, and Vertue of the Sacrament, not that perteineth to the Visible Sacrament. He that eateth inwardly, not outwardly: that eateth with his harte, not that presseth with his teeth. Likewise he saith of Moses, Aaron, and Phinees, and others the Faithful of that time: Visibilē cibum (Manna) Spiritualiter intellexerunt. Spiritualiter esurierūt, Spiritualiter gustauerūt. They vnderstoode Manna, that Visible meate, Spiritually: they hungred it Spiritually: they tasted it Spiritually. By these woordes, Intus, Inwardly: In Corde, in the harte: Spiritualiter, Spiritually, S. Augustine expoundeth the meaninge of this woorde, Inuisibiliter, Inuisibly. Therefore Chrysostome saith,Chrysost. 1. Corin. homi. 7. Mysterium appellatur, quia aliud videmus, aliud credimus. Nam huiusmodi est Mysteriorum nostrorum natura. It is called a Mysterie, bicause we see one thinge, and beleue an other. For suche is the Nature of (Baptisme, and our Lordes Supper, which are) our Sacramentes, or Mysteries. So saith S. Ambrose,Ambros. de Spiritu Sancto li. 3. as is alleged before: The Water of the Holy Fonte hath washed vs: the Bloude of Christe hath redemed vs: Alterum igitur Inuisibile, alterum Visibile Testimonium, &c. The one Witnes is Inuisible, the other is Visible. So the olde Father Origen saith,Origen. in L [...] cam homi. 24. S. Iohns Baptisme was Visible: but Christes Baptisme is Inuisible.

As it is the Mysterie of Baptisme, so is it also in the Mysterie of Christes Bodie. As Christes Bloude is Inuisible, wherewith we are washed, so is Christes Fleashe Inuisible, wherewith we are feadde. And as this Inuisible washinge in Christes Bloude, representeth vnto our mindes the Bloude of Christe, that was Uisibly sheadde for vs: so the Fleashe of Christe, that is Eaten Inuisibly, representeth vnto vs that Uery Fleashe of Christe, that was Uisibly, and Sensibly nailed, and torne vpon the Crosse. And thus S. Augustines meaninge maie wel stande vpright, without any Newe Secresie, or Real, or Fleashely Presence.

M. Hardinge. The .15. Diuision.

And therefore in an other place he writeth thus,De Con. Dist. 2. Hoc est quod dicimus. Sicut ergo Coelestis panis, qui Caro Christi est, suo modo vocatur Corpus Christi, cum re vera sit Sacramentum Corporis Christi, illius, videlicet, quod Visibile, quod Palpabile, mortale in Cruce positū est, vocatur (que) ipsa immolatio Carnis, quae Sacerdotis manibus fit, Christi Passio, Mors, Crucifixio, non rei veritate, sed significante Mysterio: Sic Sacramentum Fidei, quod Baptismus intelligitur, Fides est. As the heauenly Breade (saith S. Augustine), whiche is the Fleashe of Christ, in his maner is called the Bodie of Christe, when as in verte deede, it is the Sacrament of Christes Bodie, euen of that whiche is visible, whiche is palpable, and beinge mortal was put on the Crosse, and the sacrificinge it self of his Fleashe, whiche is done by the priestes handes, is called the Passion, the Death, the Crucifieinge of Christe, not in trueth of the thinge, but in mysterie signifieinge: So the Sacrament of Faith, whiche is vnderstanded to be Baptisme, is Faith. By heauenly Breade he vnderstanded [Page] not wheaten Breade,Heauenly Breade. but that heauenly meate, whiche he saith to be the Fleashe of Christe, and this farre he affirmeth the trueth of his Fleashe it self,The .196. Vntrueth. For, this Heauenly Breade must needes be taken for the Sacrament, as it shal appeare. whiche he saith to be called, Suo modo, in his maner, the Bodie of Christe: as who shoulde saie, whose trueth notwithstandinge, if ye beholde on the behalf of the maner of exhibitinge, in verie deede it is a Sacrament of Christes Bodie, whiche is in visible shape, so as he speaketh of Christes Bodie, that hath suffered.

The B. of Sarisburie.

Here M. Hardinge allegeth good mater against him self. For by these woordes S. Augustine saith, The Breade is so Christes Bodie, as the Breakinge of the same Breade is Christes Death. But the breaking of ye Breade is not Really, and in deede the Death of Christe: wherefore it foloweth that the Breade is not Really, or in deede the Bodie of Christe. And where as M. Harding seemeth to staie altogeather vpon these two woordes, Coelestis Panis, thinkinge that thereby is meante onely the Supernatural Breade of Christes very Bodie, it may like him neuertheles to vnderstande, that, not onely Christes very Bodie, but also ye Sacrament it self, may wel be called, Coelestis Panis, Heauenly Breade, for that it is a Sacrament of that Heauenly Breade.Gregor. Nyssen. de Sancto Baptismate. Ambros. de Sacramen. l [...]. 2. c. 5. Dionys. Eccle. Hier. cap. 2. Cyrill. in Iohan. lib ca. 10 So Gregorius Nyssenus calleth the Water of Baptisme [...]. The Diuine, or Heauenly Bath. So S. Ambrose calleth the woordes of Baptisme, Verba Coelestia, Heauenly Woordes. So Dionysius calleth the Oile Consecrate, Diuinissimum Oleum, [...]. So Cyrillus calleth Manna, Spiritual Breade. Thus he saith, Quomodo est Manna Panis Angelorum Spiritualis? Quia, quod Vmbra Veritatis erat, Veritatis nomine in Spiritu appellauit. Howe is Manna called the Spiritual Breade of Angelles? That thinge, that was a Shadowe of the Trueth, in Sprite, or Spiritually, he vttered by the name of the Trueth it selfe, And albeit onely Christes very Bodie it self be in deede that Heauēly Breade, yet in these woordes of S. Augustine, it cannot in any wise so be taken, as to the learned, and discrete Reader it maie soone appeare. For first S. Augustine saith, That Heauenly Breade, whereof he speaketh, is a Sacrament. But the very Bodie of Christe cannot in any respecte be called a Sacrament, as it is easy to vnderstande. For a Sacrament by S. Augustines Definition is, Signum Visibile, A Signe, or a Token, that maie be seene. But the Bodie of Christe, that M. Hardinge imagineth to be Present, cannot be seene: For S. Augustine saith, it is Spiritual, and Inuisible. Hereof it necessarily foloweth, that the very Bodie of Christe cannot in any wise be called a Sacrament: And therefore is not that kinde of Heauenly Breade, that is here mentioned by S. Augustine.

Moreouer S. Augustine saith, The same Heauenly Breade is the Bodie of Christe: Howe be it he addeth, not Uerily, and in deede, but, Suo modo, In a Manner, or Kinde of speache. But Christes very Bodie, is in deede, and Uerily, in al respectes the Bodie of Christe, without any suche qualifieinge, or limitation. And it were greate fondenes, or rather mere madnes to saie, The Uery Bodie of Christe is after a certaine manner, or in a sorte the Bodie of Christe.

These thinges first considered, for further vnderstandinge of S. Augustines minde herein, I remitte ye reader vnto the Glose vpon the same, the woordes whereof are these, De Con Dist. 2. Hoc est. In Glosa. Coelestis Panis, id est, Coeleste Sacramentum, quod verè repraesentat Carnem Christi, dicitur Corpus Christi, sed impropriè. Vnde dicitur, Suo Modo: sed non [...]ei Veritate, sed significante Mysterio: vt sit sensus, vocatur Corpus Christi, id est, Significat Corpus Christi. The Heauenly Breade, that is to saie, the Heauenly Sacrament, whiche verily representeth the Fleashe of Christe, is called Christes Bodie, but vnaptely, and vnfitly. Therefore it is saide, In a peculiar manner belonginge vnto it selfe: Not in Trueth of mater, but by a Signifieinge Mysterie: That the sense maie be this, It is called the Bodie of Christe, that is to saye, It signifieth the Bodie of Christe.

[Page]But here marke thou, gentle Reader, into what strastes these men be driuen. To mainteine the Inconueniences, and Absurdities of their Doctrine, they are faine to saie, That the very Bodie of Christe, is not, Rei veritate, Uerily, and in deede, but, Impropriè, Unaptly, and Unfitly called the Bodie of Christe.

M. Hardinge. The .16. Diuision.

Againe,In Psal. 98. In. 1 cap. Ephel. S. Augustine saith in an other place: Non hoc Corpus, quod videtis, comesturi estis. Not this Bodie, whiche ye see, shal ye eate.This place is ansvvered before in the fi [...]the Article, and in the seuen the Diuision. And S. Hierome saith, Diuinam & Spiritualem Carnem manducandam dari, aliam quidem ab ea quae Crucifixa est, That Diuine, and Spiritual Fleashe is geuen to be eaten, other beside that, whiche was Crucified. VVherefore in respecte of the exhibitinge, the Fleashe is diuided, that in it selfe is but one: and the Fleashe exhibited in mysterie, is in very deede a Sacrament of Christes Bodie visible, and palpable, whiche suffered on the Crosse. And thus it foloweth of conuenience, where as the Fleashe is not the same accordinge to the qualities of the exhibitinge, whiche was Crucified, and whiche nowe is sacrificed by the handes of a Prieste: againe, where as the Passion, Death, and Resurrection are saide to be done, not in trueth of the thinge, but in mysterie Signifieinge: it foloweth (I saie) that the Fleashe is not the same in qualities, so as it was on the Crosse, though it be the same in substance.

Many mo authorities might be alleged for the openinge of this mater, but these for this present are ynough, if they be not to many, as I feare me, they wil so appeare to the vnlearned Reader, and to suche as be not geuen to earnest studie, and diligent searche of the truethe. By these places it is made cleare, and euident, that these Names, Figure, Image, Signe, Token, Sacrament, and suche other the like, of force of their signification doo not alwaies exclude the trueth of thinges: but doo onely shewe, and note the maner of presence. VVherefore, to conclude this maier, that is somewhat obscure to senses litle exercised, the Figure of the Bodie, or Signe of the Bodie, the Image of the Bodie, dothe note the coouertnes, and secretenes in the maner of the exhibitinge, and doth not diminishe any whitte the truethe of the presence. So we doo accorde with M. Iuel in this Article touchinge the forme of woordes, but withal we haue thought it necessarie, to declare the true meaninge of the same, whiche is contrarie to the doctrine of the Sacramentaries.

The B. of Sarisburie.

M. Hardinge, as in his woordes he pretendeth greate stoare of authorities, so in his choise he bewraieth greate wante. For, to passe by the place of S. Hierome, whiche is answeared before in the fifthe Article, and .7. Diuision, the woordes of S. Augustine seeme vtterly to ouerthrowe al these his grosse, and Fleashely Fantasies. For better vnderstandinge whereof, it is to be noted, that, when Christe had opened that Heauenly Doctrine of the Eatinge of his Bodie, and Drinkinge of his Bloude, the Capernaites hearinge his woordes, imagined, euen as M. Hardinge nowe dooth, that he meante a very Fleashly Eatinge with their Bodily mouthes: and therefore beganne to be offended, and saide, His speache was ouer harde, and departed from him. Upon occasion hereof, S. Augustine writeth thus, Ipsi erant duri, non sermo. Christus instruxit eos, qui remanserant, & ait illis: Spiritus est, qui viuificat: Caro autem nihil prodest. Verba, quae locutus sum vobis, Spiritus sunt, & vita. Spiritualiter intelligite, quod locutus sum. Non hoc Corpus, quod videtis, manducaturi estis, nec bibituri illum Sanguinem, quem fusuri sunt, qui me Crucifigent. Sacramentum aliquod vobis commendaui: Spiritualiter intellectum viuificabit vos. They were harde: Christes woorde was not harde. Christe instructed them, that remained, and saide vnto them, it is the Sprite, that geueth life, the Fleashe profiteth nothinge. The woordes, that I haue spoken, are Sprite, and Life. Vnderstande ye spiritually, that I haue spoken. Ye shal not Eate this Bodie, that ye see: neither shal ye drinke that Bloude, that they shal sheadde, that shal Crucifie me. I haue recommended vnto you a certaine Sacrament: Beinge Spiritually vnderstanded, it wil geue you life. These woordes be plaine of them selfe, and neede no longe construction.

[Page]The difference, that M. Hardinge hath diuised bytweene Christes Bodie in Substance, and the self same Bodie in respecte of qualities, is a vaine Glose of his owne, without Substance. For S. Augustine saith not, as M. Hardinge woulde faine haue him to saie, Ye shal not Eate this Bodie (with your bodily mouth) Quale videtis, vnder suche Conditions, and qualities of Mortalitie, and Corruption, as yowe nowe see it: but, Quod videtis, that is, Yowe shal not eate the same Bodie in Nature, and Substance, that nowe ye sée.

Neither was the Bodie of Christe at that time, when he Ministred the holy Communion, and spake these woordes to his Disciples, endewed with any suche qualities. For it was neither Spiritual, nor Inuisible, nor Immortal: but contrarywise, Earthly, Uisible, and subiecte to Death.

To be shorte, S. Augustine speaketh not one woorde, neither of this Carnal Presence: nor of Secrete Beinge vnder Couerte: nor saith, as M. Hardinge saithe, that the very Bodie of Christe is a Figure of Christes Bodie: nor imagineth in Christe two sundrie sortes of Natural Bodies: nor knoweth any one of al these M. Hardinges strange Collections. Thus onely he saith, Non hoc Corpus, quod videtis, manducaturi estis: Touchinge your Bodily mouth, Ye shal not Eate this Bodie of mine, that ye see. Of whiche woordes M. Hardinge, contrary to S. Augustines expresse, and plaine meaninge, as his common wonte is, concludeth the contrary: Ergo, with youre Bodily Mouth, ye shal eate this self same Bodie in Substance, that ye see.

Nowe, for as muche as M. Hardinge wil saie, Wée diuise Figures of our selues without cause, and that Christes woordes are plaine, and ought simply to be taken, as they sounde, without any manner Figure, I thinke it therefore necessarie in fewe woordes to shewe, bothe what hath leadde vs, and al the Ancient Writers, and Olde Doctours of the Churche, thus to expounde the Woordes of Christ: and also, howe many, and howe strange, and monstrous Figures M. Hardinge with his Bretherne are driuen to vse in the Exposition of the same. And to passe ouer al the Olde learned Fathers, whiche in their writinges commonly cal the Sacrament 1 a Representation, a Remembrance, a Memorie, an Image, a Likenes, a Samplar, a Token, a Signe, and a Figure, &c. Christe him self before al others, seemeth to leade vs hereunto, bothe for that at the very Institution of the holy Mysteries he saide thus, Doo ye this in Remembrance of me: And also, for that in the 2 sixth Chapter of S. Iohn, speakinge of the Eatinge of his Fleashe, he forewarned 3 his Disciples of his Ascension into Heauen, and shewed them, that his very Natural 4 Fleashe, Fleashely receiued, canne profite nothinge.

Moreouer, it is not agréeable, neither to the Nature of a Man, Really, and in 5 deede to eate a mannes Bodie: nor to a mannes Bodie, Really, and in deede, without Figure, to be Eaten. For that, S. Augustine saith, were Flagitium, & facinus: An horrible wickednes. Augusti. de Doctrina Christiana. lib. 3. cap. 16. And againe he saithe, Horribilius est, humanam Carnem manducare, quàm perimere: & Sanguinem humanum bibere, quàm fundere: It is a more horrible thinge, to eate mannes Fleashe, then it is to kille it: and to drinke mannes Bloude, then it is to shead it. For this cause he concludeth,Augusti. contra aduers. Legis & Prophetar. lib. 2. cap. 9. Figura ergo est: Therefore it is a Figure. And in like manner Cyrillus saithe, Sacramentum nostrum non asseuerat Hominis manducationem: Our Sacrament auoucheth not the Eatinge of a man.

Againe, in these woordes of Christe we finde Duo disparata, that is, two sundrie 6 termes of sundrie Significations,Augusti de Doctrina Christiana. lib 3. cap. 16 and Natures, Panis, and Corpus: whiche, as the learned knowe, cannot possibly be Uerified the one of the other, without a Figure. By sides al this, in euery of these clauses, whiche so nearely touche Christes Institution, there is a Figure: To drinke the Cuppe of the Lorde, In steede of 7 the Wine in the Cuppe, it is a Figure: To drinke Iudgement: Cyril. contra obiect. Theodoreti. Iudgement is a Spiritual 8 [Page] thinge, and cannot be dronken with the mouth: Therefore it is a Figure 9 My Bodie, that Is geuen, that Is broken: in steede of, That Shalbe geuen, and 10 That Shalbe broken, is a Figure. I am Breade: Christe Really, and in deede, was 11 no material Breade: It is a Figure. The Breade is the Communication of the Lordes Bodie: In steede of these woordes, It representeth the Communication of the Lordes 12 Bodie: It is a Figure. The Cuppe is the Newe Testament: The Cuppe in deede, and verily is not the Newe Testament: Therefore it is a Figure. In euery of these Clauses M. Hardinge must needes see, and confesse a Figure: and so it appeareth, that in the very Institution of Christes Holy Mysteries, there are vsed a greate many, and sundrie Figures: al notwithstandinge, both consonant to Reason, and also agréeable to Goddes Holy woorde.

But nowe, marke wel, I beseeche thée, good Christian Reader, howe many, and what kindes of Figures, M. Hardinge, and the reste of his companie haue benne forced, to imagin in these cases.

1 First, they saie, This pronowne, Hoc, This, signifieth not, This Breade, as al the Olde Writers vnderstande it, but, Indiuiduum Vagū, whiche is neither Breade, nor any certaine determined thinge elles: but onely one certaine thinge at large in generalitie.

2 This Uerbe, Est, They expounde thus, Est, hoc est, Transubstantiatur: Suche a Figure, as neuer was vsed of any Olde Authoure, either Holy, or Profane: or Heretique, 3 or Catholique: or Greeke, or Latine. In these woordes, Take ye: Eate ye: This is my Bodie, They haue founde a Figure called Hysteron Proterō, whiche is, when the whole speache is out of order, and that set byhinde, that shoulde goe before. For thus they are driuen, to shifte it, and turne it: This is my Bodie: Take ye: Eate yee.

In these four woordes lieinge in order al togeather, He Tooke, He Blissed, He Brake, He Gaue, They imagine thrée sundrie Figures, & expounde the same 4 in this wise: He tooke, the Breade: He Blissed, He transubstantiated, or turned 5 the Breade: He brake, the Accidentes, or shevves: He gaue, His Bodie. Hoc 6 facite, Doo ye this in Remembrance of me, They expounde thus, Sacrifice this.

7 Whiche also they floorishe out with other Figures in this wise, Sacrifice me in Remēbrance of me. In this one woorde, Panis, Breade, They haue founde a swarme 8 of Figures. Sometimes they saie, It is called Breade, bicause it was Breade before: 9 Sometimes, bicause the Infidel taketh it to be Breade: Sometimes, bicause 10 there remaine stil the Accidentes, and Formes of Breade: Sometimes, bicause 11 the same Accidentes feede the Bodie miraculousely, as if it were Breade. Sometimes, 12 bicause it is that Supernatural Breade, that came from Heauen.

Likewise in this one woorde, Frangimus, or Frangitur, they haue a number of 13 Figures. For sometimes they expounde it thus, The Breade, that we Breake: that 14 is, The Accidentes, that vve Breake: Sometimes, The Breade, that we Breake: That is to saie, The Breade, that vve take to be Broaken: Sometimes, this 15 woorde, Frangere, is not, to Breake, but onely, to make a Feaste. In their Masses 16 they saie, Frangitur, id est, Frangebatur. It is Broken, That is to saie, It vvas 17 Broken. Sometimes they saie, Frangitur, id est, videtur Frangi: It is Broken, That is to saie, It seemeth to be Broken. The meaninge whereof is this, Frangitur, 18 id est, non Frangitur. It is Broken, That is to saie, It is not Broken.

19 In these woordes, Non bibam amplius de hoc fructu vitis, I wil drinke no more of this fruite of the Vine: The Fruite of the Uine, whiche is a Substance, they expounde, The Accidentes. And to leaue that miraculous Figure of al Figures, 20 Concomitantia, whereby one is made two, and two are made one: Consider, good Reader, the strangenes of the Figures, and the wonderful shiftes, that M. [Page] Hardinge hath imagined in this litle treatie, to defeate, and auoide the manifest woordes of the Holy Fathers. Sometimes the Formes, and Accidentes are the 21 Sacrament: Sometimes Christes Bodie it selfe is the Sacrament: Sometimes 22 Both togeather are the Sacrament: Sometimes the Breade is a Figure of Christes 23 Bodie, before Consecration: And so by meane of M. Hardinges Figures, there 24 is a Sacrament, before it be a Sacrament: and a Figure, before it be a Figure. Sometimes, the Holy Accidentes, and outwarde Holy Shewes, are a Figure of 25 Christes Bodie Inuisible, vnder them secretely conteined: Sometimes the same 26 Bodie Inuisible, is a Figure of the Bodie of Christe Uisible. And so there is Figure vpon Figure: and a kinde of demonstration, whiche they calle, Notum per ignotum: Or rather, Verum per Falsum: Sometimes, the Sacrament is a Figure of 27 the life to come: And sometimes, as Hosius fansieth, it is a Figure of the Churche.28 Sometimes Tertullian vnderstoode not, no not so much as the Grāmatical sense of 29 Christes Woordes: Sometimes Christes Uery Bodie is not Aptly, and Fitly 30 called the Bodie of Christe, but onely Impropriè, and After a manner.

Thus M. Hardinge rometh, and wandereth vp, and downe, as a man that had loste his waie: Suche shadowes, and coloures he canne caste: Into so many formes, and shapes, and figures he canne turne him self. So many, and so monstrous Figures maie he forge in the Institution of the Holy Sacramente, onely to auoide one simple, plaine, vsual, and knowen Figure. And yet he abuseth not the simplicitie of the people. There he forceth his Figures, where as is no neede of Figures: And without suche vaine Figures this vaine Doctrine cannot holde. That one Figure, that we vse, is plaine, and cleare, vsed by al the Ancient learned Fathers, and agréeable to the tenoure of Goddes Woorde. But M. Hardinges Figures, as they be many, so be they vnnecessarie, and Fantastical, neuer vsed, or once mentioned by any Ancient Doctoure of the Churche, and serue onely to breede darkenes, and to dimme the light.

Howe muche better were it for him, to leaue these shiftes, and childishe fables, and plainely, Tertullian contra Marcionem. lib. 4. and simply to saie, as Tertullian saith, Hoc est Corpus meum, Hoc est, Figura Corporis mei. This is my Bodie, that is to saie, This is a Figure of my Bodie. Or, as Maximus the Greeke Scholiast saith, [...]. These be Tokens, Maximus Scholiast in Eccle. Hier. cap. 2. but not the Trueth. Or, as S. Augustine saith, Figura est, praecipiens Passioni Domini communicandum esse, & suauiter, atque vtiliter recondendum in memoria, quòd pro nobis Caro eius Crucifixa, & Vulnerata sit. It is a Figure, commaundinge vs to Communicate with the Passion of Christe,Augustin. De Doctrina Christiana. li. 3. c. 16.and comfortably, and profitably to laie vp in our Remembrance, that his Fleashe was Crucified, and wounded for vs.

FINIS.

THE THERTEENTH ARTICLE, OF PLVRALITIE OF MASSES.

[Page]

The B. of Sarisburie.

Or that it was lawful then to haue .xxx.xx. xv.x. or v. Masses saide in one Churche in one daie.

M. Hardinge. The .1. Diuision.

As M. Iuel here descendeth by diuerse proportions and degrees from xxx. to v. firste by takinge away x. the thirde parte of the whole, and then v. from the reste three times: so it might haue pleased him also to haue taken away three frō v. the laste remanēt, and so to haue lefte but two in al.Tvvo Masses in one day M. Ha [...] dinge offereth to prooue: But no moe. A Simple gheasse. VVhiche if he had done, then shoulde we so haue made vp that number, as in this audite he might not otherwise doo, in regarde of his owne free promisse, but allowe our accompte for good and sufficient. For that number we are wel hable to make good. And what reason hath moued the auncient Fathers gouernours of the Churche, to thinke it a godly, and a necessary thinge, to haue two Masses in one Churche in one day, the same reason in cases either hath, or mighte haue moued them and their successours after them likewise to allowe three, or foure Masses, and in some cases fiue, or moe.

The B. of Sarisburie.

M. Hardinge of his courtesie shoulde geue vs leaue, to lay out our owne reckeninges, as we thinke beste, hauinge him selfe the aduantage of controlment, if errour happen to fal out. Of so great a number of Masses, as they haue this daie in their Churches, and say, they haue had, and continewed from the beginninge, euen from the Apostles time, if I require of him onely the proufe of fiue, I offer him no wronge: But, if he of that whole number, be hable to shewe but onely two, and if the same two in the ende be founde no Masses neither, but onely publique Communions, suche as be now vsed in Refourmed Churches, then is he a greate dissembler, and dooth no right. Upon what occasion M. Hardinges Masses grewe firste to this plentie, and to so great waste, Cochlaeus one of the chiefe patrones of that cause declareth it thus:10. Cochlaeus de Sacrif. Missae. Quòd olim tam frequentes non fuerint Missae, neque tot Sacerdotes, quot hodiè, inde accidisse arbitror, quòd olim omnes tum Sacerdotes, tum Laici, quicunque intererant Sacrificio Missae, peracta oblatione, cum Sacrificante communicabant: sicut ex Canonibus Apostolorum, & ex Libris, atque Epistolis antiquissimorum Ecclesiae Doctorum perspicuè cognoscitur. That in olde times there were not so many Masses, nor so many Priestes, as be nowe, I recken the cause thereof to be this: for that in olde times, al, that were present at the Sacrifice of the Masse, as wel Priestes, as Laye men, did Communicate togeather with the Minister, as it is plaine to be seene by the Canons of the Apostles, and by the Bookes, and Letters of the most Ancient Doctours of the Church. He addeth further, Nunc verò &c. But now, seeinge the order of Communion is no more obserued emongst vs, and that through the negligence, and slouthfulnes, as wel of the Laye people, as of the Priestes, the Holy Ghost by the often saieinge of Priuate Masses, hath founde out [...] godly remedie for this wante. Here wée sée, that Negligence, and Slouthfulnesse, & Lacke of Deuotion, bothe in the people, and in the Priest, is a good leare to bréede Masses. And that the Priestes, as many as were present, did then Communicate with the Priest,Canones Apost. can. 9. that Ministred, it is plaine by the Canons of the Apostles, and by sundrie other good Authorities, which now I purposely passe by. And to this purpose it is written thus, in a litle booke set abroade vnder the name of S. Hierome: Non debet Episcopus repudiare Eucharistiam Presbyteri: De Septem ordinib. Eccle. gradu. 6. The Bishop ought not to refuse the Sacrament of a Prieste. But M. Hardinges Priestes vtterly refuse to [Page] Communicate one with an other: and, be they neuer so many in one Churche togeather, yet wil they saie seueral Masses, at sundrie Aultars. And not onely thus, but also,Concil. Toletan. 12. Ca. 5. as it appeareth by ye Councel of Toledo in Spaine, one Priest hath sometimes said foure, fiue, or moe Masses in one day. Pope Leo saide some daies .vij. some daies eight Masses,Beatus Rhenanus in annota. in Tertul. De Corona Militis. and some daies moe. The excesse, and oultrage whereof was so greate, that they haue benne forced to prouide Lawes, and Canons to the contrary. For thus they haue decreed: Presbyter in die non amplius, quàm tres Missas celebrare praesumat. Let not any one Priest presume to saie more, then three Masses in one daie. Concil. Salesgunstadien. ca. 5. Leonis Epist. 81. We maie wel thinke, that priestes then saide good stoare of Masses, when it was thought sufficient, to stinte them at thrée. The cause that mooued Leo, and other Ancient Fathers, to appoint twoo Communions to be Ministred in one daie, was, as it shal wel appeare, that the whole people might Communicate al togeather, quietly, and without disturbance. Whiche thing of it self vtterly ouerthroweth the whole abuse of Priuate Masses.

But the causes, that haue increased the number of M. Hardinges Priuate Masses, as they are alleged by Innocentius the De Con. Dist. 1. Sufficit. .3. and others, are these, That there maie be one Masse saide, Of the Daie: and an other, For the Deade: and, That there maie be regarde had to honestie,De Celebratione Missarum, & alijs, &c. and Profite. For so they saie, Causa Honestatis, vel Vtilitatis: vt si dicta Missa de die, superueniat aliqua magna persona, quae velit audire Missam, As if any notable personage happen to come to Churche, after that Masse is donne, and be disposed to heare Masse. These be very easy causes: Upon the same, the Priest maie saie twentie Masses, as wel as thrée.

M. Hardinge. The .2. Diuision.

Nowe if that rekeninge coulde duely be made of our parte, M. Iuel perhaps woulde then saie, as commonly they saie, that confesse their erroure in numbringe, that he had mystolde him self. Al be it, here it is to be marueiled, that he appointeth vs to prooue a number of Masses in one Churche, in one daie, that vtterly denieth the Masse, and woulde haue no Masse in any Churche any daie at al. And standinge in the denial of the whole so peremptorely as he dooth, it maie seeme strange, that he shoulde thus frame this Article. For what reason is it to chalenge vs for proufe of so greate a number, sith he taketh awaie altogeather?

The B. of Sarisburie.

I haue keapte my rekeninge wel yenough, as, I trust, it wil wel appeare. But if M. Hardinge, of so greate a number of his Masses, be hable to proue no more but two, and ye same two in the ende be founde Publique Communions, and no Priuate Masses at al, then maie we iustly saie, That he hath both muche misrekened the people, and also shamefully mistolde him self.

As before I vtterly denied, that any Priuate Masse was euer vsed within sixe hundred yeeres after Christe, so in this Article, that the simple, that so longe haue benne deceiued, might the better vnderstande, both the greate disorder, that M. Hardinge mainteineth, and also, howe farre the Churche of Rome is growen from the primitiue Churche of God, I thought it not amisse to sette out the mater by partes, in suche plaine diuision. Therefore the marueil, that M. Hardinge raiseth hereof, is not so greate. The mater considered, his Reader wil rather marueil at his marueil.

M. Hardinge. The .3. Diuision.

It appeareth, that beinge not vnwittinge, howe good proufes we haue for the Masse it self, he thinketh to blanke vs by puttinge vs to the proufe of his number of .xxx.xx.xv.x. or .v.

Verily this kinde of men fareth with the Churche muche like vnto stronge Theeues, who hauinge [Page] robbed an honest wealthy man of al his money, saie afterwardes vnto him vncourtuously, ah Carle, howe camest thou by so muche Olde Golde? Or if it like not them to be compared with Theeues, in regarde of the roume they haue shuffled them selues, into, they may not vnfittely be likened to a Iudge of the Stemerie at L [...]dforde in Deuonshire, who (as I haue hearde it commonly reported) hanged a felone amonge the tinners in the forenoone, and sate vpon him in iudgement at afternoone. And thereof to this daie, suche wrongeful dealinge in a common Prouerbe is in that Countrie called Lydforde Lawe. Sithe that you, M. Iuel, and your felowes, that nowe sitte on the benche, require of vs the proufe of moe Masses in one Churche in one day, as it were a verdite of twelue men: of equitie and right, ye shoulde haue hearde our verdite, er ye had geuen sentence, and condemned the Masse.

The B. of Sarisburie.

Howe good cause M. Hardinge hath, to make these vauntes of his proufes for his Priuate Masse, it may soone appeare vnto the discrete Reader vpon the viewe. But here he thought it proufe sufficient, for the multitude of his Masses, to cal vs Théeues, and wicked Iudges, and to charge vs with the Lawe of Lydforde, and so to solace him selfe with an olde Wiues tale, and to make holy day out of season. How be it, this comparison of his Théeues is not so greately agréeable to his purpose. For the coyne, that is taken from him, was neither Golde, nor so Olde as he maketh it, nor was it touched with Caesars stampe. We may rather say vnto him:Esai. 1. Sometime ye had Golde: but how is it now [...]ecome Drosse? ye had good seede: but how is it now become Cockle? Marke. 4. Thou were sometime a Faithful Cittie: how arte thou now become an Harlot? Esai. 1. 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,Apocalyp. [...] ▪ Dicis, diues sum, & ditatus, & nullius egeo: & nescis, quòd tu es miser, & miserabilis, & pauper, & Coecus, & nudus: Thou sa [...]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,Cicero. 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:Esaie. 5. 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,Iohan. 3. 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 CochlaeusCochlaeus de Sacrif. Missae. 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, yt grewe both in Priest, and People. Then ye beganne, to tel the simple, that it was sufficient for them to [...]itte by: that your Masse was a Propitiatorie Sacrifice for their sinnes: that it was auaileable vnto [Page] 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.Rob. Holcot. li. 4. quaest. 3. 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, [...]. Quaest. 7. Non oes. In Glosa. in nig [...]edine vitiorum, in [...]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:De verbis Domini in Euāgel. Matthaeiserm. 19 Si Presbyter intercessiones vendit, viduarum munera libenter amplectitur, negotiator magis videri potest, quàm Clericus. Nec dicere possumus, Nemo nos inuasores arguit: violentiae nullus accusat: quasi non interdum maiorem praedam à viduabus blandimenta illiciant, quàm 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, [...]uetonius in Iu [...]o. 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:Plutarchus in Lysandra. 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 fl [...]eth before the light, [...]. Samuel. 5. 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 R [...]me, with greate, and sober de [...]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 [...]sed, when they sate vpon the benche. They caused Deade men, and Wemen to [Page] 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,Lidforde Lavve. burnte that most Reuerende Father D. Cranmere at Rome in a mummerie, before he euer sawe him, or hearde him speake: and yet that notwithstandinge, they arreigned him in Oxforde, and iudged him afterwarde to be burnte. They firste tooke, and imprisoned the innocent, that had broken no lawe, and afterwarde diuised a lawe to condemne him. With such courtesie, Cyrillus saithe, Christ was intreated of the Iewes.Cyrillus in Iohan. li. 12. ca. 43. Primùm ligant: deinde causas in eum quaerunt: Firste they binde him: and afterwarde they imagine mater against him. And to passe by many other like disorders, and horrible extremities of that time, firste they scattered, and forced their Masses through the Realme againste the Lawes: afterwarde they stablished the same by a Lawe: laste of al the nexte yéere folowinge they summoned, and had a solemne Disputation in Oxforde, to trie whether their lawe were good, or no. Uerily this séemeth muche like the Lawe of Lydforde. For in order of Nature, the Disputation should haue béene firste, and thē the Lawe, & laste of al the Execution of the same amonge the people.Tertull. de R [...] surrectione Carnis. But Tertullian saithe: Haeretici ex conscien [...]ia infirmitatis suae nihil vnquam tractant ordinariè. Heretiques, for feare of their owne weakenes, neuer proceede in dewe order.

M. Hardinge. The .4. Diuision.

Nowe touchinge the number, and iteration of the Masse, firste we haue good and auncient auctoritee for (197)The .197. Vntruth. For these tvvo Masses, vvere tvvo Communions. two Masses in one Churche in one daye. That eloquent and Holie Father Leo the firste, writeth thus to Dioscorus the Bishoppe of Alexandria. Volumus illud quo (que) custodiri, vt cum solennior Festiuitas conuentum populi numerosioris indixerit, & ad eam [...]anta multitudo conuenit, quae recipi Basilica simul vna non possit, Sacrificij Oblatio indubitanter iteretur: ne ijs tantùm admi [...]sis ad hanc Deuotionem, qui primi aduenerint, videantur ij, qui postmodum confluxerint, non recepti. Cùm plenum pie [...]atis at (que) rationis sit, vt quoties Basilicam, in qua agitur, praesentia nouae plebis impl [...]uerit, toti [...]s Sacrificium subsequens offeratur. This order we wil to be kepte, that, when a number of people commeth to Churche togeather at a solemne feaste, if the multitude be so greate as maye not wel be receiued in one Churche at once, that the Oblation of the Sacrifice hardely be doone againe, leste if they onely shoulde be admitted to this Deuotion, who came firste, they that come afterwarde maye seeme not to be receiued:Churche filled▪ For as muche as it is a thinge ful of Godlinesse, and reason, [...]hat howe oftentimes the Churche, where the seruice is doone, is filled with a newe companie of people, so oftentimes the Sacrifice there ef [...]soones be offred.

By this Father, whom the greate (198)The 198. Vntrueth. For there is no such Canon in al that Councel. General Councel of Chalcedon agnised for Supreame Gouernour of the Churche of Christe, and honoured with the singular title of Vniuersal Bishoppe, it is ordeined, that if anywhere one Churche coulde not conueniently holde al the people togeather at one time: they that came after the firste companie, shoulde haue theirThis Deuotion vvas, that the vvhole people shoulde receiue the Communion: vvhich thing is contrary to Priuate Masse. Deuotion serued by hauinge an other Masse celebrated againe. And least perhaps some might doubte whether that were lawful so to be doone or no, or because then some doubted thereof, as nowe likewise some seeme to doubte of it: to put the mater out of doubte, he saithe assuredly, Sacrificij Oblatio indubitanter iteretur. Let them not sticke to iterate, or doo againe the Oblation of the Sacrifice, that is to saye, Let the Masse be celebrated againe, indubitanter, without castinge peril, without stickinge, staggeringe, or doubtinge. In that epistle he sheweth two greate causes, why more Masses then one maye be doone in one Churche in one daye. The one is, leaste the aftercommers shoulde seeme rei [...]cted, non recepti, not receiuedTo the Communion.: The other is, that the one parte of the people be not defrauded of the benefite of their Deuotion: as himselfe saithe, Necesse est autem vt quaedam pars populi sua deuotione priuetur, si, vni [...]s tantum Missae more se [...]ua [...]o, Sacrificium offe [...]e non possint, nisi qui prima diei parte conuenerint. It must needes be, that a parte of the people be be [...]efie of their deuotion,The people offer the Sacrifice if, the custome of hauinge one Masse onely kepte, none maye offer the Sacrifice, but such as came to Churche togeather in the morninge, or firste parte of the daie. Nowe, the people [Page] maye neither be reiected, whom God hath chosen: nor sparckled abroade, whom our Lorde hath gathered togeather: neither ought they to be defrauded of their Deuotion, by withdrawinge the Masse from them, but rather to be styrred thereunto by their deuoute presence, at the celebration of the same, where the Deathe,A blinde Commentarie contrary to the Texte. and Passion of our Lorde is liuely represented before their eies: the very same Bodie, that suffered on the Crosse, of thē by the Ministerie of the Priest offered to the Father, in a Mysterie, but truely, not to be a newe redemption, but in Cōmemoration of the Redēption alreadie perfourmed.

By this testimonie we finde, that it was lawful within sixe hundred yeeres after Christe, (for Leo liued aboute the yeere of our Lorde 450.) to haue two Masses in one Churche in one daie, for so muche the woorde, iteretur, doothe importe at leaste, and if there were moe, the case so requiringe, the woorde wil beare it wel inough.

Nowe by this Holie Bishoppes Godly wil, the custome of hauinge one Masse onely in one daye was abrogated, and this decreed, that in time of two sundrie resortes of people to Churche, two sundrie Masses shoulde be celebrated, for the auoidinge of these two inconueniences, leaste the aftercommers shoulde seeme not receiued, but reiected like excommunicate personnes, and that a parte of the faithful people shoulde not be put beside their Deuotion.A guil [...]ful Fallax A non Causa, vt Causa. VVhereupon I make this reason, The causes standinge, the effectes folowe: But the danger of the peoples seeminge to be reiected, and the defraudinge of their Deuotion, whiche are causes of iteratinge the Masse in one daye, did in that age in some Holy daies of likelihoode thrise, yea fower, or fiue times happen, and in our time certainely dooth commonly so often, or oftener happen: wherefore the Masse maye so many times be saide in a daye in one Churche.

VVhere great multitude of Christen people is, as in townes, wee see some resorte to Church earely in the morninge, making their spiritual oblations to the intent to serue God [...] er they serue man in their worldely affaires, al cannot come so earely. Others come at their conuenient opportunitie, some at sixe, some at seuen, some at eight, some at nine, or tenne of the Clocke. If they, which through lawful lettes cannot come at the firste houres, comminge afterwarde be roundely tolde by the Priest, come ye at suche, or at suche houres, or els ye get no Masse here: shal not they accordinge to Leo his sayeinge seeme to be reiected, and defrauded of their deuotion? Al wel disposed people aboute Powles cannot come to Postels Masse at foure, or fiue of the Clocke in the 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,The Churche filled. 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,August. de Verbis Domini secundum Lucam [...]ermo. 28. 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,Hieronym. in Apologia aduer sus Iouinian. 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:August. De Bono Perseuer antiae [...]. 2. ca. 4. Whiche Communion Leo calleth Missa, by a Latine woorde, then newly receiued in the Latine Churche. In which [Page] 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 ye 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,Concil. Agath. Ca. 21. anno. 44 [...]. In Paschate, Natali Domini, Epiphania, Ascensione, Pentecoste, Natali S. Iohannis Baptistae, & si qui maximi dies in Festiuitatibus habētur, non nisi in Ciuitatibus, aut Parochijs Missas reneāt. 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 Aruer [...]e,Concil. Aruern. ca. 14. anno. 557. 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,Augustin. Epist. 118. ad Ianuariū. 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.Gregorius in Euangelia hom. 8. 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,De Conse. D [...]st. [...]. Nocte Sancta. what it meante, they turned it onely to a fantastical Mysterie, that ye 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 [Page] Title to be founde. Onely Gregorie reportet [...] it: but the same Gregorie reporteth further withal, that Leo woulde neuer suffer him selfe to be called the Uniuersal Bishop,Superbum, Arrogans, Antichristianum. 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, Iteretur. may stande as wel with three, or foure, or moe Masses, as with twoo, whiche thinge is not denied, he might also as wel haue noted, that the same woorde Iteretur, importeth likewise one, and the selfe same Minister, and none other. For if the Seconde Communion be Ministred by an other Priest, and not by the same, it cannot rightly be saide, Iteratur. And further, the same woorde necessarily signifieth, that one Communion was then in suche cases ministred successiuely, and in order after an other: and not twoo Masses, or thrée, or foure, or sixe, or tenne togeather, al at once, as the manner is now in the Churche of Rome.

Hereof M. Hardinge frameth vs this formal Syllogismus: The cause, that mooued Leo to take this order, was, that al, and euery of the deuoute people might heare Masse: But it is likely, the people resorted to the Churche at sundrie times, some rather, some later, and not al at once: Ergo, It is likely, that to satisfie the peoples deuotion, there were sundrie Masses saide in one day.

It is likely, that M. Hardinge neuer examined the partes, and likelyhoode of this Argument. For first the Maior, or Head Proposition is apparent false, grounded, as it is termed in Logique, A non causa, vt causa, Presuming, that thing to be the cause, whiche in déede is no cause. For the cause, that mooued Leo, was not the hearinge of Masse, as it is already prooued, but the receiuinge of the Holy Communion.

The Minor, or Seconde Proposition, notwithstandinge in some parte it may seeme true, yet it is nothinge agréeable to Leoes meaning. For Leo speaketh not of one man, or twoo, nor of the ordinarie course of euery daye, but onely of greate Solemne Feastes, and of suche resorte of people, as might fil vp the whole Churche. His woordes be plaine, Cùm solennior Festiuitas conuentum populi numerosioris indixerit: And, Quoties Basilicam praesentia nouae plebis impleuerit. Therefore, to beare vs thus in hande, that Leo had suche a special care, either for the Terme time in London, or for the people aboute Paules, or for hearinge the Postels masse, it is a very vaine, and a childishe fantasie: like as this also is, that he addeth, The people should be denied that Spiritual Comforte. For, alas, what Comforte can the people receiue, where as they can neither see, nor heare, nor vnderstande, nor know, nor learne: but stande onely as men amased, vtterly berefte of al their senses? Let M. Hardinge once lay aparte dissimulation, and tel vs, by what waies, or meanes, the people at his Masse can possibly receiue this Spiritual Comforte. If he woulde speake truely, and that he knoweth, as he seldome dooth, he shoulde rather cal it Spiritual Blindenesse.

And, where as he pleadeth his to [...]ies, quoties, and thereby woulde erecte a whole totquot of Masses, sans number, if he had aduisedly considered out the whole sentence, he shoulde better haue espied out his owne fol [...]e, and haue had lesse occasion, to deceiue the people. For Leo saithe not, as M. Hardinge woulde force him to say, As often as any deuoute people cometh to Churche, but, as it is saide before, Quoties Basilicam praesentia nouae plebis impleuerit: As often as the presence of [...] newe companie shal haue filled vp the whole Churche. In suche cases it was lawful to [Page] beginne againe the whole Communion, and not otherwise. By these woordes, M. Hardinges Totquot is muche abbridged.

In the ende he concludeth, not onely against Leo his Authour, but also against the very expresse order of his owne Churche, That one Priest, (for Leo speaketh onely of one, and of no moe) may say Masse boldely without stickinge, or staggeringe, as often as any people resorteth to him. For, now it is thought sufficient for one Priest, to saie one Masse vpon one day, and no moe. So it is determined by Pope Alexander, Sufficit Sacerdoti vnam Missam in vno die celebrare. It is sufficient for a Prieste to say one Masse vpon a day. De Conse. dist. 1. Sufficit. Onlesse it be in case of great necessitie, whiche the Glose, as it is before alleged, wel expoundeth, Causa Honestatis, vel vtilitatis, In case of Honestie, De Celeb. Miss. Consuluisti. In Glosa. or of Profite: as if some greate personage happen vpon the suddaine to come to Churche. Likewise the Councel of Salesgunstadium hath straitely charged, that no Priest presume, to say more then three Masses vpon one daie, the one,Concil. Salesgunstadien. ca. [...]. in course Of the Day Present: the other, For ye Deade: the third, to pleasure some noble personage: whiche also is a great stopple to M. Hardinges Totquot. In these prouisoes, there is no manner consideration had to the Deuotion of the people: but, contrary to M. Hardinges Newe Canon, they are vtterly leafte without their Spiritual Comforte. And therefore Pope Clement the seuenth caused one Frier Stuppino in Rome to be whipte naked through the streates, for that he had saide v. or vi. or moe Masses in one day, to satisfie the Deuotion of the people.

Thus, good Reader, thou maiest see, bothe the partes, and the force of M. Hardinges Syllogismus: M. Hardinges Syllogismus. The Maior is false: The Minor farre from Leoes purpose: The Conclusion contrary to him selfe.

Certainely, if it had then beene thought lawful, to saie so many Corner Masses, as sithence that time haue béene vsed in the Churche of Rome, it had béene greate folie, either for Dioscorus, to moue this question: or for Leo, to take this order.

M. Hardinge. The .5. Diuision.

VVherefore they that reprooue the pluralitie of Masses in one Churche, in one daie, after the iudgement of this woorthy Father, be reiectours of the Faithful people, and robbers of their deuotion. But they, that haue vtterly abrogated the Masse, whiche is the outwarde and euer enduringe Sacrifice of the Newe Testamente, (199)The .199. Vntrueth, vvithout any honest shame. For M. Harding knovveth, there is no suche cōmendation geuen to his Masse, in the vvhole Bodie of the Scriptures. by verdite of Scripture, be no lesse, then the forerenners of Antichriste.

The B. of Sarisburie.

The former parte of this Conclusion is already answeared. But for the Seconde parte, If they, that haue refourmed the horrible Abuses of the Masse, be the Forerenners of Antichriste, what then may we thinke of them, that haue wilfully, and of purpose inuented, and erected al those Abuses? That haue taken from the people of God, not onely the Holy Communion, but also the vnderstandinge, and swéetenes, and comforte of the same? That haue spoiled Goddes Children of the Breade of Lyfe, and haue feadde them with the Breade of Confusion, that is, with Ignorance, Superstition, and Idolatrie? That haue mangled, and corrupted Christes Blissed Mysteries, and haue wickedly defiled the Campe of the Lorde? And hauinge thus donne, yet notwithstandinge, haue faces to mainteine, and vpholde al their wilful doinges? What maie Goddes people thinke of them? And before whome doo they renne? Uerily Gerardus Lorichius M. Hardinges owne Doctour saithe thus,Gerard. Lorichius de Missa Pub. Prorogan. li. 3. Missae priuatae, quae absente populo Catholico fiunt, abominatio veriùs, quàm Oblatio, dicendae sunt. Priuate Masses, whiche are saide without presence of the people, are rather an Abomination, then a Sacrifice. And S. Augustine saith, [Page] Si Iohannes ita diceret, Augustin. contra Parmenianum, li. 2. ca. 8. Si quis peccauerit, me habetis Mediarorem apud Patrem, & ego exoro pro peccatis vestris, Quis eum ferre [...] 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,Non licet super vno Altario in vna die d [...] as Missa [...] celebra [...]e: nec in Alt [...]rio vbi Episcopus Missas dixerit, presbyter illa die Missas dicar. Cōcil. An [...]siodoren. c. 10. An. D [...]. 613. 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,M. Hardinge groundeth his gheasse vvithout his compasse. For this Councel vvas holden Anno. 613. 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 shalbe 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▪ 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.In genere permisso [...]ū, omni [...] intellig [...] tur permissa, quae specialiter ro [...]reperiu [...]t [...]r prohibita. I. Iulia. ff [...] de [...]estibu [...] ▪ Exceptio confirmat regulam i [...] non exceptis▪ 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, Canon. 1. wicked, and abominable customes, were by that time growen into the Churche of Rome:Canon. 3. as Strenae Diabolicae, Diuelishe New yeeres giftes: [Page]Heathenishe vowes: to pray in groues, and at the water sides, One Aultare. as the Heathens had vsed to praye: To Consecrate, and Minister the Lordes Cuppe in Metheglen: Canon. 8. To put the Sacrament into deade mennes mouthes: and suche other like.Mellitum, vel mu [...]sum. 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,Canon. 12. in the life of Pope Deusdedit, where it is written thus: Deusdedit constituit secundam Missam in Clero. In. 2. Tomo Conciliorum in vita Deusdedit. And Petrus Urbeuetanus in his Scholies vpon the same place writeth thus: Quia t [...]n [...], [...]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, Anno. 614. after the manner of the Greekes: whiche thinge, Petrus Vrbeuetanus. as the Ancient writers thinke, was more profitable to the people. Likewise, Thomas Ualdensis saithe, Graeci adhuc vnicam [...]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,Thomas Valdensis li. 6. ca. 34. Moneo, & exhortor vos in Domino, vt in locis, in quibus morātur fratres, vna tātùm celebretur Missa in die, secundum formam Sanctae Romanae Ecclesiae. Franciscus in Epist. ad Fratres I warne you, and exhorte you in the Lorde, that in the places where our Bret [...]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:Ambros. 1. Omni Hebdomada offerendum est: etiam [...]inon quotidiè peregrinis: Incolis tamen, vel bis in Hebdomada. Timoth. Ca. 2. 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,Ignatius ad Philadelphien. and the same Aultar placed in the middest of the Congregation, that al the people might come rounde aboute it.Eusebius li. 10. ca. 4. In Encaenijs. So saithe Eusebius: Absoluto Templo, & Altari in medio constituto: The Churche beinge finished, and the Aultar, (or Communion Table) placed in the middest. S. Augustine likewise saithe thus: Mensa Domini est illa in medio constituta: That is the Lordes Table, that standeth here in the middest. In like manner, it is written in the Councel of Constantinople,Augustinus de Verbis Domin [...] Tempore Diptychorum cucurrit omnis multitudo cum magno silentio circum Altare, Secundum Iohā. Ser. 47. & audiebant: When the Lesson, or Chapter was in reading, al the people drew togeather with silence rounde aboute the Aultar, and gaue attendance. If M. Hardinge wil contende, for that hitherto there is no mention made of one Aultar alone,Concil. Constantino. 5. Actione. 1 Eusebius, li. 10. ca. 4. and therefore wil say, there might be many, he may also remember, that Eusebius saithe in the place before alleged, Augustum, & Magnum, & Vnicum Altare. The Reuerende, the Greate, and the One Onely Aultar. So Ignatius, Vnum est Altare [...]o [...]i Ecclesiae. There is but one Aultare for the whole Churche. So S. Chrysostome,Ignatius ad Philadelphiēses. Chrysost. in. 2. Corin. hom. 18. Baptismus vnus est, & Mensa vna: There is one Baptisme, and one Table. So likewise Gentianus Heruettus describing the manner of the Greeke Churche, as it is vsed at this day, faithe thus: In Grae [...]orū templis, vnū tantùm est Altare, id (que) in medio Choro, aut Presbyterio: Gentianus Heruettus. In the Greeke Churche there is but one Altar, and the same standinge in the middest of the Queere. And the Queere also was in the middest of al the people. By these it may appeare, that M. Hardinge is not hable to finde his pluralitie of Masses before the Councel of Anti [...]odorum, whiche was without the listes of the first sixe hundred yéeres, and therfore can stande him in litle steede.

As for these principles of the law, that are here brought in, as a surcharge vnto the reast, they may be safely receiued without danger. I graunte, the law that [Page] forbiddeth in special case, generally graunteth al, that is not specially forbidden.

Thi [...], I saye, may wel be graunted. It is commonly called in Schooles Argumē tum a contrario sensu. Notwithstandinge this Rule, beinge so general, may receiu [...] exception, although perhaps not in Law, yet in some cases of Diuinitie. For example, God saith,Deuteron. 23. Thou shalt not commit Vsurie to thy Brother: Let there be no Harlot of the daughters of Israel: Ibidem. Thou shalt not marrie thy wiues Syster, whiles thy wife liueth: Thou shalt not commit Aduouterie: Leuit. 18. S. Paule saith, Be ye not dronken with wine.

Of these special Prohibitions by M. Hardings Rule, Exod. 20. or Principle, wée may reason thus: Ephes. 5. These cases are specially forbidden: and what so euer is not excepted in special prohibition as vnlawful, is permitted as lawful: Ergo, ex contrario sensu, by the contrary sense, It is leafte as lawful, To commit Vsurie to a stranger: It is leafte as lawful, To haue a Harlot, so that she be not of the daughters of Israel: It is leafte as lawful, To marrie thy wiues syster, if thy wife be deade: It is leafte as lawful, To commit Fornication: For Fornication in this special prohibition is not forbidden, but onely Aduoutrie. It is leafte as lawful, To be Dronken with Ale, or Beere: for onely Wine is excepted. And why so? for M. Hardinges Principle must needes stande, That a prohibition forbiddinge special cases, permitteth al the reaste, and generally leaueth al that, as lawful, that is not specially forbidden. I speake not this, to the intente to reprooue the Principle of the Lawe, that here is alleged: but onely to shewe, that General Rules muste sometimes, and in some cases be taken with exception.

M. Hardinge. The .7. Diuision.

But I wil not bringe M. Iuel out of his professed studie to farre to seeke Lawes. For in deede wee neede not goe to law for these maters, wherein the Churche hath geuen sentence for vs, but that our Aduersaries refuse the iudge after sentence. VVhiche if they had doone, when order permitteth it, at the beginninge, and had plainely (as I feare me some of them thinke) denied them selues to be Christians, or at leaste of Christes Courte in his Catholique Churche: wee shoulde not haue striued so longe aboute these maters. VVee woulde haue imbraced the trueth of God in his Churche quietly. whiles they sought another Iudge accordinge to their appetites and fantasies, as Turkes, aud Infidelles doo.

The B. of Sarisburie.

It were more for M. Hardinges purpose, for proufe of these maters, to goe rather to Diuinitie, then to Law. How be it, the state of his case beinge so féeble, and so deadly diseased, it were good Counsel for him, to leaue bothe Professions, & to goe to Phisicke.

But here once againe in his impatient heates he vttereth his inordinate, and vnaduised Choler, & thinketh to prooue him selfe a good Catholike man, onely by comparinge others with Turkes, and Infidelles. Notwithstandinge herein wée shal neede no longe defence. For, Goddes Holy Name be blissed, it is nowe open to the hartes, and consciences of al men, that bothe in life, and Doctrine wée professe the same Gospel of Iesus Christe, that they of M. Hardinges side haue of longe time oppressed, and burnte for Heresie.

Neither doo wée refuse the Iudge, either after Sentence, or before. Him onely wée refuse,Matthae. 15. as no competent Iudge in these cases, that teacheth the Commaundementes, and Doctrines of men,Matthae. 23. and hath infected the Worlde with the Lcauen of the Scribes,Matthae. 16. and Pharisies: and wee appeale vnto Christe the onely Iudge of al Iudges,Matthae. 17. vnto whom God the Father straitely bade vs to geue eare: Ipsum audite, Harken vnto him: Matthae. 23. Vnus est Magister noster Christus. Christe is our onely Maister, and onely Iudge.

As for the Determinations of the Churche, they are sundrie, and variable, and [Page] vncertaine, and therefore sometimes vntrue: and for that cause may not alwaies stande of necessitie, as mater of iudgement. The Greeke Churche neuer vsed the Priuate Masse, but onely the Communion: The Latine Churche hath vtterly abolished the Holy Communion, sauinge onely at one time in the yéere, when also shée vseth it with foule disorder, and, as Gelasius saith, with open Sacrilege, and vseth onely the Priuate Masse. The same Latine Churche, for the space of sixe hundred yeeres, and more from the beginninge, onlesse it had benne vpon greate occasion of many Communicantes, vsed onely one Communion, or, as M. Hardinge rather deliteth to cal it, one Masse in one Daie: But the Latine Churche, that nowe is, hath in euery Corner of the Temple erected Aultars, and therefore nowe is ful of Corner Masses. In the Olde Latine Churche it was not lawful, to saie the Seconde Communion, but onely when the Churche was ful of people: In M. Hardinges Newe Latine Churche, there be oftentimes moe Masses saide togeather, then there be hearers of the people, to gase vpon them. Thus the iudgement of the Latine Churche disagreeth from the Greeke: & the Newe Latine Churche likewise disagreeth in iudgement from the Olde. Touchinge this Newe Latine Churche S. Bernarde mourneth, and complaineth thus,D. Bernar. in Conuersione Pauli. Nunc ipsi Christum persequuntur, qui ab eo Christiani dicuntur. Amici tui Deus, & proximi tui aduersus te appropinquauerunt, & stererunt. Coniurasse videtur contrate vniuersitas populi Christiani, a minimo vsque ad maximum. A planta pedis vsque ad verticem non est sanitas vlla. Egressa est iniquitas à senioribus Iudicibus Vicarijs tuis, qui videntur regere populum tuum. Arcem Sion occupauerunt, apprehenderunt munitiones, & vniuersam deinceps liberè, & potestatiuè tradiderunt incendio Ciuitatem. They are nowe become the persecutours of Christe, that of his Name are called Christians. O God, thy frendes that are ne [...]rest aboute thee, approache neare, and stande against the. The whole Vniuersal Bodie of Christian people seemeth to haue conspired against thee, euen from the lowest vnto the highest. Wickednes proceedeth forth from thy Vicares the elder Iudges, that seeme to gouerne thy people. (Like heathens and Infidelles) they haue inuaded thy Castel of Sion, (whiche is thy Holy Churche) and haue taken al her holdes, and freely, and by authoritie haue throwen thy whole Cittie into the fier. Againe he saith,Bernard. in Psalm. Qui habitat. Sermo. 6. There remaineth nowe nothinge, but that Antichrist the Man of sinne, the Childe of perdition be reueled.

Seeinge therefore the Resolution of these Iudges is oftentimes vncertaine, & doubtful, I wil not saie, as S. Bernarde seemeth to saie, vngodly, and wicked, we maie the more indifferently, and the better saie nowe to M. Hardinge, as S. Augustine sometimes saide to the Heretique Maximinus:Augusti. aduersus Maximinum lib. 3. Nec ego Nicenam Synodum tibi: nec tu mihi Ariminensem debes tanquam praeiudica [...]urus obijcere. Nec ego huius authoritate, nec tu illius teneris. Scripturarum authoritatibus, nō quorumcunque proprijs, sed quae vtriusque sint communes, res cum re, causa cum causa, ratio cum ratione decertet. Neither wil I prescribe against thee by the Councel of Nice: nor m [...]ist thou prescribe against mee by the Councel of Ariminū. Neither am I bounde to this Councel, nor thou to that. By the authoritie of the Scriptures, whiche are neither thine, nor mine, but indifferent, and common to vs both, let vs compare mater with mater, cause with cause, and reason with reason. Againe he saith in like sorte to the Heretique Cresconius:Augustin. contra Cresconium Non debet se Ecclesia Christo praeponere &c. Crammattcum▪ lib. 2. cap. 21. Cum ille semper veraciter iudicet: Ecclesiastici autem Iudices; sicut homines, plerunque fallantur. The Churche, saith S. Augustine, maie not set her self aboue Christe &c. For Christe euermore iudgeth truely: but the Ecclesiastical Iudges, as beinge menne, are often d [...]ceiued. Therefore wée appeale from the Churche, to Christe: From the partie, to the Iudge: From the Churche defourmed, to the Churche Refourmed: From a Churche particular, to the Churche Catholique: From the False, to the True: From the Newe, to the Olde: From a doubtful, variable, vncertaine, vnaduised sentence, to a Sentence most firme, most stable, most certaine, most constante, that shal stand for euer.

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M. Hardinge. The .8. Diuision.

Nowe, if M. Iuel be not so precise in his iudgement of allowinge the firste sixe hundred yeeres after Christ, as to condemne the Church that folowed in the next generation: then we may allege vnto him the twelfthe Councel of Toledo in Spaine, holden in the yeere of our Lorde 680. for proufe that many Masses were celebrated in one Churche in one day. For the same appeareth plainely by this Decree of the Fathers there. Relatū nobis est, quosdā de Sacerdotibus non tot vicibus Cōmunionis Sanctae gratiā sumere, quot Sacrificia in vna die videntur offerre: Can. 5. sed in vno die, si plurima per se Deo offerant Sacrificia, in omnibus se Oblationibus à Communione suspendunt, & in sola tantùm extrema Sacrificij Oblatione Communionis Sanctae gratiam sumunt. Quasi non sit [...]o [...]ies illis ve [...]o & singulari Sacrificio participandum, quoties Corporis & Sanguinis Domini nostri Iesu Christi in molatio facta constiterit. 1. Cor. 10. Nam ecce Apostolus dicit: Nonne qui edunt Hostias, participes sunt Altaris? Certum est, quòd hi qui Sacrificantes non edunt, [...]sunt Dominici Sacramenti. Quicun (que) ergo Sacerdotum demceps Diuino Alta [...]io Sacrificium Oblaturus accesserit, & se à Communione suspenderit, ab ipsa, qua se indecenter priuauit, gra [...]a Con munionis anno [...]repu [...]um [...]e nouerit. Nam quale erit illud Sacrificium, cui nec ipse Sacrificans particeps esse cognoscitur? Ergo modis omnibus [...]st t [...]nendum, vt quo [...]escun (que) Sacrificans Corpus & Sanguinem Domini nostri Iesu Christi in Altario i [...]molat, to [...]s perceptionis Corporis & Sanguinis Christi se participem praebeat. It is shewed vnto vs, that there be certaine Priestes, who doo not receiue the grace of the Holy Communion so many times, howe many Sacrifices they seeme to offer in one daye. But if they offer vp to God many Sacrifices by them selues in one daye, in al those Oblations they suspende them selues from the Co [...]nion, and receiue the grace of the Holy Communion onely at the last Oblation of the Sacrifice, as though they ought not so oftentimes to be partakers of that true and singular Sacrifice, as the Sacrifice of the Bodie and Bloude of our Lorde Iesus Christ hath beene doone. For beholde the Apostle saithe, Be not they, whiche eate Sacrifices,1. Cor. 10. partakers of the Aultar? It is certaine, that they who dooinge Sacrifice doo not eate, be giltie of our Lordes Sacrament. VVherefore what Priest so [...]uer hereafter shal come vnto the Holy Aultar to offer Sacrifice, and suspende him selfe from the Communion, be it knowen vnto him, that he is repelled and thrust awaye from the grace of the Communion, wherof he hath vnseemely bereued him selfe, (wherby is mean [...]e, that he standeth excommunicate) for the space of one yeere. For what a Sacrifice shal that be, whereof neither he him selfe, that Sacrificeth, is knowen to be partaker? wherefore by al meanes this is to be kepte, that howe oftentimes so euer the Priest dooth Sacrifice the Bodie and Bloude of Iesus Christe our Lorde on the Aultar, so oftentimes he receiue, and make him selfe partaker of the Body and Bloude of Christe.

Here by the woorde, Sacrifice, and offeringe of the Sacrifice, the Fathers vnderstande the daiely Sacrifice of the Churche,This vvoorde Mis [...]a is founde sometimes in the Fathers. But it is v [...]ed euermor [...] for the Communion. [...]. For though the woorde Missa, be of great antiquitie, and many times founde in the [...]athers, yet they vse more commonly the woorde Sacrifice. Neither can the enemies of this Sacrifice, expou [...]de this Canon of the inwarde Sacrifices of a mannes harte, but of that Sacrifice whiche the Priest co [...]meth to the Holye Aultar to offer, of the Sacrifice of the Bodie and Bloude of Christe our Lorde offered on the Aultar, (for so be their woordes) where he receiueth the Grace of the Holy Communion, whiche is the participation of the Bodie and Bloude of our Lorde. Thus muche graunted, as by any reasonable vnderstandinge it cannot be drawen, nor by racking can be stretched to any other sense: wee haue here good auctoritie for the hauing of many Masses in one Churche in one daye. And, where as the Fathers of that Councel allowed many Masses in one daye saide by one Prieste, there is no reason, why they shoulde not allowe the same saide by sundry priestes in one daye. If our aduersaries saye, this [...]ig [...] haue bene done in sundry places, wherby they may seeme to frustrate our purpose touchinge this Article: we answeare, that beside thapprouinge of the Masse by them so confessed, it were vaine and friuolouse to imagine suche gaddinge of the Priestes from Churche to Churche for sai [...]inge many Masses in one daye. Doubtlesse the Fathers of that Toletane Councel meante of many Masses saide in one place in a daye, as [...]eo did, for seruinge the faithful peoples deuotion that resorted to Churche at sundry houres, as we see the people do now, that so al might be satisfied▪ whiche shoulde not haue bene, if one Masse onely had bene saide.

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The B. of Sarisburie.Missa.

We condemne not the Churche of God in any Generation, be the Abuses thereof neuer so greate. God resembleth it vnto a Uine, vnto a Cornefilde, and vnto a Flocke of Sheepe. Notwithstandinge the Uine be spoiled, and torne downe,Esaie. 1. yet is it the Uine of the God of Sabaoth. Notwithstandinge the Filde lie waste, and be ouer growen with weedes, yet is it stil the Lordes Filde. Notwithstanding the Flocke be forsaken of the Shepheardes, and renne astraie, and perishe in the wildernes, yet is it stil the Flocke of Christe. And herein we haue great cause, to Glorifie the Name of God, that, when he seeth it good in his sight, sendeth foorth Labourers to reare vp, and to dresse his Uine: to laboure, & to weede his Grounde: to geather in, and to feede his Flocke.

This allegation of the Councel of Toledo serueth M. Hardinge, onely to betraie his want. For if he could haue founde any other Coūcel of antiquitie, I trow, he woulde not haue alleged this. It was holden welneare seuen hundred yeeres after Christe: by which time many greate disorders, and deformities were priuily cropen into the Churche, as maie appeare both otherwise, and also by this same example, that one Priest vsed then to saie many Masses in one daie, and yet him selfe not to Communicate, contrary both to the Institution of Christe, & also to the Lawes, and Canons of the Churche:De Cons. Dist. 2. Relatum est in Glosa. and therefore the Glose vpon the Decrees calleth it a most Naughty Custome: and this Councel it selfe saith, Who so euer so dooth, is gilty of the Lordes Sacrament. Thus both the computatiō of the time, and also the disorder, and abuse of the thinge it self considered, this Authoritie needeth no further answeare.

It was impertenent in this place for M. Hardinge, to moue mater of the Sacrifice. How be it for shorte answeare thereto, the Sacrifice, that in the Olde Writers is called, Daily, is that euerlastinge, and onely Sacrifice,Hebrae. 10. that Christe once offered vpon the Crosse, beinge there a Priest for euer, according to the order of Melchisedech: and, who so euer thinketh not that Sacrifice sufficient, but imagineth some other Sacrifice for sinnes to be made by man, is an enimie of the Crosse of Christe, and of his Sacrifice, and treadeth downe the Sōne of God vnder his feete,Philippen. 3. Hebrae. 10. and counteth the Bloude of the Testament to be vnholy. In what sense the Mysterie of the Holy Communion is of the Olde Fathers called a Sacrifice, it shalbe shewed at large in the seuenteenth Article hereof, seruinge wholy to that purpose.

Touchinge this woorde, Missa, neither is the name, nor the meaninge thereof of suche Antiquitie, as it is here supposed by M. Hardinge. It grewe first in vse aboute foure hundred yeeres after Christe, & is very seldome vsed of the Olde Latine writers: of S. Augustine, S. Hierome, Tertullian, S. Cyprian, Arnobius, Lactantius, and others of that age, neuer: vnto S. Chrysostome, S. Basile, Nazianzene, Gregorie Nyssene, and al other Greeke writers, vtterly vnknowen. It is founde in two sundrie places vnder the name of S. Augustine,August. in Sermont [...]. de tempore. and once vnder the name of S. Hierome. But it is certaine, that these bookes were neither S. Augustines, nor S. Hieromes.

Howe be it,Hieronym. in Prouerb. we make no greate accoumpte of the name. The natural sense, and meaninge thereof, contrary to M. Hardinges surmises, necessarily importeth a Communion, and not a priuate Masse. For this Latine woorde, Missa, is as muche as, Missio, that is, a commaundinge awaie, or licence to departe.Cyprian. lib. 3. Epistolar. So S. Cyprian saith, Remissa peccatorum, in steede of Remissio: And the order of the Churche then was this, That Nouices, yt were not yet Christened, & were called Catechumeni, & others, yt were called Poenitentes, yt for some offence were inioyned to doo penance, notwithstanding they might lawfully heare the Sermons, & praie togeather with the reaste, yet might they neither be present at the Baptisme, nor receiue the Holy [Page] Mysteries. And therefore, after the Gospel was read, and the Sermon ended, the Deacon saide vnto them, Ite, Missa est. Goe ye hence: Ye maie departe. Likewise in S. Gregories time the Deacon vsed thus to saie,Gregorius Dialogor. li. 2. ca. 23. Qui non communicat, det locum: Who so dooth not Communicate, let him geue place. Thus al they, that either woulde not, or might not Communicate with the rest of their brethren, were willed to departe: whereof it necessarily foloweth, that al they, that remained, did Communicate.

Of this departure away, and Proclamation of the Deacon, the action it selfe, whiche was the holy Communion, was called Missa. Afterwarde, when either through negligence of the people, or through auarice of the Priestes, the whole order hereof was quite altered, and the thing, that had beene Common, was become Priuate, yet, as it happeneth often in other the like thinges, the former name remained stil. For example, The Uigilles, or Night Watches, were tourned into Fastinges: Aultars, that serued for offeringe vp of Calues, and Goates, were turned into the Lordes Table: The Sabaothe day was turned into the Sunday.

Yet, the thinges beinge thus altered, the names notwithstandinge of Uigilles, Aultars, and Sabaothe daies remaine stil in vse, as they did before. Therfore M. Hardinge herein, as commonly elswhere, thought it best, to deceiue his Reader, by the mistakinge, and errour of the Name.

Last of al, if the Fathers in the Councel of Toledo, and Leo meante al one thinge, as here it is constantly auouched, then is M. Hardinge by the same Fathers but poorely reliued. For it is most euident, by that is already saide, that Leo meante the Holy Communion, and not M. Hardinges Priuate Masse.

M. Hardinge. The .9. Diuision.

If M. Iuel agnise and accepte for good the authoritie of this Councel, as the Churche dooth, then must he allow these many thinges, whiche he, and the Sacramentaries to the vttermost of their power and cunninge, labour to disproue, and deface. First, the blessed Sacrifice of the Masse, whiche the Fathers of this Councel cal the true and singular Sacrifice, the 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)The .200. Vntrueth. For M. Harding vnderstandeth not his ovvne booke: as it shal appeare. 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 1 Councel saithe, The Priest offereth the Sacrifice at the Aultar, or Holy Table, euen so LeoLeo ad Dioscorum epist. 81. 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.

2 Touchinge Real presence, M. Harding seemeth to doo, as Children sometimes vse to doo, that imagin horsemen, and Banners, and other strange miracles in [Page] 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 3 Masses, and also Multitudes of the same, consideration euermore had to the computation 4 of the yeeres, might easily be graunted without hinderance. Yet hath 5 not M. Harding in the space welneare of seuen hundred yeeres,Anno. 68 [...]. 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.De Conse. dist. [...]. Relatum est. In Glosa. The woordes be these, No [...]a h [...]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 [...]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.1. Corin. 11. 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,Matth. 18. 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,Matthae. 21. You haue made the house of God a denne of Theeues: Hieremie saithe,Hierem. 12. The labourers them selues haue trodden downe, and torne the Vine of the Lorde. The Prophete Esaie saithe,Esai. 1. Your Siluer is turned into Dr [...]sse: S. Bernarde saithe of the Bishoppes in his time,Bernard. in Cō cilio Remensi. 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,Bernard. in Cō uersione Pauli. 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:Nicolaus de Clauengijs. Latomus confesseth, there is an errour in the Administration in One Kinde. And wil M. Hardinge knowe al these by his owne priuie Marke?Albertus Pigghius de Pri [...] ta Missa. 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,Latomus contra Bucerum and his Apostles, and al the Olde Catholique Fathers of the Primitiue Churche wil saie,1. Corin. 11. 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. Matthae. 15. Ye woorship me in vaine, Esai. 29. teachinge the Doctrines, and Commaundementes of men.

[Page] 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.Matthae. 3. For God is hable euen of the stoanes to raise vp Children vnto Abraham. And the Angel saithe in the booke of Reuelations, Apocalyp. 2. Dicunt, se esse Iudaeos, & nō sunt: Sed sunt Synagoga Satanae: They name them selues Iewes, that is, the people of God▪ 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,Anno. 614. and the Councel of Toledo, either of them beinge without the compasse of sixe hundred yéeres.Anno 680. He hath also alleged Leo an ancient Bishop of Rome,Leo Epis. 81. speakinge onely of the Holy Communion, and not one woorde of the Priuate Masse.De Conse. dist. 2. Al these thrée Authorities touche onely one Prieste, and, as it appeareth by the Glose,Relatum est. In [...]los [...]. 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.

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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.Not Specially to be vvoorshipped: Ergo, to be vvoorshipped: although not Specially. 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 [...]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: August. de Fide. & Symbolo. Ca. 7. 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, Epist. Epiphanij ad Iohannem Episcop. Hierosol. 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 Superst [...]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 Cōmaundement, or no.

[Page]Uerily M. Hardinge in the first entrie hereof saith thus,The Heathens Fathers of Images. 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 thend 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,Antiquitie of Images. but (201)The .201. Vntrueth, conteininge three great Vntrueths togeather in one. cōmaunded 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,Exod. 25. 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 Hebr [...]wes.Cap. 9. VVhiche Images Beseleel, that excellent workeman made at the commaundement of Moses,Exod. 37. accordinge to the instruction by [...]od geuen.Num. [...]. 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,3. Reg. 6. as Scripture sheweth. Of Cherubins mention is made in sundry places of the Scriptures,2. Pa [...]al. 3. specially in Ezech [...]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 f [...]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,Exodi. 20. [...]howe shalt not make vnto thee selfe any grauē Image, nor the Likenes of any thinge: And, Deu [...]eron. 27. Accursed be the man, that maketh [...]n Image: And, Cōfounded be al they, that woorship Images. Psalm. 96. Ergo, God commaunded Images to be made. Yf he can auouche his Images by suche warrantes, then doubtles God him selfe was the f [...]rst inuentour of Images.

But Learned, and Wise menne thinke, that the inuention hereof came first from the Heathens, and Inf [...]delles, that knewe not God. Thus it is written in the Booke of Wisedome: Sapientia. 14. Vanitas hominum inuenit artes istas, ad tenationem animae, & decipulam insipientium. The Vanitie of menne first founde owt this Arte, to the tentation of the s [...]ule, and to the deceiuinge of the vnwise. S. Cyprian saith, Ad defunctorum vultus per Imaginem derinendos expressa sunt Simulachra. Cyprian. de Idolorum vanitate. Inde posteris facta sunt sacta, quae primitùs fuerant assumpta solatia. Images were first drawen, thereby to keepe the countenance of t [...]e deade in Remembrance.Ambros. in Psal. 118. Vpon occasion thereof thinges grewe at lengthe vnto hol [...]nesse, that at the first were taken only for solace. Therefore S. Ambrose saith, Gentes lignum adorant, Concil. Nicen. 2. Actione. 6. tanquā Imaginem Dei. The Heathens woorship Wood, as the Image of God. And Eregorius the Bishop of Neocesaria, Gentilitas inuentrix, & Caput est Imaginū. Eusebius. lib. 7. cap 18. Heathennesse was the first d [...]ser, and Heade of Images.

Likewise Eusebius saithe, speakinge of the Images of Christe, of Peter, and of Paule, [...]. Hoc mihi videtur ex Gentili consuetudine obseruatum: quòd ita illi soleant honorare,[Page]quos honore dignos duxerint. This seemeth to be the obseruation of the Heathenishe custome: for with suche Images they vsed to honour them, whome they thought woorthy of honoure. Therefore S. Augustine writinge againste Adimantus saithe thus, Simulant se fauere Simulachris: quod proptereà faciunt, vt miserrimae, Augustin contrae Adimantum. ca 13. & vesanae suae Sectae etiam Paganorum concilient beneuolentiam. They woulde seeme to fauour Images: whiche thinge they doo, to thintent to make the Heathens to thinke the better of their moste miserable, and lewde Secte. For of the Heathens Lactantius writeth thus: Verentur, ne Religio vana sit, si nihil videant, quod Adorent. La [...]antius lib. 2. Cap. 2. They are afraide (as they also are of M. Hardinges sid [...]) their Religion shalbe but vaine, yf they see nothinge, that they may woorship. Therefore Daniel saithe,Daniel. 3. that Nabucodonozor the Heathen Kinge appointed a solemne Dedication daie, for his Golden Image, with al kindes, & sortes of Minstralsie. And the Prophete Baruch thus openeth,Baruch. 6. and vttereth the Religion of Babylon, Sacerdotes Barba, Capite (que) raso, & aperto, sedent, & corā Dijs suis rugiunt. The Priestes beinge shauen bothe Heade, and Bearde, and sittinge bare, roare out before their Goddes. Thus Heliogabalus, Adrianus, and Alexander Seuerus, being Infidels,Lampridius. and Heathen Princes, had in their Chapelles,Iulius Capitol. Epiphanius. and Closettes the Images of Abraham, of Moses, of Christe, and of others. Thus the Heretiques called Gnostici, and Carpocratiani for that they sauoured of the Heathens,Augustinus ad Quoduul [...]deū. Irenaeus lib. 1. ca. 24. had, and woorshipped the Images of Christe, of Paule, of Pithagoras, and of Homer. By these fewe Authorities, and Examples it appeareth, that the firste erection of Images came, not from God, but from the Heathens, that knewe not God. And therefore Athanasius saithe, The Inuention of Images came not of good, but of il. Athansius, [...] Dion. lib. 37. As for the Iewes, that had the Lawe, and the Prophetes emongest them, and therefore should beste knowe Goddes meaninge in this behalfe, they had no manner Image, neither Painted, nor Grauen in their Temples, as Dion saithe: and, as Origen saithe, they coulde not abide any Painter, or Grauer, to dwel emongest them.

But M. Hardinge replieth: God commaunded Moses, to make the Cherubins, and the Braesen Serpente. These examples make litle against my assertion. For God commaunded not, either the Cherubins,Origen. contra Celsum li. 4. or the Serpent to be sette vp to thintent the people should Woorship them: whiche is the whole, and onely state of this question. The same obiection the Olde Idolaters laide sometime against Tertullian. For thus he writeth:Tertullian. De Idololatriae. Ait quidam: Cur ergo Moses in Eremo Simulachrū Serpentis exaere fecit? Some one, or other, that maineteineth Idolatrie, wil saie (as M. Hardinge now saith) And why then did Moses make the Image of the Brasen Serpent in the VVildernesse? Hereby wee see, that M. Hardinge is not the first, that diuised this obiection. The Olde Idolaters founde out, and vsed the same aboue foureteene hundred yeeres agoe, and M. Harding hath learned it at their handes. But hereto Tertullian maketh this answeare: Bene, quòd idem Deus, & Lege vetuit Similitudinem fieri, & Extraordinario Praecepto Se [...]petis SimilitudinemHe seemeth to vse Interdixit, for Edixit.Interdixit. Wel, and good: One, and the same God, bothe by his General Lawe forebade any Image to be made: and also by his Extraordinarie, and Special Commaundement willed an Image of a Serpent to be made. He addeth further, Si [...]undem Deū obseruas, habes Legem eius, Ne feceris Similitudinem. Et, si Praeceptum factae postea Similitudinis respicis, & in imitare Mosen, Ne facias aduersus Legem Simulacli [...] aliquod, nisi & tibi Deus iusserit. If thou be obedient vnto the same God, thou haste his Lawe, Make thou no Image. But, if thou haue regarde to the Image of the Serpente, that was made afterwarde by Moses, then doo thou, as Moses did: Make not any Image against the Law, onles God commaunde thee, as he did Moses. For God is free, and subiecte to no Lawe. He commaundeth vs, and not him selfe. He geueth this General Lawe, Thou shalt not kil: Yet he saide vnto Abraham, Take thy Sonne Isaak, and kil him. Genesis. 2 [...]. Likewise he saithe,Exod. 11. Thou shalt not Steale: And yet the people of Israel, by his Commaundement, stale away the Egyptians goodes, without breache of the Lawe. The same [Page] answeare maie also serue for the Images of the Cherubines. Howe be it,The Barsen Serpent. the Cherubines stoode not in the Temple, in the sight, and presence of the people: but within the vele, in the Tabernacle, into whiche place it was not lawful for any one of the people to cast his eies.The Cherubines. And therefore there was in it no danger of Idolatrie. But like as, when the Brasen Serpent was abused by Idolatrie,The Brasen Serpent. the Godly Kinge Ezechias tooke it downe,2. Regum. 18. and brake it in peeces, notwithstandinge God had commaunded Moses to set it vp: euen so, notwithstandinge it were sufferable to haue images in the Churche of God, without breache of Goddes lawe, yet when they be abused, and made Idolles, as they are throughout the whole Churche of Rome,Concilium Moguntinen. cap. 42. it is the dewtie of godly Magistrates to pulle them downe, like as also it is ordered by the Councel of Mens.

M. Hardinge. The .3. Diuision.

It were not muche beside our purpose here to rehearse the place of Ezechiel the Prophet,Ezech. 9. In Commentar. in Ezechiel [...]. where God commaunded one, that was clothed in linnen, and had an inkehorne by his side, to goe through the middes of Hierusalem, and to print the signe of TAV, that is the signe of the Crosse (for that letter had the similitude of the Crosse amonge the olde Hebrewe letters, as S. Hierom witnesseth) in the foreheades of the menne, that mourned, and made mone ouer al the abhominations of that Citie.

Touchinge the Signe,The Sign [...] of the Crosse cō mended to mē by [...]ods Prouidēce. Eusebius Ecclesiast. hist. lib. 1. cap. 9. Image, or Figure of the Crosse in the time of the Newe Testament, God seemeth by his Prouidence, and by special warninges, in sundry reuelations, and secrete declarations of his will, to haue commended the same to menne, that they should haue it in good regard, and remembrance. VVhen Constantine the Emperour had prepared him selfe to warre against Maxentius the Tyrant, castinge in his minde the greate daungers that might thereof ensue, and calling to God for helpe, as he lookte vp, beheld (as it were in a vision) the Signe of the Crosse appearinge vnto him in Heauen as bright as fier, and, as he was astonied with that straunge sight, he harde a voice speakinge thus vnto him, Constantine in this ouercomme.

After that Iulian the Emperour had forsaken the Profession of Christen Religion, [...]. and had done Sacrifice at the temples of Painyms, mouing his subiectes to doo the like: as he marched forward with his armie on a daie,Sozomen [...] Tripart. hist. lib. 5. cap. 50. the droppes of rayne, that fell downe out of the [...]yer in a shewer, formed and made tokens and signes of the Crosse, bothe in his, and also in the souldiers garmentes.

Rufinus hauinge declared the straunge,Eccles. hist. li. 10. in [...]. and horrible plagues of God, whereby the Iewes were fraied, and letted from their vaine attempte of buildinge vp againe the temple at Hierusalem, leaue thereto of the Emperour Iulian in despite of the Christians obteined: in the ende saithe, that least those earthquakes, and terrible fiers, whiche he speaketh of, raised by God, whereby as well the woorkehouses, and preparations towarde the buildinge, as also greate multitudes of the Iewes were throwen downe, caste abroade, and destroied, shoulde be thought to happen by chaunce: the nighte folowinge these plagues, the signe of the Crosse appeared in euery one of their garmentes so euidently, as none, to cloke their infidelitie, was hable by any kinde of thinge to scowre it out, and put it awaye. VVhen the temples of the Painims were destroied by Christians in Alexandria,Histo. T [...]part. lib. 9. cap. 29. aboute the yere of our Lorde .390. in the chiefe temple of al, whiche was of the Idol [...] Serapis, the holy, and mystical letters called, [...], [...] Actor. 17▪ by Gods prouidence, were founde grauen in stones, representing the Figure of the Crosse, the Signification whereof after their interpretation was, life to come.

VVhiche thinge espied by the Christians, and by the Painims present at the spoile, serued maruelously to furtheraunce of the Christen Faith, no lesse then the inscription of the Aultar at Athens, Ignoto Deo, vnto the vnknowen God, serued to the same purpose through S. Paules preaching.

VVhich altogether was before wrought by Gods holy Prouidence, as Socrates, one of the writers of the Ecclesiastical stories, reporteth.

Thus it appeareth plainely, how Gods Prouidence hath commended vnto true beleuers, the Signe of the Crosse. For whiche cause, and for Remembrance of oure Redemption, it hath ben in olde time and alwaies sithens muche frequented and honoured. For beside that we reade hereof in Tertullian, who was neare the Apostles time,Cap. 16. in Apologetico, we finde in the writers of the Ecclesiastical stories▪ [Page] that the Christen people of Alexandria,Eccle. hist. lib. 11. cap. [...]9. auctore Rufino. Histor. tripart. lib. 1. cap. 9. after they had pulled downe, and taken away the armes and monumentes of Serapis the Idol,The Crosse. euery man caused the signe of our Lordes Crosse in place of them to be painted and set vp in their postes, entries, windowes, walles, and pillours: that where so euer the eye was tourned, it should light on the Holy signe of the Crosse. Constantine the Emperour loued, and honoured this Signe so muche, that he caused the same to be painted in al his flagges, and banners of warre, to be stroken in his coines, and moneis, to be purtraited in his armes, scutchins, and targets.Lib. 1. cōtra Symma [...]hum. Of this Aurelius Prudentius maketh mention.

Christus purpureum gemmanti textus in Auro,
Signabat labarum: Clypeorum insignia Christus
Scripserat, ardebat summis Crux addita cristis.

The sense whereof is thus muche in Englishe. The chiefe bāner, which was of purple, had the Image of Christe in it wrought in Golde and stoanes, The targets were painted al ouer with Christe, The Crosse shined firebright in the creastes of their Helmettes.Vide histo. tripart. lib. 1. cap. 5. That the banner commonly borne before the Emperour in warre, in Latine called Labarum, was of this sorte, it appeareth by an Epistle,lib. 5. Epistol. 29. that S. Ambrose wrote to Theodosius the Emperour. Neither was the Figure of the Crosse then onely in Flagges, and Banners, painted, wouen, embrodered, or otherwise wrought, in Golde or pretious stoanes: But also made in whole golde, and set vpon a longe staffe or pole, and borne before men, (202)The .202. Vntrueth. For Prudentius speaketh not of processiō in the Churches, but of Marchinge in the fieldes. (as the maner is nowe in processions) as it seemeth plainely by these verses of Prudentius.

Agnoscas Regina lubens mea signa necesse est:
In quibus effigies Crucis, aut Gemmata refulget,
Aut longis solido ex Auro praefertur in hastis.

It houeth you Madame, that gladly you acknowlege mine ensignes, in whiche the Figure of the Crosse is either glitteringe in stoanes, or of whole Golde is borne on longe slaues before vs. This much haue I gathered out of the auncient Fathers writinges concerninge the Signe of our Lordes Crosse, the sight whereof the professours of this Newe Gospel can not abide, to the entente the diuersitie of our time, and of olde time may appeare, to the manners of whiche, for a perfecte reformation, these preachers woulde seeme to bringe the worlde againe.

The B. of Sarisburie.

The Signe of the Crosse, I graunt, emonge the Christians was had in greate regarde: & that the more, bothe for the publique reproache, and shame, that by the common iudgement of al the worlde was conceiued against it, & also for that most woorthy price of our Redemption, that was offered vpon it. It is written,Galat. 3. Accursed be al they, that are hanged vpon the Tree. And Chrysostome saithe,Deuteron. 21. The Infidelles vsed commonly to vpbraide ye Christians with these woordes, Tu adoras Crucifixū? Wilt thou woorship a man, that was hanged vpon a Crosse? Chrysostom. in Epis. ad Roman homil. 2. Thei thought great vilanie in that kinde of Deathe: for it was most odious, and shameful of al others: & also they thought it greate folie, to thinke wel of it. Therefore S. Paule saithe, Verbū Crucis pereuntibus stultitia est: 1. Corin. 1. Ibidem. The Woorde of the Crosse vnto them, that perishe, is but a folie. Againe, Praedicamus Christum Crucifixum, Iudaeis quidem scandalum, Gentibus autē Stultitiam: VVee preache Christe Crucified: a great offence vnto the Iewes: And vnto the Heathens a greate Folie. Likewise S. Augustine calleth the Crosse, Ipsam ignominiam, Augustin. in Psalm. 141. quàm Pagani derident: That very shame, that the Heathens laughe to scorne. Likewise also Chrysostome, Mors Christi apud Iudaeos maledicta, apud Gentiles abominanda: Chrysostom. de laudib. Pauli. homil. 4. The Deathe of Christe emonge the Iewes is holden accursed, emonge the Heathens it is holden abominable.

Therefore the Faithful, that beléeued in Christe, in al their talkes, & in their whole life, & conuersation, vsed so much the more to extolle, & magnifie the same, in reproche of the enemies of the Crosse of Christe, both Iewes, and Gentiles. For that cause S. Paule saith, I am not ashamed of the Gospel of Christe: Roman. 1. for it is the Power of God vnto Saluation. And, God forebidde, that I should reioice in any thinge, Galat. 6. but onely in the Crosse of Iesus Christe: And, I recken mee selfe to know nothinge, but onely Iesus Christe, 1. Corin. 2. and the same Christ Crucified vpon the Crosse. Thus S. Paule triumphed of that thing, [Page] that in the world was so deepely despised: As if he would haue saide, This is that infirmitie,Ephes. 4. Collossen. 2. that hath conquered the worlde: This is that vilanie, and reproche, that hath lead captiuitie away captiue, that hath spoiled the Principalities, & Powers of Darkenes. Thus, as Theodorete recordeth,Theodoretus li. 3. Cap. 27. the Christiās euerywhere, in their common resortes, and in the open market places published, and Proclaimed the Uictorie, and Triumphe of the Crosse: Whiche, as Chrysostome saithe,Chrysostom. in homi. Quòd Christus est Deus. they were not ashamed to set, as a pos [...]e, to any thinge, that they did, and to any thinge, that they possessed. Likewise God, that the worlde might the more deepely thinke of the Death of Christe, wrought oftentimes strange Miracles by the same, as he did by Paules Naptkins,Actorum. 19. 4. Regum. 13. Actor. 5. by Elizeus boanes, and by Peters shadowe. Then the first Christened Emperour Constantinus, séeinge that thinge became so glorious, that before had béen so sclaunderous, to increase the estimation thereof, commaunded streitely by a Law,Cassiodorus lib. 1. cap. 9. that from thence foorth no offender should suffer vpon a Crosse. These thinges had in remembraunce, wée graunt al that M. Hardinge hath here alleged: The Uision of Ezechiel,Ezechiel. 9. Euseb. li. 9. ca. 9. & the markinge of the mens foreheades with the Hebrewe letter TAV: The sight of a Crosse offered vnto Constantinus in the aire: The staininge of Crosses in the Souldiers Coates,Sozomen. lib. 5. cap. 50. in the time of the Renegate Emperour Iulian: The printinge, or burninge of the Crosses in the apparel of the Iewes at Hierusalem:Rufinus lib. 10. The findinge of the holy Hieroglyphical letter bearinge the forme of the Crosse in the Temple of Serapis in Egypte:Socrates lib. 5. ca. 17. And, to conclude, we graunt, that the people, being newly brought to the knowlege of the Gospel, after they had pulled downe the Scutchins of the Idolle Serapis,Sozomen. lib. 7. ca. 15. & other like Monumentes of Idolatrie, in the place thereof, streight way set vp the Crosse of Christe in token of Conquest,Rufinus lib. 2. cap. 9. in their entries, in their Walles, in their Windowes, in their Postes, in their Pillers: briefely in their Flagges, Bāners, Armes, Scutchins, Targets, and Coines.Cassiodor. lib. 1. cap. 9. Al these thinges, I say, we yelde vnto M. Hardinge without exception. Euen so Christian Princes this day vse the same Crosse in their Armes, & Banners, bothe in peace, & in warre, of diuers formes, and sundrie colours, as in token,Tertullian. in Apologetico. they fight vnder the banner of Christe. Labarum emonge the olde Romaines was the Emperial standarde of Armes, ritchely wrought in Golde, & beset with stoane, carried onely before the General of the fielde, & therefore reuerenced of the souldiers aboue al other. Sozomenus as a Gréeke writer, & therefore not hable to gheasse rightly of the Latine tongue,Sozomenus lib. 9 cap. 4. séemeth to cal it, Laborum. For thus he writeth: [...]: The one of the standerdes, whiche the Romaines cal Laborum: Aelius Spartianus. Onles there be an errour in the Gréeke. Notwithstandinge it may be thought, The Emperour Seuerus had some respect vnto the same,Gregor. ad German. Patriarch. in Cōcil. Nicen. 2. Action. 6. when he gaue this Watchewoorde vnto his Souldiers, Laboremus, Let vs labour. Likewise S. Gregorie writeth, Christum belli socium habuisti, cuius Labarum insigne gestasti, ipsā dico viuificatricem Crucem: This standarde the Christian Emperour Constantinus so blased with ye Crosse, as others before him had donne with Minotaurus, Eusebius in vita Constantini. [...]ratio. 1. or with Aquila. And, notwithstandinge Eusebius saie, Constantinus vsed this Crosse, as a preseruation of his safetie, yet doubtelesse his affiance was onely in Christe, and not in the Material Crosse. For Nicep [...]orus saithe, Constantinus caused these woordes to be grauen in the Crosse, [...]. [...]. Iesus Christus vincit, Iesus Christe conquereth, and not the Crosse. Otherwise S. Ambrose writeth thus, Helena the Empresse, by whose meanes the Crosse was founde out, Inuenit Titulum: Regem Adorauit, non Lignum vtique. Quia hic Gentilis est error, & Vanitas impiorum: Nicephor. lib. 8. cap. 32. Shee founde out the Title: but she Woorshipped Christe the Kinge, and not the Woodde. For that is an heathenishe errour, and the vanitie of the wicked.

Laste of al,Ambrosius in Oratione fune [...]ri Theodosij. where as M. Hardinge saithe, The professours of this Newe Gospel cannot abide the Signe of our Lordes Crosse: let him vnderstande, it is not the [Page] Crosse of Christe, nor the Signe thereof, that we finde faulte with al, but the Superstitious Abuse of the Crosse. God be thanked, it hath wel appeared vnto the worlde, that they, whome M. Hardinge thus condemneth, haue béene hable, net onely to abide the Signe of Christes Crosse, but also to take vp their Crosses, and to folowe Christe, and to reioice, and triumphe in the same.

Neither is there any such great mater yet shewed, wherefore these men should glorie of the Antiquitie of their Cause. For notwithstandinge al this longe discourse, and greate adoo, Yet is it not hitherto any waie prooued, either that this Crosse was an Image, or that it was set vp in any Churche, or yt it was Adoured of the people. Certainely the Letter, that Ezechiel sawe in a U [...]sion: the Crosse that Constantinus sawe in the aire: the markes that were either stained with water, or burnte with fiere in the labourets garmentes: the secrete Mystical letters in the Temple of Serapis: the Cognisances of the Crosse painted, or grauen in Flagges, Banners, Targettes, and Coines, were onely barres laide a Crosse, and no Images. Againe the same Crosses were abroade in other places, in the Aire, in the Fielde, in the Labourers Coates, in priuate houses, and in mens purses: and not set vp in any Temple, as it is plaine by that is already spoken. To be short, it appeareth not by any of these allegations, that any man was thē taught to knéele doune vnto these Crosses, or to saie, Aue Crux spes vnica: Alhaile ô Crosse our onely [...]oape, or to yelde them any godly honour. Whiche thinge M. Hardinge not hauing prooued, notwithstandinge his longe discourse of woordes, hath prooued nothinge.

And, where as he would force Prudentius to saie, the Crosse was then carried aboute in Procession vpon a pole, as the māner is now in the Church of Rome, he openly misuseth that godly Father, and dooth him wronge. For it is plaine, that Prudentius in y• place speaketh not one woorde, neither of Churche, nor of Priest, nor of Clerke, nor of any goeinge in Procession. Onely he speaketh of ye Souldiers marchinge in the fielde, and folowinge the Crosse, as their Standarde. So Eusebius writeth of the Emperour Constantinus,Euseb De vit [...] Constantini, Oratione. 1. [...]. He commaunded the Signe of the Crosse to be carried before al his Armies. And the nexte verse that foloweth in Prudentius is this: Hoc signo inuictus transmissis Alpibus vltor &c. Where he describeth the dangerous warre, that Constantinus had against Maxentius.

Séeinge therfore none of al these Crosses, that M. Hardinge hath here founde out, either had any Image hanginge on it, or was erected in any Churche, or adoured of the people, howe can al these woordes stande him in steede, to serue his purpose?

M. Hardinge. The .4. Diuision.

Concerninge the Images of Christe and of his Sa [...]ctes,Images frō th [...] Apostles time. that they haue beene greatly esteemed and vsed in houses,Prudentius contra Symmach. lib. 1. Churches, and places of praier from the Apostles time forwarde, it is so euident, that it can not be denied. Athanasius writeth that Nicodeme, who came to Iesus by night, made an Image of Christe with his owne handes, and that, when he laye in his death [...] bedde, he deliuered it to Gamaliel, who was S. Paules Schoolemaster. Gamaliel when he sawe he shoulde dye, leaf [...]e it to Iames:The Gen [...]alogie, and pereg [...]ination of a Fable. Iames lefte it to Simon and Zachaeus. This Image came from hande to hande by succession, and continued a longe time in Hierusalem [...] From Hierusalem it was caried into Syria, and at lengthe it was brought to the Citie Berytus, not farre from Tyre and Sydon. VVhere howe despitefully it was vsed of the Iewes,It is a fabulou [...] tale, neuer [...]ritten by Athanasius. and what woonders ensued thereupon, who list to knowe, he maye reade it largely declared in a litle booke written by Athanasius of that ma [...]tier.

The B. of Sarisburie.

The Reader, of him selfe, if he be not ouer simple, may soone espie the simplicitie of this Fable. A Christian man remoueth his householde, and hauinge there an Image of Christe, equal vnto him in length, and breadthe, and al proportion, by forgeatefulnes leaueth it there in a secrete place behinde him. A Iewe after him inhabiteth the same house a longe while, and seeth it not: An other strange [Page] Iewe sittinge there at dinner, immediatly e [...]pieth it standinge open against a wal. Al this M. Hardinges Athanasius. Thus it standeth open, and yet it is hidden: it is hidden, and yet it standeth open. Afterwarde the Priestes, and Rulers of the Iewes come togeather, & abuse it with al vilanie. They crowne it with a Thorne: make it drinke Esel, and Gal: and sticke it to the harte with a Speare. Out issueth Bloude in greate quantitie: The powers of Heauen are shaken: the Sunne is darkened: The Moone loseth her light. And from thence▪ saithe this yonge Athanasius, wee had the Bloude of Hailes, and al other like Bloude throughout the worlde. To be shorte, the firste woorde of the Booke is, Ira (que). M. Hardinge him selfe is ashamed to reporte the tale. Yet must it beare the name of Athanasius: and beinge neuer so childishe a fable, yet it muste haue the forewarde to prooue Adoration of Images. Onely he telleth vs a longe Genealogie of the names of Nicodemus, Gamaliel, Iames, Simon, & Zachaeus, to astonne the Reader, and to make him thinke the better of it. How be it, al this notwithstandinge, this Image was neither Churched, nor Adoured, or Woorshipped, either of Priest, or people.

M. Hardinge. The .5. Diuision.

Eusebius Caesariensis in the seuenthe booke of his Ecclesiastical storie,Cap. 14. writeth of the aunciente Image of Christe made in Brasse, and of the woman that was healed by our Sauiour of her blouddye flixe in the Citie of Phoenic [...]a called Caesarea Philippi, whereof that woman was a Citizen. VVhiche Image, he saithe, he sawe, as likewise the Images of Peter and Paule, kepte by some of olde time. And there he confesseth, that the Images of Peter and Paule, and of our Sauiour were in his time made, and painted in [...]ables,Lib. 6. [...]part. ca. [...]. and set foorthe. After Eusebius deathe, Iulian the renegate tooke downe this Image of Christe, and set vp his owne in the same place: whiche with violente fier that fel from heauen, was clefte asunder in the breast, the heade broken of with a peece of the necke, and stickte in the grounde: The reast of it soremained longe after, as a token of lightninge, and Gods displeasure might be reserued. That Image of Christe, after that the Painimes had haled, pulled, broaken, and mangled it villainously, by the Christians was taken vp, set togeather, and placed in the Churche, where it is yet reserued, saithe Socrates of his time. Of the miraculouse herbe that grewe at the foote of this Image, whiche after that it had growen so high, that it touched the Images skirtes, taken, and ministred, was a medicine and present remedie for al diseases, as Eusebius writeth: because it perteineth not specially to the mater of Images, I rehearse nothinge.

The B. of Sarisburie.

Eusebius him selfe sheweth, that the Phen [...]cians beinge Heathens, and hearinge, and seeinge the straunge Miracles, that had béene wrought by Christe, and by his Apostles, made these Images in the honoure of them, onely of their Heathenishe,Eusebius lib. 7. Cap. 18. and vaine Superstition. His woordes be these, Nec mirum est, Veteres Ethnicos beneficio affectos à Seruatore nostro, ista fecisse. Nam & Apostolorum Pauli, [...]. & Petri, & ipsius Christi Imagines coloribus ductas, & seruatas vidimus. Et credibile est, priscos illos homines, non dum relicta auita Superstitione, ad hunc modum consueuisse colere illos Ethnica consue [...]dine, ranquam Seruatores. It is no maruel, that the Heathens, receiuinge suche benefites of our Saueour, did these thinges. For we haue seene the Images of Pau [...]e, of Peter, and of Christe, drawen in colours, and preserued. And it may wel be thought, that men in olde times, beinge not yet remooued from the Superstition of their Fathers, vsed after this sorte to woorship them by an Heathenishe custome, as their Saueours. By these woordes of Eusebius it is plaine, that the vse of Images came, not from Christe, or from the Apostles, as M. Hardinge saithe, but from the Superstitious custome of the Heathens. Neither doothe it appeare, that those Images were sette vp in any Churche. [...]sebius li. 7. [...]ap. 18. As for the Image of Christe, it is plaine, [Page] it stoode in the streete abroade, and an Herbe of strange operation grewe vnderneath it.

Iulianus that Renegate, that once had professed Christe, and afterwardes wilfully renounced him, tooke downe that Image of Christe, not to withdrawe the people from Idolatrie, but in malice, and despite of that newe Religion: and erected vp his owne Image, to the intent the people shoulde woorshippe it, purposely to deface Christe: euen as they doo nowe, that wilfuly breake Goddes Commaundementes,Matth. 15. to vpholde, and mainteine their owne Traditions. Of whome S. Basile writeth thus,Basilius Moral. Cap. 14. Who so forbiddeth vs to doo, that God commaundeth: or commaūdeth vs to doo, that God forebiddeth, is accursed vnto al them, that loue the Lorde. Therefore God stroake Iulians Image from Heauen with lightening, and rente it in péeces,Sozomen. lib. 5. cap. 8. in token of his reuengeance. Like as also, when an other Iulian President of the East, had spoiled the Churches of Antioche, &, in like despite of Christe, sate vpon the Holy Communion Cuppes, God smote him suddainely in the secrete partes with suche a disease, as neuer afterwarde coulde be cured.

M. Hardinge. The .6. Diuision.

It is euident by Chrysostomes Masse, that there was some vse of Images in the Churche of Constantinople in his time: for he speaketh of the Image of the Crucifixe. VVhosoeuer is desirous to see testimonies of the Fathers for proufe of Images, let him reade the seuenth general Councel holden in Nicea the Citie of Bithynia againste Imagebreakers, and there he shal finde no smal number.

The B. of Sarisburie.

In the Communion booke, that beareth the name of Chrysostome, there is mention made of Nicolas Bishop of Rome, who, as I haue shewed before, liued welneare fiue hundred yéeres after Chrysostome,Anno. 855. and was in order the seconde Bishop there, after Dame Iohane the woman Pope. Suche is the credite, and Antiquitie of M. Hardinges witnesses. This seconde Councel of Nice was holden welneare eight hundred yeeres after Christe. To open the whole folie, and fondenes thereof, it woulde require a longe treatie. Ir [...]ne the Empresse a wicked woman, the Kinges Daughter of Tartarie, an Heathen borne, caused that Councel to be summoned in despite of the Councel of Constantinople,Abbas Vrspergen. Carion. that had decreed against Images. She tooke her owne Sonne Constantinus, and pulled out his eies, onely because he woulde not consent to the idolatrous hauinge of Images. The Bishops and Doctours in that Councel manifestly corrupted the Scriptures,Nicen. Concil. 2. Actio. 4. Nicen. Concil. 2. Actio. 2. and falsified the holy Fathers without shame. They saide, Imago melior est, quàm Oratio: An Image is better, then a praier: And againe, Who so euer wil not Adoure the Godly Images, accursed be he.

M. Hardinge. The .7. Diuision.

I wil not let here to recite some, whiche, so farre as I remember, be not founde there, one onely excepted, whiche is of S. Basile, euery one of right good, and aucient auctoritee.

Simeon Metaphrastes a Greeke writer describinge the life of S. Luke the Euangelist saithe,A vaine Fabular. He liued about the yeere. 1350. that he made the Images of Christe, and of his Mother Mary. Sainct Ambrose witnesseth, that in his time the Images of the Apostles were vsed in pictures. For where he declareth the maruelouse appearinge of the Holy Martyrs Geruasius,In vita Ger [...]asij & Protasij. and Protasius vnto him in a vision, he saithe, that a thirde personne appeared with them, that tolde him, where their bodies laye, whiche seemed like to S. Paule the Apostle, as he vnderstoode his face by viewe of his Picture.

Gregorie Nyssene S Basiles brother, writinge the life of Theodorus the Martyr, bestoweth much eloquence in the praise of the Churche, where his Holy Relikes were kepte, commendinge the shape [Page] of liuinge thinges wrought by the keruer, the smoothenesse of Marble poolishid like Siluer by the Mason, the liuely resemblance of the Martyr him selfe, and of al his woorthy actes, expressed and excellently sette foorth to the eie in Imagerie with the Image of Christe by the painter. In whiche Images he acknowlegeth the fightes of the Martyr to be declared no lesse, then if they were described, and written in a booke.

Paulinus the Bishoppe of Nola in his booke,In deci [...] Natali. that he made inverses of the life of Felix the martyr, praiseth the Churche, whiche the Martyrs Bodie was laied in, for the garnishinge of it with painted Images in bothe sides, of bothe kindes, bothe men, and women, the one kinde on the one side, and the other kinde on the other side. VVhere he speaketh expressely by name of the Images of scabbed Iob, and blinde Tobie, of faire Iudith, and great queene Hester: for so he nameth them.

The B. of Sarisburie.

S. Paule saithe,Coloss. 4. Lucas Medicus. Luke the Physician, and not, Luke the Painter. He painted the Blessed Uirgin with the colours of his speache, wherein he was counted more eloquent, then any of the rest: but otherwise to painte her, he had no leasure. How be it, Theodorus Anagnostes saithe,Theodor. lib. 1. Eudoxia sent the same Image from Hierusalem to the Empresse Pulcheria: vpon what credite, it is not knowen. But this Simeon Metaphrastes, whome M. Hardinge here painteth out in his colours, and calleth him a Gréeke Writer,Volaterranus. was a poore Scholemaister in Constantinople, and wrote Sainctes liues, which may wel be called, the Legends of Lies, and liued two hundred yéeres agoe, and not aboue. Of so righte good ancient authoritie be M. Hardinges witnesses.

Touchinge that is here alleged of S. Ambrose, of Gregorius Nyssenus, and of Paulinus I graunte, as there were Painters, and Grauers at that time, so were there also Pictures, & Images at the same time, & that not onely in Priuate houses, and market places, but also in the Congregations, and open Churches. Eusebius saithe,Eusebius. li. 7. cap. 18. that the vse thereof was brought firste into the Churche by the Heathens: And S. Hierome saith, speakinge of the Curiositie of the Heathens in this behalfe, Argento, Hieronymus in Hieremiam. li. 2. cap. 10. & auro decorauit illud: vt fulgore vtrius (que) materiae decipiat simplices. Qui quidem error ad nos vs (que) transiuit, vt Religionem in diuitijs arbitremur: He adourneth his Image with Siluer, and Golde, that by the shine, and glitteringe of bothe these Metalles he maye deceiue the simple. Which errour doubtles is now cropen in emongst vs, (that be Christians) so that now we thinke, our Religion stādeth in ritches. S. Hierome would not haue complained hereof, if it had not béene vsed in some places in his time. Neither could Epiphanius ye Godly Bishop of Cyprus haue rente in sunder the Picture of Christe painted in a cloth,Epiphanius ad Iohan. Hierosolymitan. or cal it a Superstition vnfitte for the Church of God: Nor could Serenus ye woorthy Bishop of Massilia, haue broken in péeces Images wrought in timber, & Stoane, onles suche Pictures, and Images had then béene vsed. Wée denie not,Gregorius li. 9. Epistol [...] 9. but Images were then in vse: but we denie, they were then woorshipped of the people, or set vp to the intent they shoulde be woorshipped.

M. Hardinge. The .8. Diuision.

Athanasius hath one notable place for hauinge the Image of our Sauiour Christe, whiche is not common, where he maketh Christ and the Churche to talke together as it were in a Dialogue, In Sermone de Sanctis patribus, & Prophetis. The Greeke maye thus be translated. Age (inquit) dic mihi, cur oppugnaris? Oppugnor (inquit Ecclesia) propter doctrinam Euangelij, quam diligenter & accuratè teneo, & propter verum, & firmum Pascha, quod agito, & propter religiosam, & puram Imaginem tuam, quam mihi Apostoli reliquerunt, vt haberem depictam arram humanitatis tuae, in qua Mysterium Redemptionis operatus es. Hic Christus, Si propter hoc (inquit) te oppugnant, ne grauiter feras, néue animum despōdeas, cum scias, si quis Pascha neget, aut Imaginem, me [...]um negaturum coram patre meo, & [...]lectis Angelis. Rursus verò, qui compatitur mecum propter Pascha, conglorificaturum. [Page] An non audisti, quid Moysi praeceperim?The Image of Christe. Facies, inquam, mihi duos Cherubinos in Tabernaculo Testimonij, scilicet, ad praefigurandam meam Imaginem, &c.

The Englishe of this Latine, or rather of the Greeke is this. Come on (quod Christe to the Church) tel me, wherefore art thou thus inuaded, and vexed? declare me the mater. Forsoothe Lorde (quod the Churche) I am inuaded, and vexed for the exacte obseruinge of the Gospel, and for the keepinge of the Feaste of the true, and firme Easter, and for thy reuerent, and pure Image, whiche thy holy Apostles haue leafte to me by Tradition, to haue, and keepe for a representation of thine Incarnation.

Then (quod our Lorde) if this be the mater, for whiche thou arte inuaded, and set against, be not dismaied, be of good comforte in harte, and minde, being assured hereof, that who so denieth Easter, or my cleane Image, [...]. I shal deny him before my heauenly Father, and his chosen Angels. And he, that suffereth persecution with me for keepinge of Easter, the same shal also be glorified with me. Hast not thou heard, what I commaunded Moyses the Lawgeuer to doo? Make me (saide I) twoo Cherubins i [...] the Tabernacle of the Testimony, to be a prefiguration, or foretokening of my Image, &c.

The B. of Sarisburie.

I trowe, This good Olde Monumente of Antiquitie hath laine longe in the dust at Uerona, with M. Hardinges Amphilochius. The Churche piteously bemoaneth her selfe vnto Christe, that she is soare persecuted, and vexed for his Image. Christe to comforte her with al, saith, Who so denieth mine Image, shal be denied before my Father. In the ende he confirmeth the vse of suche Images by the Example of the Cherubines.

Here M. Hardinge, to increase some credite to his new Doctour, shoulde haue shewed vs, when the Churche was thus vexed, for hauinge the Image of Christe, and whoo vexed her, and what kinde of vexation it was, and how longe it continewed, and in what countrie, and when it ceassed. The Churche is builte vpon a Mounte: her Persequutions cannot be hidden. If she euer were thus vexed, for hauinge of Images, I meane before the time of Athanasius, it must néedes appeare: If neuer, then was she a very Wanton, thus to complaine without cause.

If these threates be true, that who so denieth the grauen, or painted Image of Christe, shalbe denied before God the Father, then must Epiphanius the Bishop of Cyprus, and Serenus the Bishop of Massilia, both Godly, and Zelous Bishops, and a greate number of other godly Learned Fathers, that rente, & brake downe, and defaced Christes Images, be vtterly denied before God. To be shorte, to say, that God commaunded Moyses, to make the golden Cherubines, purposely to be Figures of these Images of Wood, or Stoane, it is a very Fabulous, and a Childish fantasie, without any grounde: how be it, good yenough to mainteine, and colour a Childishe Doctrine.

Notwithstanding, if there be any weight either in this hidden Athanasius, or in his sayeinges, then may wee wel coniecture, that he vseth this Worde Image in this place, not for any suche material forme painted, or grauen by mans hande, but for the whole Conuersation of the Sonne of God in this mortal life, whiche is as muche as, Verbum Caro factum est: The woorde became Fleashe: and is expressed, and set foorthe, as an Image before our eies, in the whole Doctrine, and Policie of the Churche, as the déepest grounde, and very fundation of the Christian Faithe.2 Corin. 4. Iohan. 1. And thus S. Paule saithe, Christus est Imago patris, Christe is the Image of the Father. Otherwise God is Inuisible. S. Iohn saithe, Noman euer saw God: But the Sonne, that is in the Fathers bosome, he hath reueled the Fathers wil. In his conuersation in the Fleashe,Apocalyp. 13. as in an Image, wee beholde God the Father. So in the booke of the Apocalyps, Imago bestiae, The Image of the Beast, is called, not any material Image Painted, or Grauen, but the Doctrine, the Seduction, the Errours, the Lies, the Blasphemies, the Idolatrie, and the whole Conuersation of Antichriste. [Page] So S. Basile saith, Christe called his Fleashe, and Bloud the whole Mystical Doctrine of his Gospel, Basilij episto. ad Caesarien. whiche he published in his dispensation in the Fleashe. So S. Augustine séemeth to saye, Eius Passionis Imaginem in Ecclesia Celebrandam dedit: He gaue the Image of his Passion to be frequented in the Churche. [...]. And Pachymeres the Gréeke Paraphrast expoundeth this woorde Imago thus, [...]: He calleth Pictures, the Images, or inwarde and deepe considerations of our Mysteries. For this Image of Christe the Churche of God was often persecuted. This Image, as some of the Olde Fathers saye, was represented, and figured by the Cherubines: and vndoubtedly, who so euer denieth this Image, Christe shal denie him before God his Father.Aug. 80. quaestio. Quaest. 61. This Exposition is agréeable bothe to the tenour of Goddes Woorde, and also to the storie of the Time: and therefore wée may safely iudge,Pachymeres in tertium caput Eccl. Hierarch. Athanasius Aduersus [...]entes. if this were Athanasius in déede, that this was his very meaninge. Otherwise the common, and knowen Athanasius, that is extant, and abroade, writeth thus: [...]. The inuētion of Images is of il, and not of good. And the thinge, that hath an il beginning, can neuer be iudged good in any thinge, as beinge in al respectes, and altogeather il. This is this holy Fathers moste cleare iudgement, not cast vp in corners, and hidden in the dust, but open to the eies, and sight of al the Worlde.

M. Hardinge. The .9. Diuision.

Of al the Fathers none hathe a plainer testimonie, bothe for the vse, and also for the woorshippinge of Images, then S. Basile, whose auctoritie for learninge, wisedome, and holinesse of life, beside antiquitie, is so weightie in the iudgemente of al men, that al our Newe Maisters laied in balance against him, shal be founde lighter then any feather. Touchinge this mater, makinge a confession of his faithe in an Epistle, inueighinge against Iulian the renegate, he saithe thus:Citatur ab Adria [...]o Papa in Epist [...]la Synodica ad Constantinum & Itenem. Euen as we haue receiued our Christian and pure Faithe of God, as it were by right of heritage: right so I make my confession thereof to him, and therein I abide. I beleeue in one god father almightie, God the Father, God the Sonne, God the Holy Ghoste. One God (in substance) and these three (in personnes) I adore and glorifie. I confesse also the Sonnes Incarnation. Then afterwarde S. Mary, who accordinge to the Fleashe brought him foorthe, callinge her Deiparam. I reuerence also the holy Apostles, Prophetes, and Martyrs, whiche make supplication to God for me: that by their mediation our moste benigne God be merciful vnto me, and graunte me freely remission of my sinnes. Then this foloweth: Quam ob causam, & historias imaginum illorum honoro, & palam adoro: hoc enim nobis traditum à Sanctis Apostolis, non est prohibendum, sed in omnibus Ecclesijs nostris eorum Historias erigimus. For the whiche cause I doo bothe honour the stories of their Images, and openly Ad [...]re them. For this beinge deliuered vnto vs of the holy Apostles by tradition, is not to be forbidden.This Basile is not S. Basil. And therefore we set vp in al our Churches their stories. Lo M. Iuel, here you see a sufficient testimonie, that Images were set vp in the Churches longe before the ende of your sixe hundred yeeres, and that they were honoured and woorshipped, not onely of the simple Christian people, but of Bishop Basile, who for his excellente learninge, and wisedome was renoumed with the name of Great.

The B. of Sarisburie.

In déede, as S. Basile for his learninge, wisedome, and constancie in Goddes truth, was worthily called Greate, so was his authoritie alwaies accoumpted very weighty. If M. Hardinge had in him some parte of that poise, he woulde not so lightly be blowen away from Christe, and his Gospel, with so weake blastes of light fantasie. But this Basile, is not Basile: nor are these woordes, S. Basiles woordes. Onely Pope Adrian in his Synodical Epistle, emonge other vaine authorities, allegeth these woordes in the name of Basile. But in S. Basiles Bookes, whiche are extant, and abroade, they are not founde.

[Page]And, where as this Basile is made to protest, that he wil honoure, and Adoure Images, and that openly to the example of others, M. Hardinge knoweth, this Doctrine is contrary, not onely to common sense; but also to his owne Councelles. For in the Councel of Mens it is written thus, Imagines non ad id proponuntur, Concil Mog [...]nti. De Imagini [...]. vt Adoremus, aut Colamus eas. Images are not set vp to thintent we should honoure, or woorship them. Neither doth Gregorie calle them Goddes to be honoured, but onely bookes to be read: neither bookes of profounde knowledge, to instructe S. Basile, or other like learned Bishoppes: but, Libros Laicorum, Poore simple bookes to teache the ignorant.

And, for as muche as M. Hardinge woulde haue vs, to make so deepe accoumpte of the authoritie of this Councel: for the better satisfaction of the Reader in this behalfe, I thinke it necessary briefely, and by the waie to touche some parte of those weighty reasons, whereby the Bishoppes, and Fathers there after longe deliberation were forced to erecte, and stablishe the vse, and Adoration of Images, and to condemne the gainesaiers, as Blasphemers, and Heretiques. Their special groundes are these:

Moses saith, God tooke claie, and made man after his owne Image, and likenes:Genes. 2.
Esai saith, There shalbe a Signe, and a Testimonie to the Lorde in the Lāde of Egypte:Esai 19.
Dauid saith, Confession, and bewtie is before him: Lorde,Psalm. 95. I haue loued the bewtie of thy House: O Lorde, ini face hath sought for thee: O Lorde,Psalm. 25. I wil seeke after thy countenance: O Lorde: the light of thy countenance is sealed ouer vs.Psalm. 26.

Of euery of these seueral clauses, Pope Adrian concludeth thus, Ergo, Adriani Epist [...]. Synodica. Actione. 2. we must erecte Images in the Churche.

An other reasoneth thus, Sicut audiuimus, ita vidimus, As we haue hearde, so haue we seene: Ergo, there must be Images, to looke vpon. An other saith, Psalm. 47. Mirabilis Deus in Sanctis suis: God is marueilous in his Sainctes: Ergo,Theodorut. the Churche must be deckte with Pictures. An other saith, Noman lighteth a candle, and putteth it vnder a bushel: Ergo, Images must be set vpon the Aultar. Of al these, Concil. Nicen. [...]. Actio. 1. [...]. and other like Authorities Isidorus concludeth, Ergo, A Churche is nothinge woorth, onles it be ful freight with Images.

To prooue the Adoration, and Woorshippinge of Images, they haue these authorities: Dauid saith, Adoure ye the footestoole of his feete: Adoure ye in his holy hille: O Lorde, Al the riche of the people shal praie before thy countenance:

Ergo, saie they, Images must be woorshipped. Nowe, to recken vp the vanities,Psalm. 98. and Idolatrous Fables of that Councel, it would be tedious:Psalm. 47. The Diuel promiseth by his honestie, that he wil no lenger tempte, and trouble a holy man, Psalm. 44. if he wil leaue woorshippinge of the Image of Our Lady. An other sendeth for an Image,Concil. Nicen. [...]. [...]ctio. 1. to featche home water to his cesterne. An other goeth on Pilgrimage, and biddeth our Lady in his absence to see to her owne Candel. She did al thinges accordingly, as she was commaunded. Until his returne the Candel went neuer owt. Thus muche onely for a tast.

These proufes be greate and weighty: And in comparison hereof, al our Newe Maisters, as M. Hardinge saith, shalbe founde lighter then a feather.

And, for as muche as these menne so often charge our Doctrine with noueltie, thereby to bringe it owt of credit, as if it had neuer benne knowen before these later daies, it shal therefore be good to touche some parte of the most Ancient Fathers iudgement, and the Olde Practise of the Churche concerninge the same.Origen. contra Cel [...]um. lib. 7.

Origen saith, Dei, vt Inuisibilis, & Incorporei, Imaginem nullam [...]igiamus. We make no Image of God, as knowinge him to be Inuisible, and without body. Againe he saith, Origen. contra Cel [...]um. lib. 4. Celsus obijcit nobis, quòd non habeamus Altaria▪ & Imagines. Celsus the Heathen chargeth vs, that we haue neither Aultar, nor Images. Clemens Alexandrinus, Clemens Alexadrinus in Par [...] netico. that liued at the same time, writeth thus, Nobis apert [...] ve [...]itum est, Artem fallacem exerce [...]e. Non [Page] facies enim▪ inquit Prophe [...]a, cuiusuis rei Similitudinem. We are plainely forebidden, to vse th [...]s deceiteful arte, (of Paintinge, or Grauinge). For the Prophete saith, Thow shalt not make the likenes of any thinge. Arnobius cōtra Gente [...]. lib. 2. Arnobius that folowed immediatly after Clemēs, and Origen, writeth thus vnto the Heathens: Accusatis nos, quòd non habeamus Imagines,Pag. 214. Tertulli. in Apologetico. Lactantius. li. 2. cap 2. & Al [...]aria Ye accuse vs, for that we haue neither Images, nor Aultars: La [...]tatius, sometime Scholar to Arnobius, saith, Non est dubium, quin Religio nulla sit, vbi Simulachrum est. Out of doubte, where so euer is any Image, there is no Religion. S. Augustine muche commendeth this saieinge of Uarro, Qui primi Simulachra Deorum populis posuerunt, illi Ciuitatibus suis metum dempserunt, errorem verò addiderunt. They, Augustin de Ci [...]itate Dei. li. 4. cap. 31. that first erected the Images of the Goddes vnto the people, tooke awaye feare, and Religiō, and increased erroure vnto their Cities. And addeth thereto this reason, Quia Dij facilè possunt in Simulachrorum stoliditate contēni. Bicause the Goddes in the folie of Images maie soone be despised. Concilium Eliberinum Can. 36. The Councel holden at Eliberis decréeth thus, Placuit, Picturas in Ecclesijs esse nō debere, ne, quod colitur, aut Adoratur, in parietibus depinga [...]ur. We thinke it good, there be no Picture in the Churches: least the thinge, that is honoured, or Adoured, Constantinopolitan. Concil. P. Crinitus li. 9. cap. 9. be painted on the Walles. The like might be saide of the Councel holden at Constantinople. The godly Emperours, Ualens, and Theodos [...]us gaue owt this General Proclamation throwghout al Christendome, Cum sit nobis cura diligens, in rebus omnibus Superni Numinis Religionem [...]ueri, Signum Saluatoris nostri Christi nemini concedimus, coloribus, lapide, a [...]a [...]e materi [...] fingere, sculpere, aut pingere. Sed quocunque reperitur loco, tolli tubemus, grauissima poena eos mulctando, qui contrarium Decre [...]s nostris, & Imperio quicquam tentauerint. For as muche, as we haue ad ligent care, in al thinges to maineteine the Religion of the most highe God, therefore we suffer noman to facion, to graue, or to painte the Image of our Saueoure Christe, either in colours, or in stoane, or in any other kinde of Metal, or mater. But, where so euer any suche Image shal be founde, we commaunde it to be taken downe, assueringe our Subiectes, that we will most streitely pounishe al suche, as shal presume, to attempte any thinge contrary to our Decree, and Commaundement. The same Decree was afterwarde put in execution, and practised by Philippicus, Leo, Constantinus the Father, Constantinus the Soone, Nicephorus, Stauratius, Michael, Leo Armenius, and other Christian and godly Emperours. These Authorities, as they be Olde, and Ancient, so be they also plaine, and euident, and wel acquainted, and knowen vnto the World: and therefore wil soone ouerpo [...]se al these Fables of the Image of Nicodemus, of Simeon Metaphrastes, of this yonge S. Basile, of newe Athanasius, and of other like blinde Authorities, that haue benne lately sought vp out of Corners, and brought to light. Uerily Amphilochius, vnder whose cloke M. Hardinge hath so often hidde him selfe, maie in no wise be refused. His woordes be plaine, Concil. Nicen. 2. [...]ctione. 6. Non est nobis curae, Sanctorum v [...]l [...]us corporales in tabulis coloribus effigiare: quoniam his opus non habemus. We haue no care, to drawe owt the bodily countenances of Sainctes in colours, and tables: For we haue no neede of them.

M. Hardinge. The .10. Diuision.

Nowe, that there hath benne inough alleged for the antiquitie, original, and approbation of Images, it remaineth, it be declared, for what causes they haue benne vsed in the Churche.

VVe finde that the vse of Images hath benne brought into the Churche for three causes.Three causes vvhy Images haue benne vsed in the Churche. The firsté is the benefite of knowledge. For the simple, and vnlearned people, whiche be vtterly ignorant of letters, in Picture [...] doo, as it were, reade, and see no lesse, then others doo in bookes, the mysteries of Christian Religion, the actes, and worthy deedes of Christe, and of his Sainctes. VVhat writinge perfourmeth to the that reade, the same dooth a picture to the simple beholdinge it, saith S. Gregorie. For in the same the [...]gnorant see, what they ought to folowe: in the same they reade,Ad Serenū Episcopu [...] Massilien. lib. 9. Epist. 9. whiche can no l [...]tters. Therefore Imagerie serueth specially the rude Nations in steede of writinge, saithe he.

T [...] this S. Basile agreeth in his Homilie vpon the fourty Martyrs. Bothe the writers of stories [Page] (saith he) and also painters dooe shewe, and sette foorthe noble deedes of arm [...]s and victories, the one garnishinge the mater with eloquence, the other drawinge it liuely in [...]ables, and bothe haue stirred many to valiaunt courage. For, what thinges the vtterance of the storie expresseth through hearinge, [...]loqu [...]s, Poema ta [...]. the same dooth the still Picture set foorth through imitation. In the like [...]especte in olde time the woorke of excellent Poëtes was called a speakinge Picture: and the woorke of Painters, a stille Poetrie. And thus the vse, and profite of writinge, and of Pictures is one. For thinges that be read, when as they come to our eares, then we conueigh them ouer to the minde: And the thinges, that we beholde in pictures with our eies, the same also doo we imbrace in our minde. And so by these twoo, Readinge, and Paintinge, wee atchiue one like benefite of Knowledge.

The B. of Sarisburie.

The first and chiefe cause and ende of Images is, as it is here pretended,Gregor. li. 9. Epist. 9. that the People by the sight thereof may atteine knowledge. And therefore S. Gregorie calleth them the Lay mennes Bookes:Concil. Senonense. And the Fathers in a late Councel saye, Wee may learne more in a shorte while by an Image, then by longe studie, and trauaile in the Scriptures. And for the same cause S. Basile compareth an Image painted with a Storie written. But the comparison, that M. Hardinge vseth betweene Imagerie, and Poetrie, seemeth nearest to expresse the trueth. For Painters, and Poetes, for libertie of lyeinge haue of longe time beene coupled bothe togeather. One writeth of them in this sorte, Pictoribus, Horatius. atque Poetis Quidlibet audendi semper fuit aequa potestas: Painters, and Poetes had euer like chartar to aduenture al thinges. And Atheneus, blasinge abroade the libertie of Poetes, writteth of them thus,Athenaeus. [...]: Vnto whom onely it is lawful to say, and doo, what they liste. And therefore Cicero seemeth to say,Cicero Tuscul. Quaest. 1. Nihil negotij est haec Poetarum, & Pictorum portenta conuincere: It is no greate maisterie, to reprooue these monstrous Miracles of Painters, and Poetes. And therefore, like as Plato commaunded,Plato. al Poetes for their lyeinge to be banished out of his Common Wealthe:Origen. contra Celsum. li. 4. So likewise Almighty God, for like libertie, banished al Painters out of Israel. For these causes M. Hardinges comparison of Painters, and Poetes may wel be allowed.

How be it, this séemeth to be no very handsome way, to teache the people. Of their Priestes, they haue made Images: and of their Images, they haue made Priestes. For their Priestes, for the more parte, haue Eies, and sée not: haue Eares, and heare not: Hartes, and vnderstande not: Mouthes, and speake not: in al respectes euen like vnto their Images. Their Images haue no Eies, and yet are made to see: haue no Eares, and yet are made to heare: haue no Mouthes, and yet are set vp to speake: and so in these respectes doo the Dewties, that perteine to Priestes. Thus they barre the People from the hearinge of Goddes holy Woorde: and bid them goe, and looke vpon their Images: to talke with their Images: to heare their Images: and to learne of their Images.

And, although perhaps the people may happily learne somewhat by these meanes, yet is not this the ordinary way, whereby God hath appointed the people to atteine knowledge. S. Paule saithe, Fides ex auditu: Rom. 10. Faith commeth (not by séeing, or gasinge, but) by hearinge. There were many simple, rude, and vnlearned lay men emonge the Iewes. Yet God neuer set vp any suche Bookes for them to reade: but contrarywise euermore forebade them, and cried against them, and woulde not suffer them. If this be so speedy, and so ready a way to teache the People, how happeneth it, that where as is greatest stoare of suche Schoolemaisters, there the people is euermore most Ignorant, most Superstitious, and moste subiecte to Idolatrie? But, to conclude, The Prophetes Habacuch, and Hieremie say,Habacuch. 2. Hieremi. 10. Conflatile est demonstratio mendacij: Lignum est Doctrina Vanitatis. A molton Idol is a Lesson of Lies: And (M. Hardinges) woodden Image is a doctrine of Vanitie.

[Page]

M. Hardinge. The .11. Diuision.

The seconde cause of the vse of Images, is the stirringe of our mindes to al godlynesse. For where as the affecte and desire of man is heauy, and dul in Diuine and spiritual thinges,Sapient. 9. because the Bodie that is corruptible weigheth downe the minde: when it is set foorthe before our eies by Images, what Christe hath doone for vs, and what the Sainctes haue doone for Christe: then it is quickned, and moued to the like will of dooinge, and sufferinge, and to al endeuour of holy and vertuouse life. As when we heare apte and fitte woordes vttered in a Sermon, or an Oration: so when we beholde lookes, and gestures liuely expressed in Images, we are mooued to pitie, to weepinge, to ioye, and to other affectes. VVherein verily it hathe alwaies beene thought, that painters haue had no lesse grace, then either Oratours, or Poetes.

VVho listeth to see examples hereof, he maye peruse the seconde Nicene Councel,Action. 4. where he shal finde amonge other moste notable thinges concerninge this pointe, one of S. Euphemia the Martyr, an other of Abraham sacrificinge his Sonne Isaac, woorthy of euerlastinge memorie, that of Asterius the holy Bishop, this of Gregorie Nyssene, very elegantly described. Virgil maketh Aeneas to weepe, to hope for better fortune, to gather courage of minde, to take good aduise, and order for redresse, and helpe of his greate calamities, by occasion of beholdinge a Painters woorke at Carthago, wherein the battaile of Troye was expressed. VVhiche that wise Poete woulde not haue doone, were it not that Pictures haue greate force to moue mennes hartes.

Ouide likewise in the Epistle of Laodamia to Protesilaus hir husbande beinge foorth at warres, maketh hir so to write of his Image, whiche she had caused to be made of waxe for hir comforte in his absence, as it maye wel appeare, that Images haue a meruailouse power to stirre vehement affectes, and to represente thinges absent, as though in manner they were presente, in the mindes of the beholders. Amonge al other examples for this purpose, that seemeth to me most notable, whiche Appianus writeth of C. Iulius Caesar li. 2. De bellis ciuilibus. After that Caesar had beene murdered of the Senatours in the Councel house, one of his frendes, to shewe the crueltie of the facte to the people, laied Caesars bedde in the open markette place, and tooke foorth of it his Image made of waxe, whiche represented three and twentie woundes after a beastly sorte stabde into his face, and al the rest of his bodie, yet gapinge, and as it were freshe bleedinge. VVith whiche shewe he stirred the people to more wrathe and rage, then he coulde haue doone with any oration or gesture: whiche was declared foorthwith. For as soone as the people sawe it, not hable to beare their griefe, nor staye their furie any lenger, they wrought greate and strange cruelties againste them, that were founde to haue committed that murder.

The thirde cause, why Images haue beene set vp in Churches, is the keepinge of thinges in memory necessary to our saluation. For when we cast our cies on them, our memorie, whiche otherwise is fraile and weake, gathereth togeather, and imbraceth the benefites, and merites of our Sauiour Christe, and the vertuouse examples of Sainctes, whiche we ought to folowe: that if we be suche, as they were, we maye by Goddes grace through Christe attaine the blisse they be in, and with them enioye life euerlastinge. And verily they that haue Images in regarde, and reuerence, must be so minded, as they beholde, not onely the thinges by them represented, but also perfourme the same in deede with most diligent imitation.

The B. of Sarisburie.

Touchinge the Seconde commoditie of Images, whiche is the mouinge, and sturringe of the minde, M. Harding is faine to pray ayde of ye Heathenish Poetes, Uergile, and Ouide, not the meetest Authorities for a Doctour of Diuinitie: and for proufe hereof to bring in their idle fables, with an olde profane storie of Appiā. Therefore he séemeth now to drawe very déepe, and not farre from the lies. I marueile,In Eunuch [...]. he had forgotten the yonge man in Eunuchus, who, for that he sawe Iuppiter painted in a Table, was streightway thorowly mooued, and emboldened to his youthful purpose. I graunte, Images doo oftentimes vehemently moue the [Page] minde diuersly to sundrie affectiōs. And I recken him a blinde man, that wil holde the contrary. Salust saithe, Quintus Maximus, and Publius Scipio, when so euer they behelde their Ancesters Images, were by and by inflamed with nobilitie of courage, to auance them selues to like aduentures. But euery thinge, that may delite, or mooue the minde, is not therefore meete for the Churche of God. Goddes house is a house of praier, and not of gasinge. And, to answeare one profane storie by an other, the Olde Lacedaemonians woulde not suffer any Image,Plutarchus. or Picture to stande in their Councel house: least the Senatours mindes by meane thereof, shoulde be drawen from that, they had in hande, to other fantasies. Certainely the wise man saithe, Aspectus Imaginis dat insipienti concupiscentiam: Sapientiae. 15. The sighte of an Image in the vnwise sturreth vp concupiscence.

The thirde commoditie, touchinge Remembrance, is like the first: And therfore is already answeared.

M. Hardinge. The .12. Diuision.

And nowe we are come to declare,Hovve Images may be vvoorshipped vvithout offence howe Images maye be woorshipped, and honoured without any offence. That Godly woorship whiche consisteth in Spirite, and Trueth in wardely, and is declared by signes outwardly in recognizinge the Supreme dominion,Holy Images by M. Hardinges confessiō, are vvoorshipped vvithout Spirite, and Truethe. whiche properly of the Diuines is called Latria, is deferred onely to the Blessed Trinitie. As for the Holy Images, to them we doo not attribute that woorship at al, but an inferiour reuerence or Adoration: for so it is named:A vaine distinction. For the Hebrevv vvoorde soundeth, Non incuruabis teipsum, Thou shalt not boovv dovvne &c. whiche is nothinge elles, but a recognizinge of some vertue or excellencie protested by outwarde signe, as reuerent kissinge, boowinge downe, kneelinge, and suche the like honour. VVhiche kinde of Adoration or woorship, we finde in the Scriptures oftentimes geuen to creatures. The whole acte whereof is not withstanding referred, not to the ImagesThe acte of Adoration is referred to the Image: although not principally. principally, but to the thinges by them represented, as beinge the true and proper obiectes of suche woorship. For although the honour of an Image passeth ouer to the original,Li. ad Amphiloch. ca. 18. or firste samplar, whiche the learned calle Archetypum, as S. Basile teacheth: Yet that highe woorship called Latria, belongeth onely to the blessed Trinitie, and not to the reuerent Images, least we should seeme to be woorshippers of creatures, and of maters, as of Golde, Siluer, Stoanes,In questionib. ad Antiochum Principe [...]. VVoodde, and of such other the like thinges. For we adoure not Images as God,This Athanasius is forged, and not the true Athanasius. saith Athanasius, neither in them doo we put hope of our Saluation, ne to them doo we geue Godly seruice or woorship, for so did the Gentiles: but by suche adoration or reuerence, we declare onely a certaine affection and loue, whiche we beare towarde the originalles. And therfore if it happen their Figure and shape to be defaced and vndoone, we let not to burne the stockes, as very woode, and beinge of other stuffe, to conuert the same to any vse, it maye best serue for.

S. Gregorie praisinge muche one Secundinus,li. 7. Epist. 53. for that he desired the Image of our Sauiour to be sente vnto him, to the intent by hauinge his Image before his eies, he might the more be stirred to loue him in his hart: After a fewe woordes vttered in this sense, he saithe further: VVe knowe thou demaundest not the Image of our Sauiour to the intent to woorship it, as God: But for the remembrance of the Sonne of God, that thou mightest be enkendled with the loue of him, whose Image thou desirest to beholde. And verily we fal not downe before it, as before God. But we adoure and woorship him, whom through occasion of the Image, we remember either borne, or doone to deathe for vs, or sittinge in his throne. And whiles we reduce the Sonne of God to our memorie by the picture, no lesse then by writinge, it bringeth either gladnesse to our minde by reason of his Resurrection, or comforte by reason of his Passion. Thus farre S. Gregorie.

And if men praye kneelinge before any Image, or triumphant signe of the Holy Crosse, they woorship not the VVoodde or Stoane Figured, but they honour the highest God. And whom they can not beholde with senses, they reuerence and woorship his Image representinge him, accordinge to auncient ins [...]itution, not restinge or staiynge them selues in the Image, but transferring the adoration and woorship to him, that is represented.

Muche might be alleged out of the Fathers concerninge the woorshippinge of Images: but this may suffise. And of al this one sense redoundeth, that what Reuerence, Honour, or VVoorship so euer [Page] is applied to Images, it is but for Remembrance, Loue and honour of the primitiues or Originalles. As when we kisse the Gospel booke, by that token we honour not the Parchement, Paper and Incke, wherein it is written, but the Gospel it selfe. And as Iacob,Gene. 37. when he kissed his Sonne Iosephes coate embrewed with Kiddes bloude, holdinge and imbrasinge it in his armes, and makinge heauie moane ouer it, the affection of his loue and sorow rested not in the Coate, but was directed to Ioseph him selfe, whose infor [...]unate Deathe (as he thought) that blouddy coate represented: So Christen men shewinge tokens of reuerence, loue and honour before the Image of Christe, of an Apostle, or Martyr with their inwarde recognition and deuotion of their hartes, they staie not their thoughtes in the very Images, but deferre the whole to Christe, to the Apostle, and to the Martyr, geuinge to eche one in dewe proportion▪ that whiche is to be geuen, puttinge difference betweene the Almighty Creatour, and the Creatures: finally rendringe al Honour and Glorie to God alone, who is maruelous in his Sainctes. Suche woorshippinge of Images is neither to be accompted for wicked, nor to be dispised: (203)The .203. Vntruethe. For no Ancient Father either Greeke, or Latine, euer taught vs to kisse an Image, or to kneele, or to boovv dovvne vnto it. for the whiche we haue the testimonies of the auncient Fathers, bothe Greekes and Latines: vnto whiche, further auctoritie is added by certaineVVithout the compasse of sixe hundred yeeres. general Councelles, that haue condemned the breakers and impugners of the same.

The B. of Sarisburie.

M. Hardinge hath made a very large entrie to so smal a house. The whole question standeth onely in this one pointe, of Adoration, whiche is here very lightly past ouer in fewe woordes. Al the rest is vsed onely as a floorishe, to beginne the ga [...]e. Neither doothe he any wise directly answeare, that was demaunded, that is, whether Images in olde times were set vp, to be woorshipped: but onely sheweth his owne fantasie, in what sorte they may be woorshipped: Wherein notwithstandinge, he séemeth not to agrée thorowly, neither with the rest of his companie, nor with him selfe. His final Resolution is this, The Adoration, that is made in this sorte, is not Principally directed to the Image. The sense of whiche Woordes is this, The corruptible creature of VVood, or Stoane may be woorshipped, although not Principally, or chiefely, as God him selfe, whiche is thereby represented. And thus he taketh an indifferent way bitwéene bothe: as if he would saie, An Image may be Woorshipped: and yet it may not be woorshipped. Againe, It may not be woorshipped: and yet it may be woorshipped. And for Confirmation hereof, he allegeth certaine Autorities forged vnder the names of S. Basile, and Athanasius: Notwithstandinge he know right wel, that neither of these twoo Fathers euer, either vttered suche woordes, or had cause to mooue suche mater. Onely they are alleged in that childishe Councel of Nice the Seconde, [...]monge a greate number of other like lies, and Fables. Good Christian Reader, if thou be learned, consider, and weigh that Councel. And thou shalt say, I haue reported muche lesse, then thou hast founde. And the same Athanasius, as he is here brought in to prooue the Adoration of Images, so els where in the same Councel he is forced to say,Concil. Nicen. 2. Actio. 3. that Christe dwelleth in Reliques, and Deade mens Boanes.

As for Gregorie,Gregorius lib. 7. Epist. 53. notwithstanding he speake expressely of Images, yet he speaketh not one Woorde of the Adoration of Images. In Conclusion M. Hardinge beinge not hable, to allege, no not so muche as one Ancient Father for the woorshippinge of Images, these manifest forgeries onely excepted, yet he blusheth not to say in a brauerie, that he mighte allege a greate number moe. By suche faces, and vi [...]inge of emptie stoare, the simple people is ofte deceiued. But what néedeth M. Hardinge, either to holde by these counterfeite, and forged déedes: or elsby these fonde diuises of Principal, and not Principal Adoration, thus to simper, and to season the mater bitwéene bothe? Certainely the Bishoppes in his Seconde Councel of Nice,Ex libro Caroli Magni. thinke them selues hable to prooue, bothe by Scripture, and also by Ancient Autoritie, that Images ought vndoubtedly to be honoured. [Page] For, as it is saide before, they allege these Scriptures,Psalm. 98. Woorship the footestoole of his feete: Psalm. 47. Adoure him in his holy hille: Al the ritche of the people shal woorship thy face.

Hereof they conclude thus,Psalm. 44. Ergo, Images must be woorshipped. And therefore Theodosius the Bishop of Mira in the same Councel alloweth it wel, and specially, for that his Archedeacon was taught the same by reuelation in a Dreame.

Therefore one of them saithe, Venerandas imagines adoro, & id perpetu [...] docebo: I Adoure the reuerent Images, and wil maineteine the same, while I liue. Concil. Nicen. 2. Action. 2. An other saithe, Historias Imaginum honoro, & palam Adoro: I woorship the stories of Images, and Adoure them openly. An other saithe, Imagines perfectè adoro: I geue perfite Ador [...]tion vnto Images. An other saithe, Eos, qui diue [...]sum statuunt, auer [...]or, & anathema [...]izo. Al suche, as holde the contrary, I vtterly forsake, and holde them accursed. Briefely, the whole Councel there determineth thus, Eos, qui circa Adora [...]ionem Imaginum laborant, aut dubitant, nostra Synodus anathematizat. Al suche, as stagger, or stande in doubte, of the Adoration of Images, are accursed by this Councel.

They saye, Wee knowe, that Images are Creatures Corruptible: and therefore wee neither vse them, nor take them as Goddes. And thus they thinke them selues very wise menne, that can knowe, that Birdes, and Children be hable to knowe. Euen so the Heathens were wonte to say of their Idolles. Cicero confesseth, Io [...]em lapidem non esse Deum, That Iuppiter is a stoane, and no God. Lactantius hereof writeth thus, Non [...]psa, inquit, Adoramus, sed eos ad quorum Imagines facta, & quorum nominibus Consecrata sunt. The Infidel wil say, euen as M. Hardinge here saith, VVe woorship not our Images, but our Goddes, vnto whose likenesse the Images are made, and in whose names they are Consecrate. The like [...]ereof we may finde in S. Augustine,Augustin. in Psalm 113. in Athanasius, in Sozomenus, and in others: And this excuse was then, as now, thought sufficient,Athanasi. contra Gentes.

But S. Augustine saith, Very children know, that these Images h [...]ue eies, and s [...]e not: mouthes, and speake not. VVherefore then doothe the holy Ghoste so often teache vs,Sozomen. li. 7. ca. 15. de Sophis [...] Olympio. and admonishe vs the same thinge in the Scriptures, as if wee knew it not? He answeareth, Quia species membrorum in eminenti collocata suggestu, cùm honorari, atque adorari coeperit a multitudine, parit in vnoquoque sordidissimum erroris affectum: vt, quoniam in illo figmento non inuenit vitalem motum, credat numen occul [...]um: Augustin. in Psalm. 113. et effigiem viuenti Corpori similem, seductus forma, & commotus authoritate, quasi saplentium i [...]sti [...]utor [...]m, obsequentium turbarum, sine viuo aliquo habita [...]ote esse non putet. For that, the very shape, and proportion of a man set alofte, after it once beginneth to be Adoured, and honoured of the multitude, it breedeth in euery mā that most vile affectiō of erroure, that although he finde there no natural moouinge, or token of life, yet he thinketh some God, or godly thinge is within it: And so beinge deceiued, partely by the forme, that he seeth▪ and partely by the Author [...]tie, and credite of the Authours, [...]nd makers of it, whom they take to be wise, and partly also by the example, and deuotion of the people, whom they see obedient to the same, he thinketh, that the Image, beinge so like to a liuinge bodie, cannot be without some liuinge thinge vnderneathe it. Againe he saithe, Cùm in his [...]edibus lo [...]an [...]ur, honorabili sublimitate, Augustinus [...]epist. 49. vt a precantibus, atque immolantibus attendantur, ipsa similitudine animatorum membrorum, atque sensuum, quamuis sensu, & anima careant, afficiunt infirmos animos, vt viuere, atque spirare videantur. After that Images be once set vp in these places in honourable highthe, that they, that praie, or sacrifice, may looke vpon them, althoughe they haue neither sense, not soule, yet they so strike, and amase the weake mindes of the people, euen with the very proportion of liuinge members, and senses, that they seeme to haue life, and to drawe breathe.Augustinus in Psalm. 13. Againe he saithe, Quis adorat, vel orat intuens Simulachrū, qui non sic afficitur, vt ab eo se exaudiri putet, ac ab eo sibi praestari, quod desiderat, speret? Who euer Adou [...]reth▪ or maketh his praier beholdinge an Image, but he is so mooued in his minde, that he thinketh, the Image hea [...]eth him, and hoapeth, it wil performe his praier?

Al these thinges the Heathens knew, and therefore wer [...] wel shielded with [Page] M. Hardinges excuse,La [...]ria, Do [...]lia. and yet notwithstandinge were Idolaters: and, as the prophet Hieremie reporteth,Hieremi. 2 [...] They saide to a Blocke, Pater meus es tu: Thou art my Father: and to a Stone, Tu me genuisti, Thou arte my Maker, thou haste begotten me. And therefore were they the children of Goddes anger: for that they turned the trueth of God into a Lie, and honoured the Creature aboue the Creatoure,Rom [...]n. 1. whiche is God blissed for euer.

And, the more to encourrage the simple in these errours, they haue diuised many fained Miracles. The deade Images haue been forced to sweate, to weepe, to laughe, and to shifte them selues from place, to place. And as emonge the Painimes, and infidels, the Image of Iuppiter was hable to say alowde, Let al Christians be bannisshed the Countrie: Eusebius li 8. De Theote [...]no. And as the Image of Iuno, beinge demaunded, whether she woulde goe to Rome, or no, was hable to geue a courteous becke, & gently to saye, Volo, I am contente: Euen so emonge Christians, Images haue béen hable to speake,Concil. Nicen. 2. Actio. 5. Nycolaus Lyra [...]n 14. ca. Daniel. what so euer their keeper, or Sextine listed. The Image of Our Lady was hable to attende her owne Candel: and other Images hable to heale al diseases. Briefely, Nicolaus Lyra saithe, In Ecclesia Dei populus saep [...] decipitur a Sacerdotibus fictis Miraculis Iucri causa: In the Churche of God the Priestes oftentimes deceiue the people with fained Miracles for lukers sake. Thus the worlde was borne in hande, that Images were not onely bare Images, but had also some secrete diuine power hidden within them, and therefore were woorthy to be honoured.

Here is imagined a greate difference in Adoration between Latria, and Doulia. Latria is the honoure, that belongeth onely vnto God (as M. Hardinge saithe) in recognisinge of the supreme Dominion. But of Doulia, whiche is the other parte, and may be Englished a Seruice, and, as they say, is dewe vnto a Creature, he thought it best, to say nothinge. Thus, by M. Hardinges distinction, wee must Honour God, & Serue Images. And therefore this reuerence, so geuen, may not be called Idololatria, but Idolodulia: That is to saye, Not the Honouringe, but onely the seruinge, or obeieinge of Images. N [...]col. Lyra in Hester. 3. ca. In like sorte Lyra saithe, One knee we may boow to any noble personage: but vpon bothe wee may kneele onely vnto God. And by suche a simple distinction it is thought, the whole mater is wel salued. But, what if the simple people vnderstande no Greeke, and cannot so learnedly discerne Latria, from Doulia, but take the one Adoration, for the other? Uerily, as it now fareth in the Churche of Rome, they vse them bothe vniuersally without difference.

Therefore this distinction, thus applied, seemeth muche like to that, the Phisitians wife sometime said, Peper is colde in woorkinge, and hoate in operation. For M. Hardinges distinction standeth not in difference of mater, but onely in woordes. Cicero saithe,Cicero De Finib. 4. Bonum esse negas: Praepositum dicis. An minuis hoc pacto auaritiam? Thou wilt not haue worldly wealth called Bonum, but onely Praepositum. But doest thou hereby any thinge abate auarice? Euen so may wee say to M. Hardinge: yee wil not haue your Adoration of Images called Latria, but onely Doulia. But Sir, doo you by this distinction, any thinge abate Idolatrie?

Certainely, Constantius the Bishop of Constantia, in the Seconde Nicene Councel saithe, In libro Caroli Magni. Ego Imaginibus cultum honoris exhibebo eundē, qui debetur Viuificae Trini [...]ati: Et, si quis nolit idem facere, eum anathema [...]izo, vt Marcionē, & Manichaeum. I for my parte y [...]lde vnto Images the same Adoration of honoure, that is dewe to the Holy Trinitie: And, if any man refuse to doo the same, I accurse him, as I doo the Heretiques Marcion, and Manichee. And in the same Councel it is determined thus, Non sunt D [...]ae Adorationes, sed vna Adora [...]io,Concil. Nicen. 2. Actio. 4. Imaginis, & Primi exemplaris, cuius est Imago. There are not twoo sortes of Adoration (the one called Latria, the other Doul [...]a, as M. Hardinge diuideth them) but one onely Adoration, bothe of the Image, and also of the Samplar, whereof the Image is.

[Page] Likewise Thomas Aquine, after longe debatinge of the mater, thus at laste ruleth ouer the case: Thomas in. 3. Senten. dist. 2 [...] The Image, and the thinge thereby represented, must be woorshipped bothe with one kinde of Adoration: And, for example [...]e saith, The Crosse, or Image of Christe must be honoured with L [...]tria, (that is▪ with godly honour) bicause Christe him selfe is so honoured: And the Image of our Lady must be 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: Holcot in libru [...] Sapient. lect. 158. 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, Author For [...]ali [...]ij: Licet ho [...] rationabiliter dictum videatur, tamen Communis opinio tenet oppositum. lacobus Payu [...] li. 9. Iacobus Nāclā tus in epist. ad Roman. cap. 1. The Common opinion, and practise of the Churche holdeth the contrarie. And one Iacobus Payua, a greate stickler of that side, doubt [...]th not to write thus: Non tamen inficiamur, hac nos Latriae Adoratione Christi praecla [...]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▪ One Iacobus Nanclantus, the Bishop of Cl [...]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 fa [...]endum est, Fideles in Ecclesia Adorare coram Imagine, vt nonnulli ad cau [...]elam forte loquuntur, sed & Adorare Imaginem, sine quo volueris scrupulo, quin & eo illam venerari cultu, quo & prototypon eius. Propter quod, si illud habet A do [...]ari Lat [...]ia, & illa habet Adorari La [...]ia: Therefore wee must confesse, yt the faith [...]ul people in the Churche dooth not onely worsh [...]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, yt Nanclantus was printed in Uenece, Anno. 1557. and that Payua was printed in [...]oleine, Anno. 1564. bothe wel allowed without controlment.

The case standinge thus, what then auaileth M. Hardinges distinction of Latria and Doulia?Augustin. De Verbis Domi. Secundum Ma [...] thae. Sermo. 6. I feare me, wee may say of him, and his felowes, as S. Augustine sometime saide of the Heathens: Nemo mihi dica [...], Non est Numen: non est Deus. V [...]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, August. ad Quoduul [...]deum. Origen. contr [...] Celsum li. 4. Polyd Vergil. De Inuentorib. rer. lib. 6. ca. 13. 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 Uerg [...]lius a man of late yéeres, vttering the greate abuse, that he saw in the Churche in his time, writeth thus: Nunc de Simulach [...]orum cul [...]u agamus: quem non modò nostrae Religionis expertes, sed, teste Hieronymo, omnes ferè Veteres Sancti Patres damnabant, ob metū 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.

[Page] And of the abuse, and disorder of the Churche herein in his time, he writeth thus: Eò insaniae deuentum est, vt haec pars Pie [...]atis parùm differat ab Impietate. The worlde is come to suche oultrage, [...]bidem. 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, [...]piphanius ad Iohannem epis. Hierosolymitan. Petrus Crinitus li. 9. ca. 9. 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, quocun (que) 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.Concil. Mog [...]n [...]inen. De Imag. 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.Sapientiae. 14. And therefore he saith,Deuteron. 27. Accursed be he, that leadeth the blinde out of his way: And,Leuiti. 19. accursed be he, that laieth a stumblinge blocke to ouerthrow the blinde.

FINIS.

THE XV. ARTICLE, OF READINGE THE SCRIPTVRES.

[Page]

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)The .204. Vntrueth. For M. Hardinge knovvethe, The people vvas commaunded, to reade the Scrip [...]res &c. Neither doo I finde▪ 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 owne tongue. Howe be it, some others of his side thought sometimes, they had surely founde it: and were hable to allege these woordes, Nolite sanctum dare Canibus, Geue not holy thinges to Dogges: And thereof necessarily to conclude, that the Laie People, whom in respect of them selues they called Dogges, might not once touche the holy Scriptures. But M. Hardinge saith plainely, He findeth it not. This short answeare, touching the demaunde, is sufficient: Yf he knewe, what were sufficiēt. Al the rest is made vp onely in woordes, as shal appeare.

He addeth further, Neither doo I finde, that the Laie People was then, or at any other tim [...], commaunded to reade the woorde of God in their owne tongue, beinge vulgare, and Barbarous.

First, this stopple, of Commaundinge, is wholy impertment vnto the question. Secondly, al other tongues, thrée onely excepted, are, without iuste cause, Condemned for Barbarous. Thirdly, this exception, of the peoples readinge in their Uulgare tongue, is onely a bare shifte, and a quarrel without sauoure. For in what tongue can the Uulgare people reade, and vnderstande any thinge, sauinge onely in their owne Common,Cornelius Tac [...] tus in Tiberi [...]. and Uulgare tongue? But as the Emperoure Tiberius vsed sometimes to sende certaine of his Nobles into his out Prouinces, and far Countries, to rule there, as Uiceroies, & Lieutenantes vnder him, and yet, that notwithstandinge, whoulde not suffer them to goe thither, or in any wise to departe from Rome: euen in like sorte M. Hardinge, notwithstandinge he woulde seeme to licence the Laie People to reade Goddes Woorde, Yet he limiteth them either to the Greeke, or to the Latine, or to the Hebrewe tongue, wherein he is wel assured, they cannot reade it.

But, that the people was in Olde times willed, to reade the Scriptures, and that in suche tongues, as they were hable to vnderstande, it is euident, and appereth many waies. And of infinite testimonies, and good proufes, onely to touche a few, Deuteron. 6. God saith thus vnto his people: Herken O Israel: Let the Woordes, that I speake to thee this daie, reast in thy ha [...]te: thow shalt shew them vnto thy Children: thow shalt thinke of them sittinge in thy house, and walkinge in thy iourney: and when thow goest to reast, and when thow riseste: thow shalt binde them, as a marke, vnto thy hande: thow shalt haue them as a token before thine eies: thow shalt write them on the postes of thy doores, and at the entrie of thy gates.

[Page] As it is noted by a Writer of late yeeres, Co [...]nel. Agrippa de Vani [...]ate Scientiarum. it was decréed in the First Councel of Nice, that no Christian man shoulde be without the Bilble in his house. S. Augustine saith vnto the people, Nec solùm sufficiat, quòd in Ecclesia Diuinas Lectiones auditis: Sed etiam in domibus vestris,Augustin. in Capite Ieiunij. aut ipsi legite, aut alios legentes requirite. Thinke it not sufficient, that ye heare the Scriptures in the Churche: but also in youre houses at home, either reade youre selues▪ or geate some other to reade vnto yowe. S. Chrysostome saith vnto his people, Chrysostom. in Iohan. Chrysostom. in Epist. ad Coloss. homi. 9. Admoneo, & rogo, vt libros comparetis: I warne yowe, and beseche yowe, to geate bookes. Againe he saith, Audite Saeculares omnes: Comparate vobis Biblia▪ animae Pharmaca. Si nihil aliud vultis, vel Nouum Testamentum acquirite: Apostolum, Euangelia, Acta, continuos, & sedulos Doctores. Heare me, ye menne of the Worlde: geate ye the Bible, that most holsome remedie for the soule: Yf ye wil nothinge els, yet at the least geate the Newe Testament, S. Paules Epistles, and the Actes, that maie be youre continual, Origen. in Esai. homi. 2. and earnest Teachers. Origen saith, Vtinam omnes faceremus illud, quod Scriptum est, Scru [...]amini Scripturas: I woulde to God, we woulde al doo, as it is written, Searche the Scriptures. S. Hierome speakinge of the Companie of wemen, that was at Bethleem with Paula, Hieronym. in Epitaphio Pau [...]. saith thus, Non licebat cuiquam Sororum, ignorare Psalmos, & non de Scripturis Sanctis quotidiè aliquid discere. It was not lawfull for any one of al the Sisters, to be ignorant of the Psalmes: nor to passe ouer any daie, without learninge some parte of the Scriptures. In these Examples, notwithstandinge some [...]auil perhaps might be made to the contrary, yet very reason wil leade M. Hardinge to thinke, that these Fathers meante, the people shoulde reade the Scriptures in their owne knowen, Basilius de Spiritu Sancto. c. 1. and Uulgare tongues. S. Basile saith, Quantum ferre potest humana natura, possumus esse Similes Deo: Similitudo autem illa sine cognitione nulla est: Cognitio autem constat ex Doctrina: Initium autem Doctrinae, Sermo est: Sermonis autem partes, Syllabae, & Voces. Wee maie become like vnto God, as far foorth, as the weake nature of man can beare. But this likenes cannot be w [...]thout knowledge: Neither this knowledge without Doctrine. And the beginninge of Doctrine is speache: and the partes of speache be Woordes, and Syllables. The Resolution hereof is this: The people without vnderstandinge the particulare Woordes, and Syllables, cannot know the Speache: not knowinge the Speache, they cannot attaine this Doctrine: and without this Doctrine they cannot be like vnto God.

M. Hardinge. The .2. Diuision.

They that treate of this Article,Three sundry opiniōs concerning the Scriptures to be had in a vulgare tongue. concerninge the hauinge of the Scriptures in a Vulgare tongue 1 for the Laitie to reade, bee of three sundry opinions. Some Iudge it to be vtterly vnlawful, that 2 the Bible be translated into any tongue of the Common people. Some thinke it good it be translated, 3 so that respecte be had of time, and of place, and of persones. Some be of the opinion, that the Holy Scriptures ought to be had in the mother and natiue tongue of euery nation, without any regarde of time, place, or persones.This is the practise of the Churche of Rome. The first opinion is holden of fewe, and Commonly mysliked.This vvas the iudgement of Christe, the Apostles, and al the Olde Fathers. The third is mainteined by all the sectes of oure time, the Swenkfeldians excepted, who woulde the Scriptures to be in no regarde. The seconde is allowed best of those that seeme to be of most wisedome, and godlines, and to haue most care for the healthe of the Churche,M Hardinge is [...]one of these. who haue not seuered them selues from the Faith whiche hath continewed from the beginninge. Here that I saie nothinge of the first opinion▪ as they of the thirde reprooue the moderation of the seconde, so they of the seconde cannot allowe the generalitie of the thirde.

The B. of Sarisburie.

Here are laide owt thrée sundrie opinions: The First vtterly barreth al, and euery of the Laie people, from euery parcel of the Scriptures. The Thirde geueth al menns leaue to reade al partes thereof, without exception. Bytweene these two extremes, the Seconde opinion is a meane.

The first hereof, saith M. Hardinge, is commonly misliked. Yet neuertheles it [Page] [...]ppeareth by him in the fourteenthe Diuision of this Article, it is the very Practise, and opinion of the Churche of Rome: whiche Churche, as he saith, hath already condemned al the Newe Translations, and not allowed the Olde, neither in the Gotthian tongue translated by Ulphilas, nor in the Sclauon tongue translated by S. Hierome: nor hath diuised any other Translation of her owne. Hereby it is plaine, that the Opinion, and Practise of the Churche of Rome, is commonly mysliked, and holden of fewe.

The Thirde Opinion, that al menne indifferently maie reade the Scriptures without restrainte, as M. Hardinge saith, is holden onely by certaine Sectes, and is too general. Notwithstandinge this generalitie seemed good to Christe, his Apostles, and to al the Olde Doctours of the Churche, as it shal appeare. Wherefore it foloweth, that Christe, his Apostles, and al the Olde Doctours, by M. Hardinges iudgement, were Sectaries, and Heretiques.

The Seconde Opinion is a meane bytweene bothe, and is holden by M. Hardinge, and by certaine others, that haue not at any time altred thire Faith: Notwithstandinge menne saie, M. Hardinge hath altered more then once, and therefore maie hardly be allowed, to passe in this number. Yet is this opinion of al others accoumpted the best. Howe be it, where as al menne are indifferently, and equally enheritours to Goddes Woorde: to binde the same onely vnto a [...]ewe, and that with suche restrainte of times, and places, it must needes be thought some greate partialitie.Roman. 1 [...]. S. Paule saith, Quaecunque scripta sunt, ad nostram Doctrinam scripta sunt: vt per patientiam, & consolationem Scripturarum spem habeam [...]s. Al, that is written in the Scriptures, is written for our instruction: that by patience, and conforte of the Scriptures we maie haue hope. Basilius in Psalm. 1. Augustin. Epist. 3. ad Volusian [...] S. Basile saithe, The Scripture of God is like an Apotheca [...]es shoppe, ful of Medicines of sundrie sortes, that euery man maie there choose a conuenient remedie for his disease. S. Augustine saith, Deus in Scripturis, quasi amicus familiaris, sine fuco loquitur ad Cor doctorum, & indoctorum. Almighty God in the Scriptures speaketh, as a familiar frende without dissimulation, vnto the hartes, both of the learned, and also of the vnlearned. Wherefore the Woorde of God beinge so Uniuersal, méete for al diseases, for al wittes, and for al capacities: for M. Hardinge to improper the same onely vnto a fewe, it is both far greatter dishonoure vnto God, and also far greater iniurie vnto Gods faithful people, then, if he would in like manner improper, and inclose the Sonne beames, to comforte the riche, and not the poore: to shine vpon some, & not vpon al. This meane way, is no way: It is weighed out, not by the Scriptures, or holy Fathers, but onely by policie, and wordly reason.

M. Hardinge. The .3. Diuision.

That the scriptures be not to be set foorth in the Vulgare tongue to be reade of al sortes of people, euery parte of them,Fiue Con [...]iderations [...]hy the scriptures are not to be set forth for al sortes of people to reade them [...]ithout limitation. without any limitation of time, place, and persones, they seeme to be moued with these considerations. First, that it is not necessary: Nexte, that it is not conuenient: Thirdly, that it is not profitable: Fourthly, that it is dangerous, and hurtful: And lastly, although it were accorded, the common people to haue libertie, to reade the Bible in their owne tongue, yet that the translations of late yeeres made by those, that haue diuided them selues from the Catholike Churche▪ be not to be allowed, as worthely suspected, not to be sownde, and assured.

The B. of Sarisburie.

These deepe considerations were neuer diuised, neither by Moses, nor by Christe, nor by the Apostles, nor by any the Ancient Fathers: but are brought in onely nowe at laste by them, that of longue time haue deceiued the worlde by Ignorance, and yet laboure by the same to deceiue it stil. Christe saithe, Qui male agi [...], odit lucem: He that dooth yl, Iohan. 3. fleieth the tryal of the light. And M. Hardinges owne Amphilochius[Page]saith, Amphilochius in vita Vincentij. Natural [...]s prouidentia est malè errantium, a [...]ferre de medio Testimonia Veritatis. Yt is the natural prouision of them, that be wilfully deceiued, to conueigh owt of sight al proufes, and Testimonies of the Trueth. So the Philistines, the better to keepe the Iewes thral, and in subiection, 1. Regum. 13. vtterly bereued them of al manner weapon, and artilarie, and leaft them naked: and, no doubtes, bare them then in hande, as M. Hardinge doth nowe the people of God, that it was neither necessary, nor conuenient, nor pro [...]table for them, Chrysostom. in Matthae. homi. 3. to haue armoure. Uerily Chrysostome saith, It is more necessarie, more conuenient, and more profitable for the Laie People to reade Goddes Woorde, then for Monkes, or Priestes, or any others. Thus he writeth, Hoc est, quod omnia quast vna quadam peste corrumpit, quòd Lectionem Diuinarum Scripturarum ad solos pu [...]atis Monachos pertinere: cùm multò vobis magis, quàm illis, sit necessaria. Itaque multò est grauius, atque deterius, rem superfluam esse putare Legem Dei, quàm illam omninò non legere. Haec enim verba sunt, quae de Diabolica prorsus meditatione promuntur: This is it, that, as it were with a pestilence, infecteth al thinges, that ye thinke, The readinge of the Scriptures perteineth onely vnto Monkes: where as it is muche more necessarie for yowe, then for them. It is more wickednes, to thinke, Goddes Lawe is superfluous, then if ye shoulde neuer reade it. For these be the woordes, that no doubtes come from the studie of the Diuel.

Thus muche therefore we learne here by Chrysostome, that these M. Hardinges profounde considerations comme from the studie, De Diabolica prorsus meditatione promuntur. and closet of the Diuel.

M. Hardinge. The .4. Diuision.

First, that the Common people of al sortes, and degrees, ought of necessitie to reade al the holy Scriptures in their owne tongue, they saie, they could neuer finde it hitherto in the same Scriptures. Ireneus writeth,Libro. [...]. ad [...]ersus haereses. c. [...]. that the Apostles preached to the Aliantes, and [...]arbarous people the Faith of Christe, euen to those, that were aliantes, and Barbarous in language, and saith, that hauinge heard the Gospel preached, they beleeued in Christe: and kepinge the order of Tradition, whiche the Apostles deliuered vnto them, had their saluation, and Faith written in their harte without printe, penne, or inke, and vtterly without letters. And further he sheweth, that if the Apostles had lefte to vs no Scriptures at al, yet we should be saued by the tradition, whiche they lefte to them, whom they committed their Churches vnto, as many nations of aliantes be saued by the same.

Hilarius likewise declaringe,Prologo i [...] in expla [...]atione [...] Psalm. that the mysterie of Gods wil, and thexpectatiō of the blessed Kingdom, is most and [...]hiefly preached in the three tongues, in whiche Pilate wrote on the Crosse, our Lord Iesus Christe to be kinge of the Iewes: confesseth notwithstandinge, that many Barbarous nations haue atteined, and gotten the true knowledge of God by the preachinge of the Apostles, and the Faith of the Churches remaininge amongest them to that daie. VVhereby he doeth vs to vnderstande, that the vnlear [...]d Barbarous people had their Faith without letters, or writinge, whereof they had no skil, by tradition, and preachinge, as wel as the other nations, who were holpen by the benefite of the learned tongues, Hebrewe, Greeke, and Latine.

The B. of Sarisburie.

Touchinge this first consideration, M. Hardinge imagineth shadowes of him selfe, and fighteth stowtely against the same. Therefore he maie soone attaine the Uictorie. For wee saie not, that the common people of al sortes, and degrees, ought of necessitie to reade al the holy Scriptures. This is onely M. Hardinges fantasie: We saie it not. We knowe, some are blinde, and many vnlearned, & cannot reade. But thus we saie, That in the Primitiue Churche, who so euer woulde, and could reade, might lawfully reade without controlmente. Therefore S. Augustine saith, as it is before alleged,Augustin in capite [...]. Aut ipsi legite, aut alios legentes requirite. Either reade your selues, or geate some other, to reade vnto yowe.

I graunt, at the first preachinge, and publishinge of the Gospel, certaine Barbarous Nations, that receiued the Faithe of Christe, had neither Bookes, nor Letters. Yet were they not therefore ignorant, or leafte at large, to beléeue, they [Page] knewe not what.Traditiō. They had then certaine officers in the Churche, whiche were called Catechistae: whose dutie was, continually, and at al times, to teache the Principles of the Faithe, not by Booke,Actorum ca 19. but by Mouthe. Of these mention is made in the Actes of the Apostles, in the Councel of Nice, and els where.Concil. Nicem. 1. This office bare Origen that Ancient learned Father.Can. 14. This doctrine Dionysius calleth [...], Oracles, or Instructions geuen from God: And saithe,Origen. Catechi [...]ta. They paste from one, to an other, not by Writinge, but by Mouthe, [...], from minde, to minde. Neither did these Traditions conteine any secrete, or priuie Instructions,Euseb. li. 6. ca. 20. or Inuentions of Men, as it is imagined by some, but the very selfe same Doctrine,Dionysius in Ecclesi. Hierarch. that was conteined written in the Scriptures of God. And in this sorte the Gospel it selfe, and the whole Religion of Christe was called a Tradition.Tertullian De Praescription. aduersus Haereticos. So Tertullian calleth the Articles of the Faithe, An Olde Tradition. So the Faithe of the Holy Trinitie in the Councel of Constantinople is called a Tradition: And the Faithe of twoo sundrie Natures in Christe in the same Councel is called, Apostolorum viua Traditio: The Liuely Tradition of the Apostles. So it is written in Socrates,Concil. Constantinop. 6. Acti. 4. Credimus in vnum Deum Patrem, secundum Euangelicam, & Apostolicam Traditionē. Wee beleeue in one God the Father, accordinge to the Tradition of the Gospel, Eadem Actione. and of the Apostles. So S. Basile calleth it, a Tradition, To beleeue in the Father, the Sonne, Socrates lib. 2. cap. 10. and the Holy Ghoste. Therefore S. Paule saithe, Tene [...]e Traditiones, quas accepistis, siue per Sermonem, siue per Epistolam. Keepe the Traditions, that ye haue receiued, Basilius de Spiritu Sancto. either by Mouthe, or els by Letter. By these woordes the Doctrine of the Apostles is called a Tradition. And for this cause S. Cyprian saithe, Vnde est ista Traditio? 2. Thessalon. 2. An de Dominica, & Euangelica Veritate descendens: an de Apostolorum Mādatis, Cyprianus ad Pompeium. atque Literis veniens? From whence is this Tradition? whether cometh it from our Lorde, and from his Gospel: or els from the Epistles, and Commaundementes of the Apostles?

Thus were the Barbarous Nations instructed by Tradition, and by Mouthe, and were made perfite in euery pointe, and parcel of the Faithe, Irenaeus li. 3. c [...]. 4. Scriptam habentes Salutem per Spiritum in Cordibus suis. and, as Irenaeus saithe, Had their Saluation by the Holy Ghost written in their Hartes: and were as muche bounden vnto the same, as vnto any writinges, and letters of the Apostles. Of suche liuely, and cleare Doctrine S. Paule saithe, Christe was set out, and Crucified before the [...]ies of the Galathians. And thereof he saithe to the Philippiens, My praier is, that your Charitie may yet more, and more abounde in al knowlege, and in al vnderstandinge. And thus, notwithstandinge they were Barbarous, Galatas. 3. yet were they hable to render an accoumpte of al the Religion, and Faithe in Christe. Philippen. 1. For thus Irenaeus writeth of them. Si quis illis annuntiaret ea, quae ab istis Haereticis inuenta sunt, 1. Petri. 3. statim clauderent aures: Yf any man woulde shewe these Barbarous Nations,Irenaeus li. 3. c. 4 what thinges these He [...]etiques haue inuented, they woulde stoppe their eares, and not abide it. Likewise if a man woulde shewe them of the Profanation of Christes Holy Mysteries, of Transubstantiation, of Real, and Fleashely Presence, and of other like horrible disorders, that nowe are holden, and defended in the Churche of Rome, as Irenaeus saithe, Irenaeus in eod [...] capite. Fugerent longo longiùs, ne audire quidem sustinentes blasphemum colloquium. They woulde flee away, as farre as they were hable, and would not abide the hearinge of suche blasphemous talke. Thus were these Nations sufficiently instructed, notwithstanding they were Barbarous, and wanted Bookes.

But they of M. Hardinges side, neither wil teache the people, as their dutie is, nor suffer them to reade the Holy Scriptures, and to teache them selues. Christe may iustly say to them,Mathae. 2 [...]. as he did sometimes vnto others the like, Woe be vnto you, ye Scribes, and Phariseis: Ye shutte vp the Kingedome of Heauen before men: and neither doo ye enter your selues, nor suffer others, that would enter. Of suche Irenaeus speaketh in the nexte Chapter folowinge:Irenaeus li. 3. cap. 5. Hoc non est sanantium, nec viuificantium, sed magis grauantium, & augentium ignorantiam. Et multò verior hic Lex inuenitur, Maledictum dicens[Page]omnem, qui in errorem mittit Coecum in via. This is not the parte of them, that would heale, or g [...]ue life: but rather of them, that augment the burthen, and increase ignorance. And herein is the Lawe wel verified, Deuteron. 27. Accursed is he, that leadeth the blinde out of his way.

M. Hardinge. The .5. Diuision.

That it is not conuenient nor seemely, al sortes of persons without exception to be admitted to the readinge of the Holy Scriptures, I neede to say nothinge: Euery reasonable man may easely vnderstande the causes by him selfe. This is certaine, diuerse Chapters and stories of the Olde Testament, conteine such matter,The VVoorde of God offereth occasion of il thoughtes. as occasion of euil thoughtes is like to be geuen, if VVomen, Maidens, and Younge men be permitted to reade them.Lib. 1. The [...] ologiae. Gregorie Nazianzene, whome the Greekes called the diuine, saith, mooued with great considerations, that it is not the parte of al persons to reason of God, and of godly thinges,Nazianzene speaketh of Cō tention, and Rea [...]oninge, and not of Readinge. neither behooueful the same be done in al times and place, nor that al thinges touchinge God be medled withal. VVhiche aduertisement taketh no place, where al be admitted to the curiouse readinge of the Scriptures in their owne vulgare Tongue.

The B. of Sarisburie.

M. Hardinge saithe, It is not conuenient, nor seemely, that al the people shoulde reade the Holy Scriptures: As if he woulde say in plainer wise, It is not meete nor seemely, that God shoulde speake vnto euery of the poore simple people without exception. How be it, God him selfe saithe not so, but rather the contrary. S. Augustine saithe, as it is alleged before, Augustinus ad Volusianum Epis. 3. Loquitur ad cor & doctorū, & indoctorum. God speaketh as a familiar frende vnto the harte bothe of the learned, and also of the vnlearned. For he hath no acceptation, or choise of personnes. If it be not seemely for the people of God to reade, and 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?Actor 10. He answeareth not, Psalm 11. by fleeinge, but, by keepinge the holy VVoordes.Psalm. 118.

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,Nazianzenus Theologiae li. 1. 2. T [...]moth 2. Cyprian. but of cōtentious 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 d [...]ungerous to speake, yea although ye speake the trueth. Hereof M. Hardinge maketh vp a very s [...]lēder 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.In Prooemio pandect. So Iustinian the Emperour appointeth an order for the readinge of the [Page] 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,2. Timoth. [...]. 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, aniculae (que) intelligunt. To vnderstande Goddes Woorde, wee neede no Syllogismes, or knowledge of Logique: Husbande menne, and Olde wemen doo vnderstande it. Cyril. contra Iulian. lib 6. 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,Nazianzen. in Funebri Oratione de Gorgonia. that she was skilful both in the Olde Testamente, and also in the Newe. Yf he saie, Maidens, S. Hierome answeareth,Hieronym. in Epitaphio Pa [...] lae 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, quāuis nō aequè eloquētes. Beinge brought vp in the Scriptures, afterward they become most godly▪ men, al be it perhaps not so eloquente. Yf he saie, the Poore, S. Paule answeareth, Nō multi genere nobiles, At Corinthe emonge them,Cyrillus contra Iulianum. lib. 7. that first receiued the Gospel,1. Corint. 1. 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.Confessionū. li. 8. cap. 12. Yf he saie, Heathens, S. Luke wil saie, that Queene Candaces Chamberlaine, beinge an Heathen, read the Scriptures without controlment.

Nowe if neither Ol [...]e menne,Actorum. 8. 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. [...]8. Vnto you it is geuen to knowe the Secretes of the kingedome of God: but toThese others vvere the Scribes and Phariseis, and others of that generatiō. 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,The 305. Vntrueth. For Christe saith, These Mysteries be hidden from the vvise, and reueled to the litle ones. Matthae. 11. 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: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 [Page] Father Irenaeus immediatly after the Apostles time expounded it:Irenaeus lib 4. cap. 48. [...]. Corin. 4. 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: Roman. 1. 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:Dionysius Carthusian. in Lucam. ca. 8. Iusto Dei Iudicio negata est illis praedicatio Euangelij, tanquam indignis intelligentia Spirituali: The preachinge of the Gospel was denied vnto them by the iust iudgement of God, as vnto men vnwoorthy of any Spiritual vnderstandinge.

Thus M. Hardinge, the better to winne his purpose, is contented to say, that al the people of God, him selfe onely with a fewe others excepted, are blinde, reprobate, accursed of God, forsaken, and leafte in hardenesse of their hartes, vnwoorthy of Spiritual vnderstandinge, geuen ouer into a wicked minde, like to Pharao, like to Antichriste. So muche is the simple Laie People beholden to him. But Gerson, Gulielm Gerson. Quae veritates de necessitate sal [...]tis credendae sint, Corollar. 4. a Doctour of M. Hardinges owne Companie, saithe, Licet Iudicium, & Conclusiones Fidei authoritatiu [...] spectent ad Praelatos & Doctores, tamen ad alios, quàm ad Theologos potest deliberatio pertinere, sicut & cognitio super his, quae Fidem respiciunt: ita etiam, vt ad Laicos hoc possit extendi, & plus aliquando, quàm ad multos Clericorum: Al be it the Iudgement, and the Conclusions of Faithe pertaine by authoritie vnto the Prelates and Doctours, Yet the Consideration, and weighing of the same may pertaine as wel vnto others, as also knowledge touchinge those thinges, that pertaine vnto the Faith: Whiche knowledge, and iudgement may also be extended vnto the Laie people: and that better oftentimes, Abbas Panor [...]itanus. then to many Priestes. So Panormitane saith, Magis credēdum est Laico afferenti Scripturas, quàm Papae, & Concilio Generali: We ought more to beleeue a Lay man, if he bringe the authoritie of the Scriptures, then the Pope, and a General Councel.

By these it is euident, that God hath not excluded the Laye People, that beléeueth in him, from the vnderstandinge of his Holy Secretes. Hugo Cardinalis expo [...]ndeth these woordes in this wise:Hugo Cardinalis in Luc. ca. 8. Glosa Ordinaria. Vobis datum est, vobis qui libenter auditis, & Fidem habetis: Vnto you it is geuen: vnto you, that are glad to learne, and haue Faithe. And the very ordinarie Glose saithe thus, Vobis qui Fideles estis: Sed Pharisaeis incredulis Sancta non sunt danda: Vnto you, that are Faithful, it is geuen: But vnto the vnfaitheful Phariseis Holy thinges may not be geuen. And, where M. Hardinge saithe, The knowledge of these Mysteries partaineth onely vnto the Apostles of Christe, and to their Successours, pleaseth it thée, good Reader, to vnderstande, that by M. Hardinges owne Decrée, the Successours of the Apostles be neither Priestes, nor Deacons, nor Monkes, nor Freers, nor Cardinalles, but onely Bishoppes. For so it is limited by Anacletus: Episcopi Apostolorum Domini: Anacleti epis. tertia, Dist. 21. In Nono. Presbyteri verò Septuagintaduorum Discipulorum locum tenent: Bishoppes are in the place of the Apostles: and Priestes are in the place of the three scoare and twelue Disciples. Thus M. Hardinge hath taken greate paines, to shutte out bothe him selfe, and the greattest parte of his Clergie, and al the whole people from the Mysterie of the Kingedome of Heauen.

M. Hardinge. The .7. Diuision.

It is reported by sundry (206)The .206. vntrueth. For S. Hilarie saith no suche thinge. auncient VVriters of great Auctoritie,Vide Hilarium in Psalm. [...]. that amonge the people of Israel, the seuentie Elders onely coulde reade, and vnderstande the Mysteries of the Holy Bookes, that we cal the Bible. For, where as the letters of the Hebrewe tongue haue no Vocalles, they onely had the skil to reade the Scripture by the Consonantes: And thereby the Vulgare people were kepte from readinge of it (207)The .207. vntrueth, Misreporting Goddes Diuine Prouidence. by special Prouidence of God, as it is thought, that Preciouse stoanes shoulde not be caste beforeThe people, Svvine. Swine, that is to say, suche as be not called thereto, as beinge for their vnreuerent curiositie, and impure life, vnwoorthy.

[Page]

The B. of Sarisburie.

Notwithstandinge M. Hardinges allegation were true,To reade the He [...] brevve. yet S. Hilaries iudgement, touchinge the Hebrewe tongue,Hilarius in Psalm. 2. were not greate. For writinge vpon ye same Psalme, he muche mystaketh this Hebrewe woorde, Bereschith, as a man vnskilful in that language:Hieronymus ad Damasum. and S. Hierome reproueth him likewise for mystakinge this Hebrewe woorde, Osanna. But M. Hardinge, as otherwise his wonte is, muche misreporteth his Authoure. For S. Hilarie saith no suche thinge. Thus onely he saith, that these thrée scoare, & twelue Doctours, or Elders, were menne of greate knowledge, and therefore alloweth wel of their iudgement.

Touchinge the first inuention, and vse of the Prickes, it is thought, the Rabines them selues doo not agrée. Some saie, they were deliuered to Moses in the Mounte: Some saie, they were inuented by Esdras: Some, by the Tabarites, whiche were the Canonistes of the Iewes, or Doctours of Traditions. Howe be it, what so euer it were, the case is not muche Material. But to saie, that in al the whole Countrie of Iewrie, a fewe onely excepted, noman was hable to reade the Hebrewe tongue, in M. Hardinge, beinge so wel learned in the same, it must needes be thought, either a greate ouersight, or els some other greater faulte.

For he knoweth,Deuteron. 11. Deuteron. 24. that God commaunded euery of the people to write the Woordes of the lawe in the postes of their doores, & in the Borders of their coates. Likewise God commaunded, that, who so woulde put awaie his wyfe, should first write a bille of diuorse, & so put her from him. If M. Hardinge wil saie, Some one, or other, of these learned Elders, or Doctours might write it for them, Yet it is written thus in ye Booke of the Machabees,Machabaeor. 1 [...]. Esther. 9. Coepit populus Israël Scribere in tabulis. The people of Israel began to Write in their tables. It is written of Mardocheus, That he wrote al that happened: Hieremi. 51. Baruch. 1. [...]16. That Hieremie wrote the plagues, that were comminge: and, that Baruch wrote the woordes of Hieremie. And in the Gospel, the wicked Steward saith vnto the debter, Take thy bille, sitte downe, and write. Nowe, let M. Hardinge cōsider, howe could al these Write, onles they coulde Reade: and yf they coulde not Reade, to what ende shoulde they Write? Uerily it appeareth not, that any of these,2. Regum. 23. was of the thrée scoare, and twelue Elders. Likewise Kinge Iosias founde the Booke of the Lawe in a walle, and Read it. When Christe Read, and expounded the Prophete Esai in the Synagoge,Luca [...]. 4. Actorum. 8. the people marueiled not at his Readinge, for that was common, but onely at his Exposition. Philip said vnto the Chamberlaine, Intelligis ea, quae legis? Vnderstandest thou that thowe Readest? And whē Christ suffered vpon ye Crosse,Iohan. 19. S. Iohn saith, Hunc titulum multi Iudaeorum legerunt. Many of the Iewes Read that Title. Origen. in Cantica, in prologo. And wherefore did the Rabines take order, yt none of the Laye People, before they came to certaine yeeres of age shoulde Reade, either the first Chapter of Genesis, or the Booke of Canticles, or certaine Chapters of the prophete Ezechiel, if none of al the people vnderstoode the Prickes, or Uowelles, nor [...]oulde Read any thinge at al? Yf there were nothinge els, yet this thing onely is sufficient, to discrie M. Hardinges errour. The Rabines saie, yt in euery towne within the whole coūtrie of Israel there was a Schoole:Paulus Phagiu [...] In Leuiticum. cap. 23. & that in Ierusalem there were foure hundred Schooles. And wil M. Hardinge haue vs beleue, yt in so many Schooles there was not one Scholar hable to knowe his letters? How be it, he taketh it for no inconuenience, what so euer may healpe to serue his turne.

But in the olde times the Prickes,Geraldus Lillius in Histori [...] Poetar [...]. or Uowelles were not founde: Therfore, saith he, the people coulde not Reade. So likewise in olde times the Gréeke tongue was written without Accentes, as it is euident vntil this day by sundrie Bookes, & olde▪ Marble Stoanes, that are so written. Yet notwithstandinge men were then hable to reade the Gréeke tongue without Accentes. Certainely M. Hardinge knoweth, that euen now, not onely the learned of the Iewes, but also the very [Page] Children of tenne yéeres of age, are hable to Reade without Prickes, or Uowelles.

Yet notwithstandinge, saithe M. Hardinge, This was donne by Goddes Secrete Prouision, least the Laye people should reade Goddes VVoordes, and so Pretious S [...]oanes should be throwen before Swine. This doubtles was donne by Gods prouision, that it might appeare, in what regarde M. Hardinge hath the people of God: that is, by his owne confession, as vnpure, and vncleane beastes, and filthy Swine, and none otherwise.

M. Hardinge. The .8. Diuision.

Here I neede not to spende time in rehersinge the manifolde difficulties of these holy letters, through 3 whiche the readinge of them to the simple, and vnlearned people, hauinge their wittes exercised in no kinde of learninge, their mindes occupied in worldly cares, their hartes caried away with the loue of thinges, they lust after, is not very profitable.Bernard. super Ca [...] tica. As the light shineth in vaine vpon blinde eies (saithe a holy Father) so to no purpose,Bernarde calleth him a vvorldly, and a natural man, that is voide of the Sprite of God. Therefore this place is not vvel applied. or profite is the labour of a worldly, and natural man taken for the atteininge of thinges, that be of the Spirite. Verily emonges other, this incommoditie is seene by dayly experience hereof to proceede, that of the people, such as ought of right to take least vpon them, be now become censours, and iudges of al, despisers of the more parte, and, whiche is common to al Heretiques, They despise nothinge, but that should be despised. mockers of the whole simplicitie of the Churche, and of al those thinges, which the Churche vseth as Pappe, or Milke to nourrishe her tender babes withal, that it were better for thē not to reade, then by readinge so to be pufte vp, and made insolent. VVhiche euil commeth not of the Scripture, but of their owne malice, and [...]uil disposition.

The B. of Sarisburie.

The Laie people is occupied in worldly affaires: Ergo, saith M. Hardinge, they may not be suffered to reade the Scriptures: As if he would say, They are in the middest of diseases: Therfore they may vse no Physitian. They are in the thronge of their enimies, Therfore they must be lea [...]te naked without weapon. But the godly learned Fathers haue euermore reprooued this reason, & thought it childishe. S. Chrysostome saith thus vnto the Laie people, Chrysostom. in Matthae. hom. 3. Lectio diuinarum Scripturarum vobis magis necessaria est, quàm Monachis: The Readinge of the Scriptures is more necessary for you, then, it is for Monkes. And touchinge Worldly Cares, the worlde wel séeth, ye the Bishop of Rome, & his Cardinalles, & others of that profession, are no lesse troubled therewith, then they, that are most déepely drowned in the worlde. S. Gregorie, beinge by the Emperour auanced to the Bishoprike of Rome, Gregor. lib. 1. Epist. 5. writeth thus of him selfe: Sub colore Episcopatus, ad saeculum retractus sum: in quo tantis terrae curis inseruio, quantis me in vita Laica nequaquam deseruisse reminiscor: Vnder the colour of my Bishoprike, I am drawen backe into the world: wherein I am so muche troubled with worldly cares, as I doo not remember the like, when I liued in the worlde.Gregor. li. 1. epis. 7. & epis. 25. And againe he saithe, Tanta me occupationum onera deprimunt, vt ad superna animus nullatenus erigatur. So many cares, and busines doo presse me downe, th [...]t I can in no wise li [...]te my minde vp to Heauen. Yet Gregorie in comparison of his Successours might vndoubtedly séeme a Saincte. For as now, they haue one foote in the Churche, and an other in the worlde: or rather not one foote in the Churche, but bothe harte, and bodie in the worlde.

Yet notwithstandinge, by M. Hardinges Doctrine, these onely muste haue the Supreme Iudgemente,Albertus Pigghius li. 6. ca. 13. and Exposition of Goddes Woorde: and, what so euer they saie therein, it ought to stande in more weight, then the Iudgement of a General Councel, or the Determination of the whole worlde.

He addeth further,1. Corin. 8. Knowledge bloweth vp the harte, and increaseth Pride: Thus saith M. Harding, beinge him selfe learned, & ful of knowledge: I wil not vse his owne Conclusion, Ergo, ful of Pride. But thus he saith, euen as Epimenides the Poete saide,Ad Titum. ca. 1. Cretenses semper mendaces, The men of Creta be euer liers, beinge him selfe a man of Creta: and therefore, by his owne iudgement, a lier, as others were.

This slouthful quarel against the Knowlege of God, mighte be mainteined by [Page]great Antiquitie. For S. Hierome, and S. Augustine saie, Scientia inflat. there were men then in their time of the same iudgement herein, Hieronym. in Epist. ad Titum. ca. 1. that M. Hardinge is nowe. S. Hierome saithe, Inertiae se, & otio, & somno dantes, putant peccatū esse, si Scripturas legerint: & [...]os, qui in Lege Domini meditantur die, ac nocte, quasi garrulos, inutiles (que) contemnunt. G [...]uinge them selues to sleape, and slouthfulnes, they thinke it Sinne to Reade the Scriptures: and such, as bothe day, and night are studious in the Lawe of God, thei despise, as prattelers, and vaine men. Augustinus in Psalmum. 131. Likewise S. Augustine, Sunt quidā homines, qui, cùm audierint, quòd humiles esse debent, demittunt se, & nihil volunt discere, putantes, quòd, si aliquid didicerint, Superbi futuri sint: & remanent in solo lacte: quos Scriptura reprehēdit: There be certaine men, that, when they heare, they muste be humble, abase them selues, and wil learne nothing: fearing, that if they atteine to any knowledge, they shalbe proude: and so they remaine stil onely in Milke: But the Scripture of God reprooueth them.

The Olde learned Father Irenaeus expoundinge these woordes of S. Paule, Scientia Inflat,Irenaeus lib. 2. cap. 45. writeth thus: Paulus ait, Scientia inflat: Non, quòd veram Sc [...]entiam de Deo culparet: Aliôqui se ipsum primùm accusaret. S. Paule saithe, Knowledge puffeth vp the Minde: not, for that he founde faulte with the true knowledge of God: Otherwise he shoulde firste of al others haue reprooued him selfe: For he was learned. And S. Chrysostome saithe, Chrysostom. in epi [...]. ad [...]oloss. h [...]mi. 9. Hoc omnium malorum causa est, quòd Scripturae ignorantur. This is the cause of al il, that the Scriptures are not knowen.

But they, that reade the Scriptures, despise suche Superstitious orders, and Idolatrous deformities, as haue beene vsed, whiche M. Hardinge calleth the Milke, and Simpli [...]itie of the Churche. U [...]rily, and they, that see the light, despise the darkenes: and they, that know the Truethe,Philippen. 3. [...]espise Falsheade. S. Paule, after he once vnderstoode Christe, despised al, that he had beene trained in before, as Filthe, and Do [...]nge. And therefore he saithe,1. Corin. 13. When I was a Childe, I spake as a Childe, and had vnderstanding, as a Childe: But, after that I once became a Man, I auoided (and despised) the thinges, that perteined to a Childe. Who so despiseth Superstition, and Idolatrie, despiseth the thinges, that should be despised: And in consideration of the dangers, he hath escaped, he saithe,Psalm. 123. with the Prophete Dauid: Anima nostra sicut passer, erepta est de laqueo venantium: Our soule is deliuered, as a Sparrowe, from the snares of the Hunters.

Touchinge that danger, that is here surmised, vndoubtedly, the knowledge of God inflameth not, nor bloweth vp the harte, but rather cooleth it, and maketh it humble. Deuteron. 17. And, for that cause God said vnto Moses, Let the Kinge Reade this Lawe al the daies of his Life, that he may learne to feare the Lorde his God &c. Et ne eleuetur cor eius in Superbiā. And that his minde be not blovvē vp vvith Pride. Psalm. 18. Contra Iulia [...] lib. 7. For the nature, and force of Goddes Woorde is to turne the harte, Lex Domini Conuertens animas. Therefore Cyrillus saithe, Yonge menne, that vse to Reade Goddes Woorde, Fiunt posteà Religiosissimi, Afterwarde become (not proude, or disdaineful) but most verteous, and Godly. So Theodoretus saith vnto the Emperour Io [...]inian: The Knowledge of Heauenly thinges is behooueful for a Godly Prince. For so shal your harte be (not pufte vp with Pride, but) truely, and in deede in the hande of God.Augustinus D [...] tempore Serm. [...]. Likewise S. Augustine saithe: Lectio assidua purificat omnia &c. Et qui vult cum Deo semper esse, semper debet orare, & legere: Continual Readinge cleareth, and purgeth al thinges. Who so wil euer be with God, must euermore Praie, and Reade. Therefore Chrysostome saithe, Chrysostom in. [...]. ad Timoth. h [...] mi. 5. Fieri non potest, vt qui iugiter Coelestis Doctrinae verba excipit, nihil patiatur. It cannot possibly b [...]e, but the Man, that continually receiueth the Woordes of the Heauenly Doctrine, muste of force be mooued, and feele somewhat in his harte.

M. Hardinge. The .9. Diuision.

4 The dangers, and hurtes, which the Cōmon peoples Reading of the Scriptures in their owne language [Page] bringeth,Danger in Readinge. after the opinion of those, that reprooue the same, be greate, sundrie, and many. I wil here, as it were, but touche a f [...]we of them, leauinge the whole matter it selfe to the iudgement of the Churche▪ First, seeinge the poyson of Heretiques doth most infecte the common people, and al Heretiques drawe their ven [...]me, out of the Bible vnder pretence of Goddes woorde: it is not thought good by these menne,Curious busy Bodie of the Vulgare sorte. to lette euery Curiouse, and busie bodie of the vulgare sorte, to reade and examine the Bible in their common language.A cōtradictiō. For hovve can the Sober l [...]ye man Reade the Scriptures, if th [...]y be not translated into h [...] Barbarous Vulgare tōgue? Yet they woulde not the learned, discreate, and sober laye men to be imbarred of that libertie.

Againe if Heresie springe of wronge vnderstandinge,De Trinitate. lib. 2. not of the Scriptures, (as Hilarius saithe, Her [...]s [...]e is of vnderstandinge, not of Scripture, and the sense, not the woorde, is a crime) who shal sooner fal to Heresie, then the common people, who cannot vnderstande, that they reade? Verily, it seemeth a thinge harde to bel [...]eue, that the vnlearned people should vnderstande that, whiche the beste learned men with longe studie, and greate trauaile, can scarcely at length attaine.

The B. of Sarisburie.

O, what daungerous cases here are imagined, and al, to fraye the people from Godds Woorde? If the ignorant reade the Scriptures (saith M. Hardinge) they wil prooue Heretiques: For Heretiques sucke their venime owt of the Scriptures. The Conclusion hereof is this: Euery of the people maie safely reade M. Hardinges VVo [...]rde: but Goddes VVoorde they maie not reade. There is no manner danger in M. Hardinges Booke: But Goddes Booke is full of dangers. The reason hereof it is harde to gheasse: onlesse it be, for that Goddes Booke is fulle of Trueth, and M. Hardinges Booke is fulle of erroure.

That he here calleth Heresie, is the Euerlastinge, and Manifest Truethe of God: whiche, when it was first preached, and published by S. Paule, was likewise euen then called Heresie.Actor. 24. For thus S. Paule answeareth in his owne defense, Secundum hanc sectam, quam vocant Heresim, colo patrium Deum. Accordinge to this secte, whiche they calle Heresie, I woorship the God of my Fathers.

But if the Laie People, whom M. Hardinge for his pleasure calleth Curious Busie Bodies of ye Uulgare sorte, maie easily be leadde into Heresies by Readinge ye Scriptures, for that they be vnlearned, howe then happened it, that M. Hardinge him selfe, beinge a man so deepely trained in al kinde of learninge, coulde so lightly be leadde into the same? I trowe, he was then no Curious Busy Body. Doubtles he was none of the Uulgare sorte.

In the primitiue Churche, and longe after the Apostles time, there were sundrie Sectes, and sortes of Heresies, as it is plain [...] by S. Augustine, Epiphanius, Theodoretus, and others. Yet, that notwithstandinge, the Ancient Fathers then euermore called vpon the people, and exhorted them to Reade the Scriptures, to thintente they might the better auoide Heresies. For Ireneus, writinge against the Heretiques called Ualentiniani, Irenaeus. lib. 3. cap. 12. Matthae. 22. saithe thus, Haec omnia contulit eis Scripturarum Dei igno [...]antia: Al this befelle vnto them, bicause they knewe not the Scriptures. As Christ also saith vnto the Sadduceis, Erratis nescientes Scripturas: Ye are deceiued (not bicause ye knowe, but) bic [...]use ye knowe not the Scriptures. So S. Hierome saith, Omni studio leg [...]dae nobis sunt Scripturae,Hieronym. in Epist. ad Ephe. lib. 3. cap. 4. vt probati trapezitae sciamus, quis numus probus sit, quis adulter. We must reade the Scriptures with al diligence, that as beinge good exchangers, we maie knowe the lawful Coine from the Copper. So Chrysostome, Manichaei, & omnes Hereses decipiunt simplices.Chrysostom. ad [...]ebraeos hom. 8. Sed si habuerimus sensus animae exercitatos ad discretionem boni, & mali, poterimus huiusmodi discernere. Quomodò autem fiunt sensus nostri exercitati? Ex vsu Scripturarum, & frequenti auditione. The Manichees, and al Heresies deceiue the simple. But if we haue the senses of oure mindes practised to discerne good, and yl, w [...] maie be hable to discerne them. But howe maie our senses become practised? By the vse of the Scriptures, Theophylact. De [...]zaro. and often hearinge. Likewise saith Theophylacte, Illis, qui scrutantur Diuinas Scripturas, nihil potest illudere. Illae enim sunt Lucerna, qua fur deprelienditur, Nothinge can deceiue them, that searche the Holy Scriptures.

[Page] For that is the Candel, whereby the thiefe is espied. Scriptures harde. This iudgement had the Olde Catholique Fathers of Readinge the Holy Woorde of God. But, that a blinde man can better avoide dangers, then he, that seeth: or, that a naked man in the middest of his enemies, can better acquite him selfe, then he, that is armed, it seemeth a very vnsensible, and an vnlikely doctrine.

M. Hardinge. The .10. Diuision.

VVhere as Luther woulde the Scriptures to be translated into euery Vulgare tongue, for that they be light, and easie to vnderstande, he is confuted by the Scripture it selfe. For bothe S. Peter, and also S. Paule acknowlegeth in them to be greate difficulties, by occasion whereof some misconstrue them to their owne damnation, [...]. Pet. 3. 1. Tim. 1. [...]. Cor. 4. some vnderstande not what thinges they speake, nor of what thinges they affirme: and to some the Gospel that S. Paule Preached is hidden, euen to them, whiche peris [...]e. If the Scriptures were plaine, how erred Arius? how Macedonius? how Eunomius? how Nestorius? how many moe, men of greate learninge? specially seeinge they al tooke occasion of their errours of the Scripture not rightly vnderstanded?

Luther saithe, that S. Hierome was ouerseene in the vnderstandinge of the Scripture, that S. Augustine erred in the same, that S. Ambrose, Cyprian, Hilary, Basile, and Chrysostome, the best learned Doctours of Christes Churche, were oftentimes deceiued. And yet in the Preface of his Booke De Captiuitate Babylonica, he speaketh of them very honourably, and graunteth, that they haue laboured in the Lordes Vineyarde woorth [...]ly, and that they haue emploied greate diligence in openinge the Scriptures. If these beinge of so excellent learninge, after longe exercise in the holy letters, after longe studie and watche, after longe and feruent praier, after mortification of them selues, and purgation of carnal affections were deceiued, as he witnesseth: how can he s [...]ye, they are cleare, plaine, and easie to be vnderstanded? And if these woorthy Fathers were deceiued in one pointe, or twoo, is it not likely, the common people may be deceiued in many, specially their diligence, and study not beinge comparable [...]theirs, and their liues not beinge suche, as the cleannesse of their inwarde affectes might lighten their vnderstandinge, and the annointinge of God might teache them?

The B. of Sarisburie.

Certaine places in the Scriptures haue euermore beene iudged darke, both [...] for many other causes,Iohan. [...]. Rom. 11. Iohan. 3. Osee. 14. Cyrillus in Iohan. lib. 14. and also for the mater it selfe, and for the deepe Mysteries therein conteined: whiche thinge D. Luther also hath confessed in sundrie places. But vnto them, that haue eies, and cannot see, and delite more in darkenesse, then in the light, the Sonne beames may séeme darke. The Prophet Osée saith, Rectae viae Domini: Praeuaricatores autem corruent in eis. The waies of the Lorde be streight: but the wicked shal falle in them. Therefore Cyrillus saithe, Ea, quae perspicua sunt, difficilia fiunt Haereticis. The thinges, that of them selfe are plaine, vnto Heretiques are made darke.

But in these cases, the Sprite of God is bounde, neither to sharpenesse of wit, nor to abundance of learninge. Oftentimes the Unlearned seeth that thinge, that the learned cannot see.Matthae. 11. Epiphanius, li. [...]. Christe saithe, I thanke thee, O Father, the Lorde of Heauen and Earthe, for that thou hast hidden these thinges from the wise, and the politique, and hast reueled the same vnto the litle ones. Therefore Epiphanius saithe, Solis Spiritus Sancti Filijs facilis est omnis Scriptura, & dilucida: Onely to the Childrē of the Holy Ghost, al the Holy Scriptures are plaine, and cleare.

Hereof M. Harding seemeth to conclude thus: There be certaine darke places in the Scriptures: Ergo, The Scriptures are ful of Darkenesse. This is a guileful kinde of reasoninge, knowen vnto Children, called Fallacia a secundum quid ad simpliciter. Albert. P [...]gghius, in Priuata Missa. In like fourme of argumente he might haue saide, Albertus Pigghius graunteth, there be certaine errours in the Masse: Ergo, The Masse is ful of errours.

Or thus, The Cardinalles them selues confesse,In Concilio Selectorum Cardinalium. There be certaine Abuses in the Churche [Page] of Rome: Ergo, The Churche of Rome is ful of Abuses. Certainely, notwithstandinge a fewe certaine places in the Holy Scriptures be obscure, yet generally, The Scriptures are a Candel to guide our feete: generally, Goddes commaundement is light, and lighteneth the eies, and therfore generally the Woorde of God is ful of comforte. Psalm. 118. Therfore Chrysostome saithe, Psalm. 18. Omnia clara, & plana sunt in Scripturis Diuinis: quae cunque necessaria sunt, manifesta sunt. Chrysostom. in. 2. Thessalonic. [...]o. 3. Clemens Alexandrin. in Oratione adhortatoria ad [...]entes. Irenaeus li. 1. ca. 31. Al thinges are cleare, and plaine in the holy Scriptures. What so euer thinge there is necessary for vs, is also manifest. So saithe Clemens Alexan drinus, Audite, qui estis long [...]: Audite, qui prop [...]. Nullis celatum est Verbum. Lux est Communis: omnibus illucescit hominibus: nullus est in Verbo Cymmerius: Herken ye, that be farre of: herken ye, that be neare. The woorde of God is hid from noman: It is a light common vnto al men: There is no darkenesse in Goddes Woorde. So Irenaeus, Scripturae in aperto sunt, & sine ambiguitate: & similiter ab omnibus audiri possunt. The Scriptures are plaine, and without doubtfulnesse, and may be hearde indifferently of al men. So the Olde Father Origen, Origen. in Ex [...] dum. hom. 9. Clausum est negligentibus: inuenitur autem a quaerentibus, & pulsantibus: It is shut from the negligente: but it is opened vnto them, that seeke, and knocke for it.Hieronym. in Psalm. 86. So S. Hierome, Dominus per Euangelium suum Ioquutus est, non vt pauci intelligerent, sed vt omnes. The Lorde hath spoken by his Gospel: not that a few shoulde vnderstande him, but that al.Fulgentius in Sermone de Cō fessor [...]b. So saith Fulgentius, In Scripturis Diuinis abundat, & quod robustus comedat, & quod paruulus sugat. In the Scriptures of God there is plentie sufficient, bothe for the stronge to eate, and also for the litle one to sucke. To be shorte, so S. Gregorie saithe, Gregor. in epist. ad Leandrum. Est flumen, in quo agnus ambulet, & elephas na [...]et. It is a Floudde, wherein the litle Lamme may wade, and the great Elephant may swimme.

Thus, notwithstandinge certaine clauses, and sentences in the Holy Scriptures be harde, and darke, yet by these Holy Fathers iudgementes, the Scriptures generally are easy, and cleare.

But M. Hardinge vpon a false position maketh vp the like Conclusion. For thus he saithe, The Scriptures are darke: Therefore the people may not reade them. Uerily, as he woulde violently take the Scriptures from the simple, bicause, as he saithe, they vnderstande them not: So by the same force he maye take the Scriptures from al ye Olde Doctours, and learned Fathers: bicause, as it appeareth by their dissension, and by M. Hardinges owne Confession, they vnderstoode them not.

M. Hardinge. The .11. Diuision.

And, lest al the vnlearned lay people should seeme hereby vtterly reiected from hope of vnderstandinge Goddes woorde without teachinge of others, it may be graunted, that it is not impossible, a man (be he neuer so vnlearned) exercised in longe Praier, accustomed to feruent contemplation, being brought by God into his inwarde cellares, may from thence obteine the true vnderstandinge,Psalm. 7 [...]. and interpretation of the Holy Scriptures, nolesse then any other alwayes brought vp in learninge. Of what sorte S. Antonie that Holy, and perfecte man the Eremite of Egypt,Prologo i [...] libros de Doctrina Christiana. was. VVho, as S. Augustine writeth, without any knowledge of letters, bothe canned the Scriptures by harte with hearinge, and vnderstoode them wisely with thinkinge. And that holy man, whom S Gregorie speaketh of, who lieinge Bedread many yeeres for sickenesse of Bodie, through earnest praier and deuoute meditation, obteined health of minde, and vnderstandinge of the Scriptures, neuer hauinge learned letters, so as he was hable to expounde them to those, that came to visite him: who comminge vnto him with pretence to bringe conforte, through his heauenly knowledge, receiued confort. But amonge the people, how greate number is there of lewde Losels, Gluttons, and Dronkerdes, whose bealy is their God, who folow their vnruly lustes? Is it to be thought, this sorte of persones may without meditation, and exercise of praier, pearse the vnderstandinge of the Scriptures, and of those holy Mysteries, whiche God hath hidden (as Christe confesseth) from the Learned and wise man, and opened vnto litle ones?

[Page]

The B. of Sarisburie.

M. Hardinge alloweth these, whom he calleth Curious Busy Bodies of the Uulgare sorte, to atteine to the vnderstandinge of Gods Woorde, not by readinge, but onely by Special Reuelatiō, and Miracle, and none otherwise: and that, within the space of a thousande yéeres,Augustinus in Prologo De Doctrina Christiana. one, or twoo onely, and no moe. For so S. Antonie atteined vnto the knowledge therof, vtterly without any booke, or Reading, or any other healpe of vnderstandinge. So that sicke man lieinge bedreade, of whom S. Gregorie maketh that woorthy mention. So that Barbarous, and vtterly vnlearned sclaue, that suddainely by Reuelation was taught to Reade.Augustinus in eodem Prologo. And so like wise perhaps M. Hardinge him selfe, beinge so longe a time, and so earnest a Preacher of the same Gospel, and Trueth of God, that he now so wilfully condemneth, without either Booke, or Readinge, or other conference, onely vpon the Change of the Prince, and none otherwise, vnderstoode that thinge, that before he coulde not vnderstande: and by Miracle, and Reuelation, vpon the suddaine was wholy altered vnto the contrary.

True it is, Fleashe, & Bloud is not hable, to vnderstande the holy wil of God,Matthae. 16. Matthaei. 11. Luke. 24. without special Reuelation: Therefore Christe gaue thankes vnto his Father, For that he had reueled his secretes vnto the little ones: And likewise, opened the hartes of his Disciples, that they might vnderstande the Scriptures. Without this special healpe, and promptinge of Goddes holy Sprite, the Woorde of God is vnto the Reader, be he neuer so wise, or wel learned, as the Uision of a sealed Booke. Bu [...] [...]s Reuelation is not special vnto one, or twoo, but general to al them, that [...]members of Christe, and are endewed with the Sprite of God. Therefore [...] [...]hrysostome saithe generally vnto al the people,Chrysostom. in epist. ad Coloss. Hom 9. Audite, quotquot estis mundani, [...]xoribus praeestis ac liberis, quemadmodum vobis Apostolus Paulus Praecipiat legere [...]cripturas, id (que) non simpliciter, ne (que) obiter, sed magna cum diligentia. Herken al yee men of the worlde, that haue wiues, The people commaunded by God, to Reade the Scriptures. and Children, how S. Paule the Apostle of Christe cōmaundeth you to Reade the Scriptures, and that not sleightly, or as by the way, but with greate diligence. Againe he saithe, Domi Biblia in manus sumite: Domi vacemus diuinarum Scripturarum lectioni: Take the Bible into your handes in your houses at home. At home in our houses let vs applie the Readinge of the Holy Scriptures. Chrysostom in Genesim. ho 28. So likewise saithe S. Hierome: Hîc ostenditur, verbum Christi, non sufficienter, sed abundanter etiā Laicos habere debere, & docere se inuicē, vel monere. Hieronym. in epist. ad Coloss. cap. 3. Here wee are taught, that the Lay people ought to haue the Woorde of God, not onely sufficiently, but also with abundance, and to teache, and counsel others.

But emongest these Busy Bodies of the Uulgare sorte M. Hardinge findeth a greate number of Losels, Gluttons, and Dronkardes: whose belly is their God. Thus he nameth the parte: but he meaneth the whole.Hosius lib. 2. contra Brentiū. For euen so writeth Hosius one of the Chiefe of that Companie. Non est Consilium in vulgo, non ratio, non discrimen: In this Vulgare sorte there is neither Counsel, nor reason, nor discretion. And farther he calleth the flocke of Christe, Beluam multorum Capitum, A Wilde beaste of many heades: As M. Hardinge also a litle before calleth them Swyne,In the .6. diuisiō and others calle them Filthy Dogges. Euen so the Phariseis iudged, and spake of the simple People that folowed Christe, Turbauista, quae non nouit Legem, maledicti sunt: Iohan. 7. These rabbles of rascalles, that (are Unlearned, and) know not the Lawe, are accursed. In suche regarde they haue thē, whom S. Paule calleth,Ephes. 2. Ciues Sanctorum, & domesticos Dei, Cittizens with the Sainctes, and of the Householde of God.

If loosenesse of life be a iust cause to bānishe the people from the Woorde of God, it is commonly thought, that the Cardinalles, and Priestes in Rome liue as loosely as any others. S. Bernarde of the Priestes of his time writeth thus:Bernardus in Conuersi. Paul▪ Non est iam dicere, vt Populus, sic Sacerdos: quia nec sic Populus, vt Sacerdos. Wee may [...] not[Page]nowe saye, As is the People, so is the Prieste. For the people is not so wicked, as is the Priest. Therefore by M. Hardinges iudgemente the Priestes ought no lesse to be banished from Goddes Woorde, then the rest of the People.

M. Hardinge. The .12. Diuision.

And where as learned men of our time be diuided into contrary sectes,The Gospellers diuided in [...] cont [...]ary sectes. and write bitterly one againste an other, eche one imputinge to other mistakinge of the Scriptures: if emongest them, who woulde seeme to be the leadars of the people, be controuersies, and debates aboute the vnderstandinge of the Scriptures: howe maye the common people be thought to be in safe case out of al daunger of errours, if by readinge the Bible in their owne tongue, they take the mater in hande?

If any man thinke, I sclaunder them, for that I saie they be diuided into contrary sectes, let him vnderstande, their owne Countriemenne, I meane them of Germanie, and special setters foorthe of this newe doctrine, reporte it in their bookes, and complaine lamentably of it. Namely Nicolaus Amsdorffius in his booke intituled, Publica Confessio purae doctrinae Euangelij, &c. Also Nicolaus Gallus, in his booke of Theses and Hypotyposes: who acknowledgeth the strifes, and debates, that be emongst them, to be, not of lighte matters, but of high Articles of Christian doctrine. For euen so be his woordes in Latine: Non sunt leues inter nos concertationes de rebus leuibus, sed de sublimibus doctrinae Christianae Articulis, de lege & Euāgelio, &c. The same man in the last leafe of his foresaide booke, with greate vehemencie reporteth, Haereses permultas esse prae manibus, plerasque etiamnùm haerere in calamo, That very many Heresies be already in hande, and many as yet sticke in the penne, as though he meante, they were ready to be set foorthe.

Of late there haue beene put foorthe in printe twoo greate bookes, one by the princes of Saxonie, the [...]ther by the Erles of Mansfeld, chiefe mainteiners of the Lutheranes: in whiche be recited eleuen sectes, and the same as detestable Heresies condemned: they are conteined in this cataloge or rol: Anabaptistae, Seruetiani, Stancariani, Antinomi, Iesuitae, Osiandriani, Melanc [...]thonici, Maioristae, Adiaphoristae, Suencfeldiani, Sacramentarij. Albeit the Iesuites haue wronge to be numbred amonge them. This muche is confessed of the sectes, and controuersies of our newe Gospellers by their owne Princes, that stande in defence of the confession of Auspurge, and by two of the Lutherane superintendentes.

No man hathe so exactely declared to the worlde the number and diuersiti [...] of the sectes of our time,Fridericus Staphylus. whiche hathe spronge out of Martin Luther,A Vile Renegate as Fridericus Staphylus a man of excellent learninge, one of the Emperours Counsaile that nowe is, who might wel haue knowledge herein, for as muche as he was a diligent student ten yeeres at VVittenberg amonge the chiefe doctours of them, and for that time was of their opinion, and afterward by consideration of their manifolde disagreeinges and contentions within th [...]m selues induced to discredite them, and through the grace of God reduced to a whole minde, and to the Catholike Fa [...]the, and nowe remaineth a perfecte member of the Churche. This learned man in his Apologie sheweth, that out of Luther haue sproonge three diuers Heresies or sectes: The (208)The .208. Vntrueth. For the Anabaptistes sprange not of Luther: but vvere reproued, and condemned by Luther. Anabaptistes, the Sacramentaries, and the Confessionistes,Protestantes. who made Confession of their Faithe in open Diete before the Emperour Charles, the Princes, and states of Germanie at Auspurge, Anno Domini. 1530. and for Protestation of the same there, are called Protestantes. Nowe he prooueth farther by testimonie of their owne writinges, that the Anabaptistes be diuided into sixe sectes: (209)The .209. Vntruth, inflamed vvith sclaunder. the Sacramentaries into eight sectes: (209)The .209. Vntruth, inflamed vvith sclaunder. the Confessionisies, and they whiche properly are called Protestantes,Protestantes diuide [...] into tvventie secte [...]. into tw [...]ntie sectes, euery one hauinge his proper and particular name to be called and knowen by. This lamentable diuision of learned men into so many sectes in the Countries where the Gospel (as they cal it) hath these fourty yeeres, and is yet moste busely handled, maye be a warninge to the gouernours of Christendome, that they take good aduisemente, howe they suffer the rude, and ras he people to haue the Scriptures common in their owne tongue.

The B. of Sarisburie.

Here M. Hardinge, by the healpe of one Staphylus, a shameles Renegate, hath made a longe discourse of suche differences in Doctrine, as he imagineth to be [Page] emonge them, that professe the Gospel. And in deede, as the imperfection,Diffensiō and wante, that is in man, is naturally inclined vnto some diuision, and that oftentimes in suche cases, wherein ought to be greattest vnitie: Euen so the Heretiques, and the enimies of the trueth, haue euermore vsed to take holde thereof, the more to discredite, and to depraue the whole. At the first preachinge of the Gospel by the Apostles of Christe, and other Holy Fathers, there grewe vp immediatly with the same, sundrie sortes of Sectes, to the number of foure scoare, and tenne, as they are reckened in particulare by S. Augustine,Augustin. ad Quoduul [...] deum. al flowinge out of one Springe, al professinge one Gospel, and al knowen by the name of Christe.

Yea sometimes the very lightes of the worlde, and the pillers of the Churche, seemed to be diuided by some dissension emongst them selues:Galat. 2. Actor. 1 [...] ▪ S. Peter, from S. Paule: S. Paule, from Barnabas: S. Cyprian, from Cornélius: S. Augustine, from S. Hierome: S. Chrysostome, from Epiphanius: the East parte of the world, from the Weast: Doctours, from Doctours: Fathers, from Fathers: Churche, from Churche: and Sainctes, from Sainctes. And hereof the Heretiques in olde time, and other sworne enimies of God tooke occasion, as M. Hardinge nowe dooth, to defa [...]e the whole profession of the Gospel, callinge it a puddel, and a sinke of dissension. For these causes the Heathens laughed at the Christians,Socrates. lib. 1. cap. 6. and pointed at them in the market places with their fingers. So the Renegate Iulianus the Emperoure, the better to cloke his owne infidelitie, saide, that Peter,Socrat. li. 3. c. 23. and Paule coulde not agrée: Luke and Mathewe dissented in Christes Genealogie: and that therefore the whole Gospel of Christe was nothinge els but erroure.

Oftentimes, of malice against God, they fained dissension to be, where as none was.Tertull. contr [...] Marcionem. li. 1. & deinceps. So Mar [...]ion the Renegate diuised a greate Booke of Contrarieties bytweene the Newe Testamente, and the Olde. The false Apostles saide, that S. Paule dissented from al the rest of his Brethren: and oftentimes from him selfe. Euen so, and with like trueth M. Hardinge seemeth nowe to charge the Gospel of Christe with like dissension, folowinge therein both the Example, and Doctrine of Staphylus the Renegate, that hath wilfully forsaken Christe, and is returned againe to his olde vomite.2. Petri. [...] ▪ And béeing hable so sharply to behold, howe some one man hath in some case dissented from an other, yet is he not hable to sée, how muche he him selfe hath dissented from him selfe.

But hauinge this eloquēce, and skil so largely to amplifie these smal quarelles of so litle weight, what woulde he haue benne hable to doo, yf he had benne in the primitiue Churche, and had seene al those hoate, and troublesome dissensions, that then were hable to shake the world? What clowdes, and colours might he then haue cast, to scorne at Christe, and to bringe his Gospel out of credite?

Doubtles, as he saith nowe, al these diuersities springe onely from Doctour Luther, so woulde he then haue saide, Al these former diuersities, and sundrie formes of Heresies sprange onely from Christe. And hereof he woulde haue concluded, as he doth now, that the Rude, and Rasshe people shoulde in no wise be suffred to reade the Scriptures.

Howe be it touchinge these 34. seueral Sectes, that Staphylus by his inquisition, and conninge hath founde owt in Germanie, it must needes be confessed, they are marueilous poore, and very simple Sectes. For in that whole Countrie, where they are supposed to dwelle, they haue neither name, to be knowen by, two, or thrée onely excepted: nor Churche, to teache in: nor house, to dwelle in. But Staphy [...]us maie haue leaue to speake vntrueth, for that he hath not yet learned to speake otherwise.

Hereof M. Hardinge maie conclude thus: The Learned sometimes mistake the Scriptures, and are deceiued: Ergo, the Learned ought to be bannished from readinge [Page] the Scriptures. For al these fantastical imaginations of Opinions, and Sectes, perteine onely to the Learned sorte, and nothinge to the Laie People.

And, that the Learned, either through ignorance, or through affection, may be misleadde, no lesse then others, it may easily appeare bothe by al these former examples, and also by these woordes of God in the Booke of Exodus,Exod. [...]3. Nec in iudicio plurimorum acquiesces sententiae: In iudgement thou shalt not herken to the minde of the moe. Whiche woordes Lyra expoundeth thus, Plurimorum, id est, Doctorum: Of the moe, that is to say, of the learned sorte.

Certainely the Learned Fathers haue euermore thought, that in suche perillous times of dissension in iudgement, it is most behooueful for the people, to haue recourse vnto the Scriptures. Actorum. 17. When Paule, and Silas preached at Berrhoea, the people there dayly searched, and considered the Scriptures, to knowe, whether that they preached, Chrysostom. in Opere imperfecto, homi. 49. were true, or no. Chrysostome expoundinge these woordes, When ye shal see the Abomination of desolation standinge in the Holy place, writeth thus, Ideo mā dat, vt Christiani volentes firmitatem accipere Fidei verae, ad nullam rem fugiant, nisi ad Scripturas. Alioqui, si ad alia respexerint, scandalizabuntur, & peribunt, non intelligentes, quae sit vera Ecclesia: & per hoc incident in Abominationem desolationis, quae stat in Sanctis Ecclesiae locis. Therfore he commaundeth, that Christian men, that wil be assured of the true Faithe, resorte vnto nothinge els, but onely vnto the Scriptures. For els, if they haue regarde to any other thinge, they shal be offended, and shal perishe, not knowinge, whiche is the true Churche: and by meane thereof they shal fal into the Abomination of desolation, that standeth in the Holy places of the Churche. In like sorte writeth Origen vpon the same place: Origen. in Matthae. cap. 24. Animae imperitae verbi Iustitiae, quia facilé Seducuntur, non possunt inseducibilite [...] permanere in conspectu Abominationis desolationis stantis in loco Sancto: The soules, that be vnskilful of the Woorde of Iustice, bicause thei are easily deceiued, cannot stande without erroure in the sight of the Abomination of desolation standinge in the Holy place. S. Hierome saithe, Hieronym. in Prophetam Nabum. cap. 3. In aduentu Messiae, populus, qui sub Magistris fuerat consopitus, ibit ad montes Sc [...]ipturarum: ibi (que) inuenient montes Mosen, montes Propheras, Montes Nou [...] Testamenti. Et in talium montium lectione versatus, si non inuenerit, qui doceat, tamen illius studium comprobabitur, quòd confugerint ad Montes. At the comminge of Christ, the people, that was laide a sleape vnder their teache [...]s, shal goe to the Mountaines of the Scriptures: There shal they finde these Mountaines, Moses, the Prophetes, and the Newe Testamente. And beinge occupied in the readinge of these Mountaines, notwithstandinge they finde noman to teache them, yet shal their good wil be wel allowed, for that they haue fleadde vnto the Mountaines. [...]silius Moralium. 26. ca. 1. So S. Bastle, Diuinae Scripturae faciunt ad certitudinem bonorum, & ad confusionem malorum: The Holy Scriptures are hable both to confirme the godly, and also to confounde the vngodly.Chrysos [...]om. in Matth. homi. 49. So Chrysostome: Nec ipsis omninò Ecclesiis credendum est, nisi ea dicant, vel faciant, quae conuenientia sint Scrip [...]uris: We maye in no wise beleeue the Churches them selues, onles they say, and doo suche thinges, as be agreeable to the Scriptures.

M. Hardinge. The .13. Diuision.

The peril of it is knowen by sundry examples bothe of times paste, and also of this present age. For out of this roote hath spronge the secte of the Valdenses,Valdense [...]. otherwise called Pauperes de Lugduno. For Valdo a Marchaunt of Lions their firste Authour, of whom they were named Valdenses, being an vnlearned Laye man, procured certaine Bookes of the Scripture to be translated into his owne language, whiche when he vsed to Reade, and vnderstoode not, he fel into many errours. Of the same welspringe issued the filthy puddles of the Sectes called Adamitae, or Picardi, Bogardi, and Turelupini: and of late yeeres beside the same secte of Ad [...]mites newly reuiued, also the Anabaptistes, and Suenckfe [...]dians. VVherefore that Edicte, or Proclamation of the woorthy Princes Ferdinando, and Elizabe [...]th Kinge, and Queene of Spaine, is of many muche commended, by whiche they gaue streighte [...]mm [...]undement, that vnder greate penalties noman shoulde translate the Bible into the vulgar [...] [Page] [...]p [...]nishe tongue, and that noman shoulde be founde to haue the same translated in any wise. These and the like be the reasons and considerations, whiche haue moued many men to thinke, the settinge foorthe of the whole Bible, and of euery parte of the Scripture in the vulgare tongue, for al sortes of persons to reade without exception or limitation, to be a thinge not necessary to Saluation, nor other wise conuenient nor profitable, but contrarywise dangerous and hurteful.

The B. of Sarisburie.

The Storie of Ualdo is here brought in vpon the reporte,Alphonsus De Haeresib. lib. 1. ca. 13. and credite of Frier Alphonsus. Touchinge whiche Ualdo, whether be were learned, or vnlearned, it forceth not greatly. Origen saith, Vide quàm prope periculis sint hi, qui negligunt exerceri in Diuinis Literis: Ad Roman. li. [...] ▪ Ca. 16. ex quibus solis huiusmodi examinationis agnoscenda discretio est: Marke, how neare vnto danger they be, that refuse to exercise them selues in the Scriptures. For thereby onely the iudgement of this trial must be knowen. If he were learned, then is this no true reporte: if he were vnlearned, then was Gods woorke so much ye greater: who, as S. Paule saith,1. Corin. 1. oftentimes chooseth the weake thinges of the worlde, to condemne ye stronge: and the foolishe thinges of the worlde, to reprooue the wise.

The greatest Heresies, that he mainteined,Alphonsus de Haresib. stoode in reproouing the Idolatrous woorshipping of Images: of Extreme Unction: of Exorcismes, & Coniurations: of Eare Confessions: of vnséemely Singing in ye Churche:Bartholomaeus Abramus Creten. in Concil. Ferrarien. of Fained Miracles: of the idl [...], and sclaunderous liues of Priestes, & Bishops: of ye liues, and manners of the Churche of Rome: of the oultrage, & Tyrannie of ye Pope: of Monkes, Freers, Par [...]ons, Pilgrimages, & Purgatorie. And, notwithstanding ye reproouing hereof were then iudged Heresie, yet sithence yt time infinite numbers of godly men haue receiued it, as Gods vndoubted Trueth, & M. Harding in parte hath yelded vnto ye same.

He addeth farther, Out of this wel [...]p [...]inge of V [...]ldo issued foorth the Anabaptistes, and the Swenkefeldians. I maruel, M. Hardinge can, either speake so vnaduisedly, or so soone forgeate, what he hath spoken. For immediatly before he wrote thus: Out of Luther haue spronge three diuers Heresies, The Anabaptistes, the Sacramentaries, and the Confessionistes. If the Anabaptistes sprange out of Ualdo, and were so longe before Luther, how coulde they then afterwarde springe out of Luther? If they sprange first out of Luther, how were they then before Luther? By this reporte, the Father is yonger, then the Childe: and ye Childe was borne, before the Father. These be mere Monste [...]s in speache, & Contradictions in Nature. If the one of these reportes be true, ye other of necessitie must néedes be false. But M. Harding taketh it for no greate inconuenience, what so euer may healpe, to deface the Trueth.

The Proclamation of Ferdinandus, and Elizabeth the Kinges of Spaine, for not▪ Trans [...]atinge the Bible into the Spanish tongue, as it is of very smal Authoritie, being made within these thréescoare, & tenne yeeres, that is to say, welneare fifteene hundred yeeres after Christe: so it is likely, it was first diuised, not against the Christian people of that Countrie, but onely against ye Renegate Iewes there: who by dissimulation, and feare of the law beinge become Christians, afterwarde returned againe to their Olde Errours,Furius Bonon [...] de Transferendis S [...]ripturis. Sozomen li. [...]. ca. 18. and bothe by their example, and also by misunderstanding of certaine places of the Scriptures, hardened, and confirm [...]d others in the same. Against whom also was diuised the Spanish Inquisiti [...]n, and that by the same Princes, and at the same time. So Iulianus the Renegate Emperour thought it good policie, to suffer no Christian mannes Childe to be sette to Schoole. So the wicked princes Antiochus,1. Machabaeor [...]. ca. 1. and Maximinus for like policie, burnte the Bookes of God, to the intent the people should not reade them.

But the godly, and first Christened Emperour Constantinus caused the Bible to be written out, and to be sent abroade into al Kingedomes, Countries, and Citties of his Dominion. Kinge Adelstane, the Kinge of Englande, caused the Bible [Page] to be Translated into the Englishe tongue.Alphonsus de Haeresib. li. 1. c. 13. S. Hierome Translated the same into the Sclauon Tongue: Ulphilas likewise into the Gotthian tongue. Whereto Socrates addeth also these woordes,Socrates. li. 4. ca. 33. Instituit Barbaros, vt discerent sacra eloquia: He gaue occasion to the Barbarous people of that Countrie, to learne the Scriptures.

M. Hardinge. The .14. Diuision.

Yet it is not meante by them, that the people be keapte wholy from the Scripture, so as they reade no parte of it at al. As the whole in their opiniō is to strōge a meate for their weake stomakes: so much of it they may right holesomely receiue and brooke, as that whiche perteineth to pietie,VVhat partes of the Scriptures apperteine to the people to knovv. and necessary knowledge of a Christian man. VVherein they woulde the examples of the Olde Holy Fathers to be folowed. S. Augustine hath gathered togeather into one booke, al that maketh for good life out of the Scriptures, whiche booke he intituled Speculū: that is to say, a Myrrour or a lookinge glasse, as Possidonius witnesseth in his life. S. Basile hath set foorth the like argument almost in his fourescoare moral rules perteininge altogeather to good manners. S. Cyprian also hath doone the like in his three Bookes Ad Quirinū. Suche godly Bookes they thinke to be very profitable for the simple people to reade.

The B. of Sarisburie.

Here M. Hardinge alloweth the people, to reade the Scriptures: how be it, not what they list, but with restrainte, and at deliuerie: that is to saye, not cases of question, or perteining to Knowledge, but onely maters belonginge to manners, and order of life. And so he reserueth Knowledge to him selfe, and his Brethren: and leaueth Good Life vnto the People. Touching the Bookes of S. Augustine, S. Basile, and S. Cyprian, it is vntrue, that they were written namely, and purposely for the Unlearned: Or if they were, why are they not Translated? Why are they not deliuered vnto the people, for whose sakes they were written?

Moreouer, it is vntrue, that in these Bookes is conteined onely mater of life, & manners, and nothing perteining to Religion. For the first woordes in this booke of S. Augustine called, Speculum, are these: Non facies tibi Sculptile. Thou shalt make to thee selfe no grauen Image: whiche is now a Special case of Religion. And the greatest parte of S. Cyprians Booke, Ad Quirinum, conteineth a ful disputation of Christes Incarnation, Natiuitie, and Passion, and other like cases of Religion against the Iewes. Touching S. Basile, as he wrote this Booke of Moralles concerning Manners: so he had written an other Booke before, concerning Faith: and bothe these Bookes for ye people. He maketh his entrie into his Moralles with these woordes, Cùm de Sana Fide in Praecedēribꝰ sufficienter ad praesens dictū esse putemꝰ, &c: For as much as I thinke, I haue intreated sufficiently in my former bookes cōcerning Faith &c. Therefore this Assertion was vntrue, and so no firme grounde, for M. Harding to stande vpon. Neither did any of the Olde Fathers euer withdraw ye people from the Uniuersal, and free reading of Gods Woorde, and restraine them onely to such shorte Collections. S. Basile saithe, The Scriptures are like vnto a Shoppe ful of Medicines for the Soule, Basilius in Psalmum Primum. Irenaeus. li. 5. where as euery man may freely take, not onely one kinde of salue, but also a special, and a peculiar remedie for euery soare. And Irenaeus saith, De omni ligno Paradisi manducate, id est, ab omni Scriptura Diuina manducate: Eate yee of al the fruite of Paradise: that is to say, Eate ye (not onely of maters concerning māners, but also) of euery parte of the holy Scriptures. How be it, by M. Hardings iudgement, ye people may learne the .x. Commaundementes, but may not meddle with their Crede.

M. Hardinge. The .15. Diuision.

But how muche, and what parte of the Scripture the common people may reade for their confort and necessary instruction, and by whome the same may be Translated; it belongeth to the iudgement of the Churche: VVhiche Churche hath alreadie condemned al the vulgare Translations of the Bible of late yeeres, (210)The .210. vntruth, raised [...]nely of despite, and sclaunder. for that they be founde in sundrie places erroneous, and partial in fauour of the Heresies, whiche the Translatours mainteine. And it hath not onely in our time condemned these late Translations, [Page] but also hitherto neuer allowed those fewe of olde time. I meane S. Hieromes translation into the Dalmatical tongue, if euer any suche was by him made, as to some it seemeth a thinge not sufficiently prooued: And that, whiche before S. Hierome Vlphilas an Arian Bishop made, and commended to the Nation of the Gothes: who first inuented letters for them, and proponed the Scriptures to them translated into their owne tongue, and the better to bringe his ambassade to the Emperour Valens to good effecte, was perswaded by the Heretikes of Constantinople, and of the Courte there, to forsake the Catholike Faithe, and to Communicate with the Arians, makinge promise also to trauaile in bringinge the people of his Countrie to the same secte, whiche at length he perfourmed moste wickedly.

The B. of Sarisburie.

M. Hardinge alloweth the people, to reade certaine parcels of the Scriptures for their comforte: but yet he alloweth them no Translation: that is to say, he alloweth them to eate the kernel, but in no wise to breake the shale. By these it appeareth, that of sufferance, and special fauour, the simple ignorant people maye Reade the Woorde of God in Latine, Gréeke, or Hebrew: but none otherwise.

The Churche (saith M. Hardinge) for the space welneare of sixteene hundred yeeres, neuer yet allowed any manner Translation in the Uulgare tongue. Yet notwithstanding, it is certaine, that the Churche not only in the Primitiue time, vnder the Apostles, and holy Fathers, but also longe sithence hath bothe suffered, and also vsed the Uulgare Translations in sundrie tongues. Whereof wee may wel presume, that the Churche then allowed them.

And that the Scriptures were not onely in these three tongues, Greeke, Hebrew, and Latine, it appeareth by S. Hierome, that saithe,Hieronym. in epitaphio Paulae. Basilius in epist. ad N [...]ocaesariē. Sulpitius in Vita Martini li. 1. The Psalmes were Translated, and songe in the Syrian Tongue: by S. Basile, that affirmeth the same, of the Palestine, Thebane, Phenike, Arabike, and Libyke tōgues: By Sulpitius in the life of S. Martine, that seemeth to say, The Lessons, and Chapters were Translated, and readde openly in the Churches of Fraunce in the Frenche Tongue: And by Isidorus, that auoucheth the like of al Christian tongues.

M. Hardinge misliketh the Translation of Ulphilas into the Gotthian tongue, for that the Authour was an Arian. Notwithstanding it appeareth not,Isidorus de Ecclesiasticis officijs. Ca. 10. that euer the Churche misliked it. But, by this rule, he may as wel condemne al the Greeke Translations, what so euer, of Symmachus, of Aquila, of Theodotion, and of the Septuagintes, & the whole Exaplus of Origen. For there is not one of al these, but may be chalenged in like sorte.

Touchinge S. Hieromes Translation of the Bible into the Sclauon tongue, M. Hardinge seemeth to stande in doubte. How be it, Hosius his companion saith, In Dalma [...]icam Linguam Sacros Libros Hieronymum vertisse, constat. Hosius de Sacro Vernaculè legendo. It is certaine, and out of doubte, that S. Hierome Translated the Bible into the Sclauon tongue. The like wherof is reported by Alphonsus. Neither can M. Harding shew vs any errour, or ouersight in that whole Translation of S. Hierome:Alphonsus de Haeresibus li. 1. ca. 13. And therefore he seemeth to condemne that godly Father, and yet knoweth no cause why.

Allate Translations (saith he) haue beene made in fauour of Heresies, and therefore they may woorthily be mystrusted. But wil these men neuer leaue these childishe colours, & deale plainely? If there be errours, and such errours in these Late Translations, why doo they not discrie them? If there be none, why doo they thus condemne them? But the greatest Heresie, that can be holden, and that toucheth them nearest, is the reuelinge of the vsurped Authoritie, and Tyrannie of the Churche of Rome. For so it is determined by Pope Nicolas:Dist. 2. Omnes. Qui Romanae Ecclesiae Priuilegium auferre conatur, hic procul dubio in Haeresim labitur, & est dicendus Haereticus: Who so euer attempteth to abbridge the Authoritie of the Churche of Rome, falleth doubtlesse into an Heresie, and ought to be called an Heretique.

[Page]

M. Hardinge. The .16. Diuision.

As for the Churche of this lande of Britaine, the Faith hath continued in it thirteene hundred yeeres vntil nowe of late, (211)The .211. Vntrueth. For sundrie partes of the Bible vvere translated into the Englishe tōgue▪ by king Alured by Cedman, and by Beda, as shal appeare. without hauinge the Bible translated into the Vulgare tongue, to be vsed of al in common. Our Lorde graunte, we yeelde no woorse soules to God nowe, hauinge the Scriptures in our owne tongue, and talkinge so muche of the Gospel, then our auncesters haue doone before vs.Hist. Eccle. l [...]. 1. This Ilande saithe Beda (speakinge of the estate the Churche was in at his daies) at this present, accordinge to the number of Bookes that Goddes Lawe was written in, doothe serche and confesse one, and the selfe same knowledge of the highe truethe, and of the true highth, with the tongues of fiue Nations, of the Englishe, the Britons, the Scottes, the Pightes, and the Latines. Quae meditatione Scripturarum caeteris omnibus est facta communis. VVhiche tongue of the Latines (saithe he) is for the studi [...], and meditation of the Scriptures made common to al the other. Verely as the Latine tongue was then common to al the Nations of this lande▪ beinge of distinct languages, for the studie of the Scriptures, as Beda reporteth: so the same onely hathe alwaies vntil our time, beene common to al the Countreis and Nations of the Occidental or VVeast Churche, for the same purpose, and thereof it hathe beene called the Latine Churche.

VVherefore to conclude, they that shewe them selues so earnest, and zelous for the translation of the Scriptures into al vulgare, and barbarous tongues, it behoueth them, after the opinion of wise men, to see, first, that no faultes be founde in their Translations, (212)The .212. Vntrueth, ioyned vvith a s [...]laūder. If there vvere▪ such faultes, M. Harding vvould open them in particular. as hitherto many haue beene founde. And a smal fault committed in the handling of Gods woorde, is to be taken for a great crime. Nexte, yt for as much as such trāslations perteine to al Christen people, they be referred to the iudgement of the whole Churche of euery language, and commended to the Laitie by the wisedome and auctoritie of the Clergi [...], hauinge charge of their soules. Furthermore that there be some choise, exception, and limitation of time, place, and persons, and also of partes of the Scriptures, after the discrete ordinaunces of the Iewes Amongest whom it was not lauful, that any shoulde reade certaine partes of the Bible, before he had fulfilled the time of the Priestly Ministerie, whiche was the age of thirtie yeeres, as S. Hierome witnesseth. Las [...]ly,Prefation [...] in Ezechielem. that the settinge foorthe of the Scriptures in the common language be not commended to the people as a thing vtterly necessary to Saluation, least thereby they condemne so many Churches, that hitherto haue lack [...] the same, and so many learned and Godly Fathers, that haue not procured it for their flocke: Finally, al that haue gone before vs, to whom in al vertue, innocencie, and holin [...]sse of life, we are not to be compared. As for me, in as muche as this mater is not yet determined by the Churche, whether the common people ought to haue the Scriptures in their owne tongue to reade, and to heare, or no, I define nothinge. As I esteeme greately al Godly, and holsome knowledge, and wishe the people had more of it then they haue, with charitie and meekenesse: so I woulde, that these hoate talkers of Goddes woorde had lesse of that knowledge, whiche maketh a man to swel, and to be proude in his owne conceite: and that they woulde deepely weigh with them selues, whether they be not conteined within the listes of the saiynge of S. Paule to the Corinthians, If any man thinke, that he knoweth any thinge,1. Corin. [...]. he knoweth nothinge yet, as he ought to know. God graunte al our knowledge be so ioyned with meekenesse, humilitie, and charitie, as that be not iustly saide of vs, which S. Augustine in the like case saide very dreadfully to his deere frende Alypius. Surgunt indocti, & Coelum rapiunt: & nos cum doctrinis nostris sine Corde, ecce vbi volutamur in Carne▪ & Sanguine. The vnlearned and simple arise vp,Confess. li. 8. Cap. [...]. and catche Heauen awaye from vs: and w [...] with al our greate learninge voyde of harte, lo where are we wallowinge in Fleashe, and Bloude.

The B. of Sarisburie.

M. Hardinge seemeth secretely to graunt that thinge, which without blusshing no man can denie: that is, that the Scriptures longe [...]ithence, & in olde times haue beene Translated into the natural speache of this countrie. But he addeth withal a poore exception,The Bible in Englishe: and ye [...] not for Englishe people. that, notwithstandinge the Translation were in Englishe, yet it serued not for Englishe people. And yet, for what people els it should serue, it were not easy to coniecture. Doubtlesse, if they had meante, as these men doo, to [Page] barre the Englishe people from Goddes Woorde,The Scriptures in Englishe. they woulde haue keapte it stil, as it was before in Latine, Greeke, or Hebrew, and woulde not haue suffered any suche Translation.

But Beda him selfe, that wrote the Storie of this Iland, in these very woordes, that M. Harding hath here alleged, seemeth to witnesse, that the Scriptures were then Translated into sundrie tongues, and that for the better vnderstandinge of the people. For thus he writeth, Haec Insula quinque Gentium linguis scrutatur vnam, eandem (que) Scientiam Veritatis. This Ilande searcheth out the knowledge of one Trueth, with the tongues of fiue Nations. It is not likely, he woulde haue written thus of fiue seueral Tongues, if ye Scriptures had béene written then onely in one tongue. In like manner, and to like purpose he writeth thus,Beda in Histor. Anglorum li. 1. Ca. 1. Quicunque gentium linguis vnam eandem (que) veritatis Scientiam Scrutantur: Who so euer 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, yt vnderstoode no Latine, was hable neuerthelesse to Reade, and search the Scriptures in the Latine Tongue.

But to leaue coniectures, BedaBeda in Histor. saithe expressely, and in moste plaine woordes, that one Cedman an Englishe Poete,Anglorum. li. 5. ca. 22. Translated the Creation of the worlde, and the whole storie of the Genesis, & the Exodus, and sundrie other stories of ye Bible into Englishe Rime. Likewise, as it is saide before, kinge AdelstaneAdelstane. aboute niene hundred yéeres past, caused the whole Bible to be Translated into Englishe. And Sir Iohn TreuisaIohan Treuisa. li. 5. ca. 24. saith, that Beda him self turned S. Iohns Gospel into English. And againe he saith,Iohan. Treuisa. li. 6. ca. 1. ye Kinge Aluredus caused ye 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 ye 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.Concil. Chalcedonen. Action. 1.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,Hilarius in epist. Auxentij. 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,Hieremi. 44. 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.Ezechiel. 20.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 [Page] is their Iudge. S. Paule saithe,2. Timoth▪ 2. 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. Exod. 3. God was hable to preserue the Bushe in the middest of the Flame: and DanielDaniel. 6. in the Caue in the middest of the Lions: and the three Children in the middest of the Fornace of Flaminge Fier:Daniel. 3. and his people of Israel in the middest of the Red Sea:Exod. 14. 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 A [...]cient Doctours, and so for the meditation, and studie of the Scriptures.

1 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.

2 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.

3 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,Origen. in prologo in Cantica Canti. 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:Nazianz. in Apologetico.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,Hilari. de Vnitate patris & Filij. 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:2. Corin. 3.Al thinges, that are written, are written for our instruction. And therefore Irenaeus saith,2. Timoth. 3. as it is before alleged, Ex omni Scriptura Diuina manducate. Eate you of euery parte of the Holy Scripture. Roman. 15.

Humilitie, Irenaeus li. 5. and good life, whereof M. Hardinge woulde séeme to make some great accoumpte, is sooner learned of Knowledge, then of Ignorance.Ca. Omnes.Chrysostoms saithe, Magna aduersus peccatum munitio est Scripturarum Lectio: Magnum Praecipitium, & profundum barathrum Scripturarum ignoratio:Chrysostom. De Lazaro Concio. 3.nihil scire de Diuinis Legibus, magna Salutis perditio. Ea res & haereses peperit, & vitam corruptam inuexit: hoc sursum deorsum miscuit omnia. The readinge of the Scriptures is a greate fense against sinne. And the Ignorance of the Scriptures is a dangerous downefal, and a great Dungeon. To know [Page] nothinge of Goddes Lawes, is the losse of Saluation. Ignorance hath brought in Heresies, and vitious life: Ignorance hath turned al thinges vpsydowne.

Therefore the Apostles of Christe, and al other godly Fathers haue euermore incourraged the people to reade the Scriptures: and euermore thought ye Churche of God to be in best case, when ye people was best instructed. S. Paule saith, Let the Woorde of God dwelle abundantly emongest yowe.Coloss. 3. PolycarpusPolycarpu [...] ad Philippen.saithe to the people, Confido vos bene exercitatos esse in Sacris Literis: My trust is, that ye be wel instructed in the Holy Scriptures. OrigenOrigen. in Leui▪ homi. 9.saith vnto his people, Geue your diligence, not onely to heare Goddes Woorde in the Churche, but also to be excercised in the same in youre houses at home, and daye and night to be studious in the lawe of the Lorde. S. AugustineAugustin. in Psalm. 33.saith, Reade ye the Holy Scriptures. For to that ende God woulde haue them written, that we might receiue comforte by them. S. HieromeHieronym. in Epist. ad Coloss. cap. 3.saithe, as it is alleged before, Laici, non tantùm sufficienter, sed etiam abundanter Verbum Dei habere debent, & se inuicem docere: The Laye People ought to haue the Woorde of God, not onely sufficiently, but also abundantly, and to instructe one an other. S. ChrysostomeChrysostom. in Iohan. homi. 1. Theodoretus De natura hominis. lib. 5.willeth the Father with his Childe, and the Husbande with his Wife, at home in his house to talke, and reason of the Woorde of God. Theodoretus writeth thus, Passim videas haec nostratia dogmata, &c. Ye maie commonly see, that not onely the Teachers of the People, and Rulers of the Churches, but also Tailers, Smithes, and Clothe woorkers, and other Artificers doo vnderstande the Principles of our Religion: And further, that not onely learned wemenne, yf there be any suche, but also suche Wemenne as liue by their laboure, and Sewsters, and Maide seruantes, but also Husbandmenne, and Ditchers, and Heardmenne, and Graffers canne reason of the Holy Trinitie, and of the Creation of the worlde, and of the Nature of mankinde, a greate deale more skilfully, then either Plato, or Aristotle was euer hable to doo. Therefore OrigenOrigen. in Iosue homi. 21.saithe vnto his hearers of the Laye People, Me dicente, quod sentio, vos decernite, & examinate, si quid rectum est, aut minùs rectum: While I speake, that I thinke meete, examine, and iudge yow, whether it be wel, or otherwise. Thus in olde times the Uulgare People, and suche as M. Hardinge calleth Swine, & Rude, and Rasshe people, and Curious Busie Bodies, were hable not onely to vnderstande the Scriptures, but also to iudge of their preachers. And therefore the wicked Renegate Emperoure Iulianus reprooued the Christians (euen as M. Hardinge nowe dooth vs) for that they suffered their Wemen, Cyrillus contra Iulian. lib. 6. & lib. 7. and Children, to reade the Scriptures.

But the Enimies of Goddes Trueth, for feare, and conscience of their weakenes haue euermore vsed violently to take awaie the Woorde of God, not onely from wemen, and Children, but also from al the whole people. Chrysostome saithe, Chrysostom. in Opere imperfecto. hom. 44. Haeretici Sacerdotes [...]claudunt ianuas Veritatis. Sciunt enim, si manifestata fuerit Veritas, Ecclesiam suam esse relinquendam, & se de Sacerdotali dignitate ad humilitatem venturos popularem. Heretique priestes shutte vp the gates of the Trueth. For they knowe, that yf the Trueth once appeare, they must needes leaue their Churche, and from the dignitie of their Priesthoode come downe to the state of other people. For TertullianTertullian. in libro de Trinitate. Iohan. 3. Amos. 6.saithe, Scriptura Diuina Haereticorū fraudes, & furta facilè conuincit, & detegit. The Holy Scripture wil easily bewraye, and confounde the guiles, and theaftes of Heretiques. Christe saithe, He that dooth yl, hateth the Light. And therefore they saie, as it is written in the Prophete Amos, Tace, & ne recorderis nominis Domini. Holde thy peace, and neuer thinke vpon the name of the Lorde. But miserable is that Religion, that cannot stande without hidinge, and suppressinge of the Trueth of God.

FINIS.

THE XVI. ARTICLE, OF CONSECRATION VNDER SILENCE.

[Page]

The B. of Sarisburie.

Or that it was then lawful for the Priest, to pronounce the woordes of Consecration Closely, and in Silence vnto him selfe.

M. Hardinge. The .1. Diuision.

The mater of this Article is neither one of the higheste Mysteries, nor one of the Greatest Keies of our Religion, howe so euer M. Iuel pleaseth him selfe with that reporte, thinkinge therby to impaire the estimation of the Catholique Churche. The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thinge. For elles if one manner of pronouncinge the woordes of Consecration had beene thought a necessary pointe of Religion, it had beene euerywhere vniforme, and inuariable. That the Breade, and VVine be Consecrated by the woordes of our Lorde pronounced by the priest, as in the personne of Christe, by vertue of the whiche, through the grace of the Holy Ghoste, the Breade, and VVine are Chaunged into our Lordes Bodie, and Bloude: (213)The .213. Vntrueth. Often auouched, and neuer prooued. this thinge hathe in al times, and in al places, and with consente of al inuariably beene doonne, and so beleeued. But the maner of pronouncinge the woordes, concerninge Silence, or open vtterance, accordinge to diuersitie of places, hath beene diuerse.

The B. of Sarisburie.

This, saithe M. Hardinge, is but a smal Keye of our Religion. Whiche thinge may very wel appeare, bothe otherwise, and also by the smal weight, and sclendernes of his proufes. How be it, in cases of Religion, and in the Seruice of God, nothinge ought to be iudged smal, specially that may deceiu [...] the people. Uerily, how smal so euer they wil now haue this keie to séeme, as it hath béene heretofore cause of no smal Superstition, so it hath shutte out Goddes people from the sight, and vnderstandinge of our greatest Mysteries.

Certaine it is, That the Religion of Christ may wel stande without this kinde of Mystical Silence, as it may also without Trāsubstantiation, or Priuate Masse, or any other their like fantasies. But if the mater be so smal, wherefore doothe M. Hardinge take so greate paines to prooue it, and that by so greate vntruethes, and so manifest Fables? Wherefore are they not ashamed, to say, that Christe him selfe at his Laste Supper Consecrated in Silence,Thom. in 3. par. Summae, quae▪ 78. ar. 8. and Secresie, and that in like order, and forme, as they doo nowe? Or how durste the Byshoppes in this present Councel of TridenteConcil. Triden. Session. 2. so solemnely to abanne, and accurse al them, that dare to finde faulte with the same? So smal a mater, as this is now supposed to be, should neuer néede so greate a doo.

But whether these woordes be vttered Secretely, or Alowde, he imagineth, that by the power thereof the substance of the Breade, and Wine is Really, and wholy changed into the Substance of the Bodie, and Bloude of Christe. The vntrueth hereof is manifestly reprooued by S. Augustine, S. Chrysostome, Theodoretus, Gelasius, and by the general consente of al the Olde Fathers: and is answeared more at large in the tenthe Article of this Booke. Certainely this errour neither was euer confirmed in the Latine Churche,D. Tonstal. De Eucharist. li. 1. before the Councel of Laterane in Rome, whiche was aboue twelue hundred yéeres after Christe, nor euer receiued in the Greeke Churche,Conc. Lateran. Anno 1215. from the Birthe of Christe vntil this daie.

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M. Hardinge. The .2. Diuision.

The Greekes in the Easte Churche haue thought it good, to pronounce the woordes of Consecration Clara voce, as we finde in Chrysostomes Masse, and as Bessarion writeth, A [...]ta voce, that is plainely, out Alowde, or with a lowde voice. Sacerdos Alta voce [...]uxta Orientalis Ecclesiae ritum verba illa pronunciat, Hoc est Corpus meum: The Prieste, saithe Bessarion, after the rite, or manner of the East Churche pronounceth with a lowde voice these woordes, This is my Body. VVhiche manner of Lowde pronouncinge was thought good, to be vsed in the Greeke Churche, as it maye be gathered by that Bessarion writeth (who beinge a Greeke borne, and brought vp in learning amongst the Greekes, knewe right wel the order of that Churche) to the intent the people might therby, for the better maintenaunce of their Faith, be stirred, and warned to geue token of consente, and of beliefe thereto. VVhen the Prieste, saithe he, pronounceth those woordes with a loude voice, the people standinge by, [...] n vtraque parte, that is, firste at the Consecration of the Body, and againe at the Consecration of the Bloude, answeareth, Amen: as though they saide thus, Truely so it is, as thou saiest. For, where as, Amen, is an Aduerbe of Affirminge in Hebrewe, in Greeke it signifieth so muche, as Truely. And therefor the people answearinge Amen, to those woordes, Verily,Bessarion, a yonge Doctour. He liued Anno. Domini. 1459. say they, these giftes sette foorthe are the Bodie, and Bloud of Christe. So we beleeue, So we confesse. This far Bessarion. It is declared by Clement Lib. 8. Constitutionum Apostolicarum, that the people saide Amen, when the woordes of Consecration had beene pronounced. VVhereby we vnderstande, that order to haue beene taken by the Apostles. The same Custome also may be geathered out of S. Ambrose, who saithe thus: Dicit tibi Sacerdos, Corpus Christi: & tu dicis, Amen, hoc est, verum. Quod confitetur lingua, teneat affectus. De Sacram. li. 4. ca. 5. The Priest saithe, The Body of Christe: and thou saiest, Amen, that is to saye, True. Holde with thy harte that, whiche thou confessest with the tongue. He saithe likewise hereof, De ijs, qui initiantur Mysterijs, ca. 9. Frustrà ab illis respondetur, Amen, &c. Amen is answeared in vaine by them, who dispute against that, whiche is receiued, saithe Leo. Sermone 6. De Ieiunio 7. Mensis.

The B. of Sarisburie.

It is clearely witnessed by al these doctours, against M. Hardinge, and the order of the Churche of Rome, that the woordes of Consecration were pronounced with a Lowde Uoice: and that the People, not onely hearde, but also vnderstoode, and answeared the same. Wherefore M. Harding can finde but smal reliefe in these Authorities. Uerily in his Churche, whiche he so often calleth Ancient, and onely Catholique, the people neither answeareth, nor vnderstandeth, nor heareth the woordes of Consecration. Thus it appeareth, He hath alleged these fiue Doctours, in thrée special pointes, against him selfe.

M. Hardinge addeth hereto: Amen, is as muche as, Verum est, It is true. And therefore the People answearinge, Amen, confessed thereby, that they beleeued the very Real, and Substantial Changinge of the Breade into the Bodie of Christe. It was needelesse, and owt of season to renewe this mater in this place. But he thought it better skil, to speake from the purpose, then vtterly to holde his peace, and to saie nothinge.

First, as it is saide before, The Latine Churche neuer receiued this newe Beleefe, before the Councel of Laterane holden in Rome:Anno Domin [...]. 1215. the Greeke Churche neuer vntil this daie. Therefore by M. Hardinges skille the people thus answearinge, saide, Amen, to that thinge, that they beleeued not: and so Confirmed the Childe eight hundred yeeres, and more, before it was borne. In deede, The people saide, Amen, to that, they hearde spoken by the Prieste. But the Prieste spake nothinge, neither of Real Presence: nor of Transubstantiation: nor of Accidentes without Subiecte. Therefore it is not likely, the Peoples answeare had relation to any suche mater. Otherwise they should seeme to answeare that thinge, that was not spoken. The Prieste onely vttered these Woordes of Christe, This is my [Page]Bodie: Whereunto the Greekes make answeare in this sorte, as it is recorded in the Councel of Florence,Concil. Florenti. Sessione Vltim. Ambrosius De ijs, qui initiantur. cap. 9. Firmiter credimus, Verbis illis Dominicis Sacramentum fieri. Wee beleue steadfastly, that by these woordes of our Lorde there is made a S [...]cramente.

Likewise S. Ambrose, Post Consecrationem, Corpus Christi Significatur: After the Consecration, the Bodie of Christe is Signified. Againe, Ante Consecrationem, aliud dicitur: post Consecrationem, Sanguis nuncupatur. Et tu dicis, Amen, hoc est, Verum est. Before the Consecration, it is called an other thinge: After Consecration, it is named the Bloude of Christe. And thou saiest, Amen, that is to saie, It is True. So Dionysius writeth vnto Sixtus the Bishop of Rome,Eusebius lib. 7. cap. 9. of one that had benne Baptised emougste Heretiques, Gratiarum actionem in Ecclesia audiuit, & ad illam vnà cum alijs respondit, Amen. He hearde the Thankesgeuinge in the Churche, and to the same togeather with others he answeared, Amen. [...]. So S. Augustine, Fratres nostri eadem Sacramenta celebrantes, & Vnum Amen, respondentes. Our Brethren resortinge to one Sacramente, and answearinge al one Amen. This answearinge, Amen, imported not any suddaine Transubstantiation, but a Thankesgeuinge vnto God for our deliuerie by the Death of Christe.

But Leo saith,Augustin. in Psalm. 33. They answeare, Amen, in vaine, that dispute against the same thinge,Leo De Ieiunio. 7. Mensis, Sermon. 6. that they receiue. For cleare vnderstandinge of whiche woordes, it behooueth thée, good Reader, to remember, that Leo, as wel herein, as also in sundrie other places, bendeth the whole force of his learninge against the Heretique Eutyches, whoes erroure was this, muche like vnto the common erroure, that is nowe defended, that Christes Bodie, after his Ascension, was turned wholy into the God-head, and so was no lenger a Mannes Bodie. Against whiche erroure Leo taketh an argumente of the holy Mysteries: wherein the Faithful People, as with theire Bodily Mouth they receiue the Mystical Breade, and Wine, so with their Sprite, and Faith they receiue the Bodie, and Bloude of Christe, and that verily, and in Trueth: and in witnesse thereof ye receiuer saith, Amen. But, saith Leo, he saith, Amen, in vaine, that denieth the same thinge, that he receiueth: That is to saie, That receiueth the Sacramente of Christes Bodie, and yet neuerthelesse is persuaded, as the Heretique Eutyches was, that Christe in deede hath no Bodie. And in this sense S. Augustine seemeth to saie,Beda. 1. Corin. 10. Mors illi erit, non Vita, qui mendacem putauerit Vitam. The receiuinge of the Sacramente shal be Death, and not life vnto him, that thinketh, that Christ, beinge the life it selfe, was a lyer, Deliueringe these holy Mysteries, as the Sacramente, or Pleage of his Bodie, him selfe in deede hauinge no Bodie. So likewise Prosper Aquitanus,Prosper De promiss. Dei, parte 1. cap. 6. Christum à Populo Iudaico fuisse occisum, nullus iā ambigit Christianus: Cuius Sacrum Sanguinē omnis nunc terra accipiens, clamat, Amen: Vt neganti ludaeo, quòd occiderit Christum, recté dicatur à Deo, Vox Sanguinis fratris tui clamat ad me de terra: Whether Christe were slaine of the Iewes, or no, there is no Christian man nowe, that can stande in doubte. For nowe al the Earth receiueth his holy Bloude, and crieth, Amen. Therefore, yf the Iewe wil denie, that euer he slewe Christe, God maie iustly saie vnto him, The voice of the Bloude of thy Brother crieth vnto me from the Earth. So S. Chrysostome,Chrysostom. in Matthae. hom. 83. Haec afferentes Mysteria, ora ipsorum consuimus. Si enim mortuus Christus non est, cuius Symbolum, ac Signum hoc Sacrificium est? Layeinge foorth these Mysteries, we stoppe their mouthes. For, yf Christe dyed not, whoes Signe then, and whoes Token is this Sacrifice? Thus, by the iudgemente of these learned Fathers, Eutyches the Heretique, or any other, that denied, either the Bodie, or the Death of Christe, might soone be reproued, euen by the receiuinge of these holy Mysteries. For they receiue the Sacramente, & yet denie the thinge it selfe, yt is represented by ye Sacramente: & so, as Leo saith, they dispute against the thinge it selfe, that they receiue. And thus Leo him selfe plainely expoūdeth, & openeth his owne meaninge:Leo Epistola. 81. ad Palaestinos. Quā sibi in huius Sacramēti praesidio Spē relinquūt, qui in Saluatoris nostri corpore negāt Humanae[Page]substantiae veritatem? Dicant, quo Sacrificio sint reconciliati: Dicant, quo Sanguine sint redempti. What hope doo they leaue them selues in the healpe of this Sacramente, that say, There is no Trueth of the Substance of Man in the Bodie of our Saueour? Let them tel mee, by what Sacrifice thei are reconciled: Let them tel mee, with what Bloud thei are Redeemed.

By these Holy Fathers it is plaine, that, who so receiueth the Holy Mysterie of Christes Bodie, and yet thinketh, and holdeth, that Christe in déede hath no Bodie, as Eutyches the Heretique did, he disputeth againste that thinge it selfe, that he receiueth. For Gelasius saithe,Gelasius contra Eutychem. Hoc nobis in ipso Domino Christo sentiendum est, quod in eius Imagine profitemur. We muste thinke the same of Christe the Lorde him selfe, that wee professe (in the Sacramente, whiche is) his Image. And therefore in the Communion Booke, that beareth the name of S. Iames, it is written thus: Quoties cun (que) comederitis hunc panem, & hunc Calicem biberitis, Liturgia I [...] cobi. Mortem Filij Hominis annuntiatis, donec veniat. Populus respondet, Credimus, & Confitemur. As often, as ye shal eate this Breade, or Drinke this Cuppe, ye doo publishe the Death of the Sonne of Man, vntil he come. Hereto the people maketh answeare, Wee Beleeue it, and wee Confesse it. This is it, that S. Ambrose, S. Chrysostome, Leo, & Clement [...]cal, Amen. And this is that vndoubted Trueth of Christes Bodie, not in the Sacrament, as M. Hardinge imagineth, but in the Unitie of One Personne, that Leo defendeth against the Heretique Eutyches. Bessarions Authoritie in these cases cannot be greate: bothe for that he was but of very late yéeres, & therefore a very yonge Doctour to be alleged: and also for that, being promoted to the Bishoprike of Tusculum, and made a Cardinal of Rome,An. Dom. 143 [...]. in the late Councel of Florence, contrary to the mindes, and iudgementes of the reste of his Brethren of Graecia, he openly flattered, and yelded him selfe vnto the Pope.

M. Hardinge. The .3. Diuision.

And that the people shoulde geue their consente, and applie their Faithe to this trueth without errour, and deceite, and that by saieinge, Amen, they should then Beleeue, and Confesse, The Breade, and VVine to be made the Bodie, and Bloude of Christe, (214)The .214. Vntruthe. For Iustinian meante no such thinge. But M. Hardinge is licensed at Louaine, to make commentes, as he listeth. when it was made in deede, and not els, for so were it a greate errour, for this cause Iustinian the Emperour made an ordinance, that the Bishoppes, and Priestes should to this intent pronounce their Seruice plainely, distinctly, and so, as it might be vnderstanded, that the people might answeare, Amen: (whiche is to be referred to eche parte of the Seruice, but specially to the Consecration) that they might beleeue, and Confesse, it was the Bodie, and Bloude of Christe, (215)The .215. Vntrueth, vaine, and Fantas [...]ical▪ For vvhereunto should the people ansvveare, Amen, hearinge no parte of the Praier? when it was in deede, and not so confesse, when it was not: whiche might happen, if they hearde not the VVoordes of Consecration plainely pronounced. And hereunto specially that Constitution of Iustinian is to be restrained, as pertaininge onely to the Greeke Churche, wherein he liued (216)The .216. Vntrueth. For this Lavve touched as vvel the Churche of Rome, as the Church of [...]recia: as shal appeare. and not to be stretched further to serue for proufe of al the seruice to be had, and saide in the vulgare tongue in the VVeste Churche, as to that purpose of our newe teachers it is vntruely alleged.

The B. of Sarisburie.

So many Untruethes in so litle roome, so constantely to be auouched without blushinge? Where is the Feare of God? Where is the Reuerence of the Reader? Where is shame become? Firste, neither doothe that godly Emperour Iustinian once mention, or touche this Newe Fantasie of M. Hardinges Doctrine: nor did the Gréeke Churche, as it is sufficiently already prooued, euer hitherto consente vnto the same. Wil M. Hardinge make the worlde beléeue, that the people openly in the Churche, gaue their consentes vnto that thing, that they neuer beléeued, but knewe vndoubtedly to be an erroure? Is he hable to allege not one Councel, not one Doctour, not one Father, that euer expounded, Amen, in this sorte? Is the mater so miserable, and so bare, that no honest witnesse wil speake for it? Or muste [Page] M. Hardinges bare woorde, without Scripture, Councel, Doctoure, or Father, be taken for the Doctrine of the Churche?

The Emperours woordes are plaine, Wee commaunde al the holy Bishoppes, and Priestes, De Ecclesia. Diuer. Caepitulis, Constitutione. 123. to minister the holy Oblation, and the Sacramente of Baptisme, and other Praiers (not cloasely, or in Silence, as the manner is nowe in the Churche of Rome, but) with a lowde voice, that may be hearde of the Faithe ful people (not, to testifie M. Hardinges Transubstantiation, whiche then was not knowen, but) that the hartes of the hearers may thereby bothe the more be humbled to repentance, and also the more be sturred to glorifie God. [...]. If the pronouncinge of these twoo Syllables, Amen, bee proufe sufficient to warrant Transubstantiation, then may wee easily finde the same Transubstantiation, not onely in the Sacramente of Christes Bodie, but also in the Sacramente 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, [...] Corin. 14. How shal the vnlearned man a [...]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,Donatio Constantini in. 1. tomo Concil. 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,Cod. De Iudicijs. Cap. properandum.nullis locorum, vel temporum angustijs coar [...]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,Cod. De Episc. & Cleri. Ca. Generaliter. Et hoc, non solùm in Veteri Roma, vel in hac Regia Ciuitate, sed & in omni terra, vbicunque Christianorum Nomen colitur▪ obtinere sa [...]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. Eusebius in vita Constantin [...]. Oratione. 4. 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 her [...] 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 [Page] 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,M. Harding Cōtrary to him selfe. 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 Apostolorū, [...]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 Sacramēte, (217)The .217. Vntruethe. For there is no such thinge decreed by the Ancient Fathers. 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,These vvoordes of S. Basile perteine nothinge to the Sacraments. 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 contēptum: Ei verò, quod remotum est, ac rarum, etiam naturaliter quodāmodo esse coniunctā 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,Articul. 13. Di [...]uisione. 6. & 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 ye more sufficiētly, as it appeareth, then euer they were instructed in the Primitiue Churche, or in ye time of ye 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, and other like maters incident vnto the same, suche as the Godly people in the Olde times neuer learned. How be it, if the people were thorowly instructed, and knewe the meaninge of al Mysteries, woulde M. Hardinge thereof conclude, That therefore they shoulde not heare the Woordes of Consecration? Is this the Logique of Louaine? who euer taught him to frame suche a Syllogismus? In what Forme, in what Moode may it stande? How may this Antecedente, and this Consequente ioine togeather?

[Page]But, where he addeth, That in consideration hereof, the Fathers thought it cō uenient, yt woordes of Consecration should be pronounced in Silence, this, bisides other great wantes, is also a great vntrueth, to make vp his simple Syllogismus. For what were these Fathers? what names had thei? where dwelte they? In what Councel, in what Countrie mette they? This is a very strange case, that, beinge Fathers, and suche Fathers, hable to alter the Traditions of the Apostles, and the whole state of the Churche, nom [...] should knowe them, but onely M. Hardinge.

As for S. Basile, whose name he muche abuseth to this purpose, it is plaine, yt he speaketh not, neither of ye Sacrament, nor of the woordes of Consecration. And here, good Christian Reader, marke, I beséeche thée, the circumspection, & constancie of M. Harding. For proufe of his late inuented order of the Latine Churche, he sheweth vs examples of the Gréeke Churche: & to auouche his Consecration in Silence, he allegeth the Authoritie of S. Basile, who, by his owne Confession euermore pronounced the same alowde with open voice, & neuer in Silence. He shoulde neither so vnaduisedly auouche the names of Ancient Fathers, nor haue so smal regarde vnto his Reader.Basil. De Spir. Sanc. Ca. 27. [...]. True it is, as S. Basile saith, Familiar vse breedeth contēpte. And for yt cause Pope Innocentius saith, The woordes of Consecration were commaunded to be saide in Silence, Ne Sacrosancta verba vil [...]scèrent: L [...]st the holy woordes should be despised. The like hereof is surmised also by Iohn Billet. Thomas of Aquine saith, That the Oblation, and Consecration belonge onely to the Priest, and that therefore the woordes be spoken in Silence, as nothinge perteininge to the People. But if the people be thus naturally inclined, the lesse thei heare, or know thinges, the more to haue them in admiration,Innocen. 3. De Sacro Altaris Myster. li. 3. Ca. 1. [...]. Billet, De Di [...]in. Officijs. Thom par. 3. que. 183. then were it good, they should neuer heare, neither the Woordes of Baptisme, nor any parte of the Gospel, nor the Lordes Praier, nor the Name of God, or Christe, no nor the Masse it selfe. And, as now their eares be barred from hearinge the woordes, that make the Sacrament, so were it good policie, their eies were also barred, from séeinge the Sacrament. For naturally contempte groweth as wel of Sight, as of Hearinge, or rather more. For by M. Hardinges skil, these were good waies, to breede Reuerence in the people, & to increase Deuotion. But this is an vnreuerent reuerence, and a disordred honoure of God. The people of God is not made to serue the Sacramentes: but the Sacramentes are made to serue the people. But these be the secrete woorkes, & policies of Satan, to make the simple beléeue, they Reuerence the Sacramentes, & yet vnderstande no parte, neither of the meaning, nor of the vse of the Sacramētes. Lactantius saith,Lactant. li. 5. cap. 20. Hinc fida silentia instituta sunt ab hominibus callidis, vt nesciret populus, quid colere [...]: Therefore suttle, and crafty men diuised to haue their Sacrifices wrought in Silence, that the people shoulde not knowe, what thinge they honoured for their God.

M. Hardinge. The .5. Diuision.

If in the Olde lawe Priestes were chosen (as S. Ambrose writeth) to couer the Arke of the Testamente, bicause it is not lawful for al personnes to see the deapth of M [...]steries: If the Sonnes of Caath by Goddes appointemente did onely beare the Arke, and those other Holy thinges of the Tabernacle on their shoulders, when so euer the children of Israel remooued, and marched forewarde in VVildernes, beinge Clo [...]ely folded, and lapte within vailes, courteines, and palles, by the Priestes: and might not at no time touche, nor see the same vpon paine of deathe, whiche were but Figures of this: howe muche more is this highe, and woorthy Mysterie to be honoured with Secretenes, Closenes, and Silence?

The B. of Sarisburie.

Here M. Hardinge séemeth to reason thus: In the time of the Olde Testament it was not lawful, for euery of the people, to beholde the Arke of God, and the thinges therein conteined: Ergo, the Prieste ought to pronounce the woordes of Consecration in Silence, and secretely to him selfe. This simple reason holdeth from Moses, to Christe: from the Olde Testament, to the Newe: from Séeinge, to Hearinge: and to be shorte, from somewhat, to nothinge: and serueth onely to control al the Ancient Fathers of the Churche, who, as M. Harding knoweth, and hath already in parte confessed, neuer pronounced [Page] these woordes in suche secrete sorte, nor euer vsed these policies for increase of Reuerence. Notwithstandinge M. Hardinge, the better to leade alonge his simple Reader, hath conningly drawen in the names of twoo Olde Fathers, Ambrose, and Origen, to the intent to make his owne Conclusion to séeme theires. And thus vnder his painted cooueringes, and Ueles of Eloquence, he foldeth vp Closely, not the Arke of God, but, as his woonte is, greate Untruethes.

M. Hardinge. The .6. Diuision.

For this cause, as they reporte, saithe Carolus Magnus, that noble, vertuous, and learned Emperour, writinge to his Schoolemaister Alcuinus our Countreiman, and first teacher of Philosophie in Paris, It is become a Custome in the Churche, that the Canon, and Consecration be saide by the Priest Secretely, that those woordes so Holy, and perteininge to so greate a Mysterie, shoulde not growe in contempte, whiles al in manner throughe common vse bearinge them awaie, woulde singe them in the highe waies, in the streetes, and in other places, where it were not thought conuenient. VVhereof it is tolde, that before this Custome was receiued, Sheapheardes when they sange them in the fielde, were by Goddes hande strooken. Luther him selfe in Praeceptorio, is muche against them, that would haue the Canō of the Masse to be pronounced with a lowd voice for the better vnderstanding.

The B. of Sarisburie.

It appeareth, M. Harding is muche s [...]anted of good Authorities, when he is thus driuen by Tales, & Fables, to coūtreuaile the Tradition of the Apostles: and that, by suche Fables, as he him selfe is faine to cutte of in the middest, and cannot truely reporte without shame. How be it, nothinge commeth amisse, that may serue to astonne the simple. Suche groundes be sufficient for suche Doctrine. The tale, as it is tolde by Innocentius, and Durandus emongst other Fables, is this: Certaine Shepeheardes, hauinge by often hearinge learned the woordes of Consecration, began to practise the same emongst them selues, ouer their Breade, in the fielde, vpon a stoane. Suddainely the breade was fleashe: the poore men were amased: God was angrie: Fiere came from Heauen, and burnte them vp: not one leafte aliue to tel these tidinges. Hereupon, saithe M. Hardinge, this lawe was made. For viewe of the likelihoode hereof, they say, that the Priest him selfe, be he neuer so holy, onless [...] he haue his Aultar, his Superaltare, his Chalice, his Corporesse, his Lightes, his Uestimentes, and al other appourtenances necessary: Onlesse he stedfastly eie, & beholde the Breade: onlesse he pronounce al these fiue woordes with one breathe, without stoppe: and onlesse he haue a special intent, and minde to woorke Consecration, he laboureth in vaine, and can neuer Consecrate. Yet these poore Shepeheardes, not beinge Priestes, for ought that wée knowe, nor hauinge either Aultar, or Superaltare, or Uestimentes, or any knowledge of these Cauteles, nor intention, or minde to woorke Consecration, yet notwithstandinge, had Consecrate suddainely before they were ware. By these it may be geathered, that Consecration is easier for a Shepehearde, then for a Priest. But when these Shepeheardes were al slaine in the place, where they stoode, and not one leafte aliue to reporte these doinges, M. Hardinge shoulde haue tolde vs, by what Angel, or Archangel, or othe [...] secrete Reuelation, this tale afterwarde came to light. His Reader woulde also longe to know, in what Kingedome, or in what Countrie, in what Kinges, or Popes daies these thinges happened: in what Chronicle, in what Storie thei were recorded. Otherwise he wil suspecte, M. Hardinge founde it in the Shepeheardes Calendare. And touchinge this Newe Decree for Silence, and Secresie, M. Hardinge shoulde haue taught vs, in what Councel, in what Synode, in what Conuocation, in what Di [...]t [...], in what Countrie, and at what time it was determined: who was Legate at the dooinge, who was Referendarie, who was Presidente, who was Presente. Yf he haue nothinge to saie, his tale hath loste his grace, and wilbe thoughte a Shepeheardes Fable.

[Page]But hereof, these twoo thinges M. Hardinge might wel haue learned: Firste, that before these strange vnknowen Shepeheardes gaue this attempte, the Consecration was euerywhere pronounced alowde: And farther, that the same Consecration was pronounced in the Common Knowen Mother tongue of euery Countrie: that the Shepeheardes might learne it, and vnderstande it, Onl [...]sse M. Hardinge wil happily saie, They were Gréeke, or Latine Shepeheardes.

M. Hardinge. The .7. Diuision.

The Fathers of the Primitiue Churche had this Sacramente in suche reuerence, and honour, that they excluded some sortes of Faitheful people from beinge present at the celebration of it, thinkinge them vnwoorthy not onely to heare the mystical woordes of Consecratiō pronoūced, but also to see the Formes of the outwarde Elementes, and to be in the Churche, whiles that most holy Sacrifice was offered. They were these, Catechumeni, Energumeni, and Poenitentes. The firste were learners of our beleefe, who, as they were daily instructed, beleeued in Christe: and as S. Augustine writeth, bare Christes Crosse in their foreheade, and marked them selues with the same.Tracta. in [...]o. 11. The seconde were suche, as, notwithstandinge they had beene Christened, Yet for the Inconstancie of their minde were vexed with vncleane Sprites. The thirde sorte were they, who for their sinnes committed, had not yet made an ende of dooinge their open penance. Al these were iudged by the Gouernours of the Churche at the beginninge vnwoorthy to be presente at these holy Mysteries. Nowe if this great reuerence towardes the holy thinges, in them was iustely praised, the admittinge of al sortes of people, not onely to be presente, and to beholde the same, but also to heare, and vnderstande the VVoordes of Consecration (218)The .218. Vntrueth. For the Contrary is knovven, and euidente. (that hath thus alwaies beene honoured with silence, and Secretenes) cannot seeme to wise, zelous, and godly menne, a thinge commendable: specially in these times, in which the holy Christian Discipline of the Churche is loosed, and vtterly shaken of, and no difference nor accoumpte of any diuersitie made bitweene the perfite, and godly people, and them, that ought to doo open penance, that be possessed with Diuels, and be infamous for heinous and notorious crimes committed.

The B. of Sarisburie.

The reuerence, that M. Hardinge presumeth, was geuen onely to this Sacrament, was geuen likewise, and in as ample sorte to the Sacrament of Baptisme. And, as the Catechument were sequestred from the presence, and sight of the one Sacrament, so were they also sequestred from the other. In the Councel holden at ArausicaConcil. Arausican. Ca. 19. it is written thus: Catechumeni ad Baptisterium nunquam admittendi sunt: The Catechum [...]ni may neuer be admitted to the place of Baptisme. S. Chrysostome, touchinge the woordes of Baptisme, writeth thus:Chrysostom. in epist. ad Galat. cap. 4. Verba Dei, quae norūt Fideles, in Aquae Lauacro per Sacerdotem pronuntiata, tanquam in vtero quodam, Formant, ac Regenerāt eum, qui Baptizatur: The woordes of God, whiche the Faithful knowe, beinge pronounced by the Priest in the Water of Baptisme, do Fourme, and Regenerate him, that is Baptized, as if it were in the Mothers woombe. Chrysost. in Lad Corin. homi. 40. Likewise againe he saithe, Cupiam sanè, verba illa clarè proferre &c. Faine woulde I in plaine sorte vtter these woordes (of Baptisme) yf the presence of these vngodly menne, the Heathens, did not let me. They cause my interpretation to be the harder: I may not specke plainely, nor publishe our Mysteries bicause of them. So saithe Cyrillus,Cyrill. Contra Iulian. li. 7. Dicerem de Baptismo alia, nisi vererer non initiatorum aures: Touchinge Baptisme, I would saie more, s [...]uinge that I doubte the eares of these profane people, that are not Christened. To like purpose S. AugustineAugust. in Psal. 104. saithe, Opera nostia bona vident etiā Pagani: Sacramenta verò nostra occultātut illis: The Heathens may see our good woorkes: But our Sacramentes (that is, our Baptisme, & our Lordes Supper) are hidden from them.

The like may be saide bothe of Publique, and Solemne Praiers, and also of the vnderstandinge of the Scriptures. ChrysostomeChrysostom. ad popul Antiochen. homi. 79. saith, Quid Oratione potentius? Et Catechumenis quidem hoc nondū permissum est, &c. What thinge is there more mighty then the Solemne Praier? (of the Churche) Yet is it not lawful for the Catechumeni to vse [Page]the same. For they are not yet come to that boldenesse. But you (beinge Christened) are commaunded to pray for the whole worlde, and for the Churche. Thus, like as for reuerence of the Mysterie, the Catechumen [...] mought not be present at the Minis [...]ration of the Sacrament of Christes Bodie, euen so for like reuerence, thei mought not be Presente, neither at the Sacramente of Baptisme, nor at the Solemne Common Praiers. But now let vs weigh M. Hardinges reasons. In the olde times (saithe he) the Catechumeni, whiche were onely Nouices in the Faithe, and as yet vnchristened, and other Renegates, Frantike, and vngodly people, mought not be present at the Holy Mysteries: Ergo, Nowe the godly Faithful people may not heare the woordes of Consecration. Noman would vse such Logique, but M. Hardinge. And yet this, he thinketh, for Wise, Zelous, & Godly menne is sufficient. As for the rest, in déede M. Hardinge, as a man of trauaile, that hath béene in Rome, and hath séene Bishoppes, & Cardinalles men of warre: Children, & Boies sette in the highest Degrées, & Dignities of the Churche: Open Stewes so déerely rented: so many thousande Cortegianes so wel regarded: Priestes so fréely allowed to kéepe their Concubines: The Churche of God turned into a Caue of Théeues: Suche corruption in the Cleregie: suche corruption in the People: So litle difference bitwéene Wife, & Harlot: Honest, and Unhonest: Godly, & Ungodly: and, as S. Bernarde saith of them, the Seruantes of Christe, seruinge Antichriste: and al this suffered without Correction, & wel allowed of, & accoumpted Catholique: séeinge, I saie, the Churche of God in Rome thus vsed, he may iustely complaine of corruption of life, and loosenesse of Discipline. How be it, it were harde hereof to conclude, that therefore noman may heare the Woordes of Consecration. Uerily it is thought lawful for Usurers, Théeues, Hoores, Murderers, Traitours, and al other like, to be presente, and to heare Masse, without exception.

M. Hardinge. The .8. Diuision.

VVhere as in olde times, when by holsome Discipline the Faithful people were kepte in Godlye awe, and obedience, that Praier also, whiche was saide ouer the Oblation before Consecration, (219)The .219. Vntrueth. For the same Secrete Praier vvas pronoūced alovvde: as shal appeare. was pronounced Closely, and in Silence: and therefore it was called of the Latines Secreta, of the Greekes, Mystica oratio, meaning thereby, that it ought not to be vttered openly, and made Common.

The B. of Sarisburie.

Here M. Hardinge, for wante of other proufes, presumeth of him selfe, that in Olde times the Praier before Consecration, was pronounced, as he saith, Closely, and in Silence. And that he gheasseth onely by this woorde, Secreta: whiche is a terme peculiar onely to his Massebooke: & in the Olde Catholique Fathers was neuer founde. And yet doothe not the same importe any suche Silence, or Secresie, as M. Hardinge supposeth. For so GerardusGerard. Lorichius lib. 2. Lorichius writeth of it: Non arbitrandū est, Orationem eam dici Secretam, quasi non liceat Laicis, illam vel nosse, vel audire: Sed quòd iuxtà atque Canon, non cantetur voce altiori: Wee may not thinke, that the Praier is called, Secreta, for that it is not lawful for the Laie people to know it, or to heare it: but onely, for that it is not songe out with loude voice, as is the Canon. Therefore M. Hardinge concludeth this mater with twoo vntruethes bothe togeather.

Thus, notwithstanding this newe dūme Ceremonie haue béene onely receiued in the Churche of Rome, & no where els, and that onely for a time, and not from the beginninge, and therefore mere particulare, and no way Uniuersal, and so not Catholique: Notwithstandinge also it be vtterly voide of any shewe, either of the Scriptures, or of the Olde Councelles, or Ancient Fathers, or of any manner Antiquitie, Yet M. Hardinge thinketh him selfe wel hable, to mainteine it as he dooth the rest, against S. Ambrose, against S. Augustine, against S. Chrysostome, against Leo, against his owne Clemens, against the whole Primitiue Church, both Gréeke, and Latine, and against the Decrées, and Traditions of the Apostles, and against his owne knowledge, and, I feare me, also against his owne Conscience.

FINIS.

THE XVII. ARTICLE, OF THE SACRIFICE.

[Page]

The B. of Sarisburie.

Or that the Priest had then Authoritie to offer vp Christe vnto his Father.

M. Hardinge. The .1. Diuision.

Christe is offered vp to his Father after three manners.Threefolde oblation of Christe. Figuratiuely, Truely with Bloudsheddinge, and Sacramentally, or Mystically. In Figure, or Signification he was offered in the Sacrifices made to God bothe in the time of the Lawe of Nature, and also in the time of the lawe written. And therefore S. Iohn calleth Christe the Lambe,Agnus occisus est ab origine mundi. whiche was killed from the beginninge of the worlde, meaninge in Figure. The Sacrifices of Abel, Noe, and Abraham, and al those of the people of Israel commaunded by the Lawe of Moses, figured, and Signified Christe. For whiche respecte chiefely, the lawe is reported of S. Paule,Apoc. 13. to haue the shadowe of the good thinges to come. S. Augustine writinge against Faustus the Heretike,Heb. 10. saieth: Testamenti Veteris Sacrificia omnia multis, & varijs modis vnum Sacrificium,Lib. 6. ca. 5.cuius nunc memoriam celebramus, significauerunt: Al the Sacrifices of the Olde Testament signified by many, and sundrie waies this one Sacrifice,De Fide ad Petrum Diaconum. cap. 16. whose memorie we doo nowe celebrate. And in an other place he saithe,M. Hardinge hath purposely maimed this place of S. Augustine, as shal appeare. That in those Fleashely Sacrifices, there was a Signification of Christes Fleashe, whiche he shoulde offer for sinnes, and of his Bloude, whiche he shoulde sheadde for the remission of our sinnes.

Truely, and with Bloudesheadding, Christe was offered on the Crosse in his owne persone, whereof S. Paul saithe: Christe gaue him selfe for vs, that he might redeme vs from al iniquitie. And againe, Christe hath loued vs, and hath deliuered him selfe for vs an Oblation,Tit. 2. and Sacrifice to God,Ephes. 5. into a swete sauour.

Sacramentally, or in Mysterie, Christe is offered vp to his Father in the daily Sacrifice of the Churche vnder the Forme of Breade,Christ offered, not in respecte of the manner of offering. and VVine, truely and in deede, not in respecte of the manner of offeringe, but in respecte of his very Bodie, and Bloude, really (that is in deede) present, as it hath ben sufficiently proued here before.

The B. of Sarisburie.

The greatter, and woorthier the woorke is, that our Aduersaries haue imagined, that is, for a Mortal, and a Miserable man to offer vp the Immortal Sonne of God vnto his Father, & that Really, and in deede, the more ought the same, either by manifest woordes, or by necessary collection expressely, and plainely to be prooued.Hebrae. 5. For noman taketh honour, and office vnto him selfe, but he that is called, and appointed thereto by God. But for ought, that maie appeare by any Clause, or Sentēce, either of the Newe Testament, or of the Olde, God neuer appointed any suche Sacrifice to be made by any Mortal Creature. And TheophylacteTheophylact. in Matthae. ca. 21. saithe, Iesus eijciendo Boues, & Columbas, praesignauit, non vltrà opus esse animalium Sacrificio, sed Oratione: Iesus throwinge the Oxen, and Dooues out of the Temple, signified, that they shoulde no lenger haue neede of the Sacrifice of beastes, but of praier.

How be it, The Olde learned Fathers, as they oftentimes delited them selues with these woordes, Sabbatū, Parasceue, Pascha, Pentecoste, and suche other like Termes of the Olde Lawe, notwithstandinge the Obseruation, & Ceremonie thereof wer [...] then abolished, and out of vse: Euen so likewise they delited them selues oftetimes with these woordes, Sacerdos, Altare, Sacrificium, the Sacrificer, the Aultare, the Sacrifice, notwithstandinge the vse thereof were then clearely expired: onely for that the eares of the people, as wel of the Iewes, as of the Gentiles, had benne longe acquainted with the same. Therefore Pachymeres the ParaphrastePachymeres. pag. 401. [...] writinge vpon Dionysius, saithe thus, Presbyterum appellat Sacerdotem, vt etiam in Coelesti[Page]Hierarchia: id (que) vsus iam obtinuit. Him, that is the Priest, or Elder, he calleth the Sacrificer, as he dooth also in his Coelestial Hierarchie: [...]. And the same woorde, Sacrificer, is nowe obteined by Custome. Roman. 15. In this sense S. Paule saith of him self, Sacrifico Euangeliū Dei: I Sacrifice the Gospel of God. And OrigenOrigen. in Epist. ad Roman li. 10. saith, Sacrificale opus est, annuntiare Euangelium: It is a woorke of Sacrifice, to Preache the Gospel. So the learned Bishop NazianzenusNazian. in Oratione ad Plebem. saith vnto his people, Hostiam vos ipsos obtuli: I haue offered vp you for a Sacrifice. So saithe S. Chrysostome, Ipsum mihi Sacerdotium est, Praedicare, & Euangelizare. Hanc offero Oblationem: My whole priesthoode is, to Teache, and to Preache the Gospel. This is my Oblation: This is my Sacrifice. Chrysos. in Epist. ad Rom. Hom. 29. Thus the holy Fathers alludinge to the orders, and Ceremonies of Moses Lawe, called the preachinge of the Gospel, a Sacrifice: notwithstandinge in deede it were no Sacrifice.

Nowe, to comme to M. Hardinges woordes, Three waies, saith he, Christe is offered vp vnto his Father. In a Figure, as in the Olde Lawe: In Deede, and Blouddily, as vpon the Crosse: In a Sacrament, or Mysterie, as in the Newe Testament. Of whiche thrée waies, the Blouddy Oblation of Christe vpon the Crosse, is the very, true, and onely Propitiatorie Sacrifice for the Sinnes of the worlde. The other two, as in respecte, and manner of Signifieing, they are sundrie, so in effecte, and substance, they are al one. For, like as in the Sacramentes of the Olde Lawe was expressed the Death of Christe, that was to comme: Euen so in the Sacramentes of the Newe Lawe of the Gospel, is expressed the same Death of Christe already paste. As wee haue Mysteries, so had they Mysteries: As wee Sacrifice Christ, so did they Sacrifice Christe: As the Lambe of God is slaine vnto vs, So was the same Lambe of God slaine vnto them. S. Augustine saithe,August. De vtilitate Poeniten. ca. 1. Tunc Christus Venturus, modò Christus Venit. Venturus, & Venit, diuersa verba sunt: Sed idem Christus. Thē was, Christ shal cōme: Now is, Christ Is comme. Shal comme, and, Is comme, are sundrie woordes. But Christe is al one. Againe in like comparison bytweene the Lawe of Moses, and the Gospel of Christ, he saith thus: Videte, Fide manente, Signa variata. In Signis diuersis eadem Fides. Beholde, the Faith remaininge, the (Sacramentes, or)August. in Ioh [...] tracta. 26. Signes are changed. The Signes, or Sacramentes beinge diuers, the Faith is one.

But here hath M. Hardinge donne greate, and open wronge vnto S. Augustine, wilfully suppressinge, and drowninge his woordes, and vncourteousely commaunding him to silence in the middest of his tale. Wherein also appeareth some suspicion of no simple dealinge. S. Augustines woordes touchinge this whole mater, are these: August. De Fid [...] ad Petrum Diacon. ca. 19. In illis Carnalibus Victimis Figuratio fuit Carnis Christi, quam pro nobis fuerat oblaturus, & Sanguinis, quem erat effusurus in Remissionem peccatorum: In isto autem Sacrificio Gratiarum actio est, & Commemoratio Carnis Christi, quam pro nobis obtulit, & Sanguinis, quem pro nobis idem Deus effudit. In illis Sacrificijs, quid nobis esset donandum, Figurate 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 annuritiatur occisus. In those Fleashely Sacrifices (of the Iewes) there was a Figure of the Pleashe of Christe, whiche he woulde afterwarde offer for vs, and of the Bloude, whiche he woulde afterwarde shead for the Remission of Sinne: But in this Sacrifice (of the Newe Testament) there is a Thankesgeuinge, and a Remembrance of the Fleashe, whiche he hath already offered for vs, and of the Bloude, whiche he beinge God, hath already shead for vs. In those Sacrifices it was represented vnto vs vnder a Figure, what thinge should be geuen vnto vs: But in this Sacrifice it is plainely set foorth, what thinge is already geuen vs. In those Sacrifices it was declared, that the Sonne of God should be slaine for the wicked: But in this Sacrifice it is plainely preached vnto vs, that the same Sonne of God hath already benne slaine for the wicked.

Likewise againe he saithe: August. Contra Faustum. li. 20. cap. 21. Huius Sacrificij Caro, & Sanguis ante Aduentū Christi per Victimas Similitudinum promittebatur: in Passione per ipsam Veritatem reddebatur: Post Ascensum verò Christi per Sacramentum Memoriae celebratur. The Fleashe, and [Page] Bloude of this Sacrifice, before the comminge of Christe, was promised by Sacrifices of Resemblance: The same in his Passion (vpon the Crosse) was geuen in Trueth, and in deede: But after his Ascension it is solemnized by a Sacramente of Remembrance.

This is the Difference that S. Augustine noteth bitwéene the Sacramentes of the Olde Lawe, and the Sacramentes of the Newe. Therefore, the woordes, that M. Hardinge hath hereunto added, Christe is offered vp vnto his Father, and that vnder the Formes of Breade, and VVine, yea and that truely, and in deede, are his owne onely woordes, confidently, and boldely presumed of him selfe, neuer vsed, neither by S. Augustine, nor by any other Ancient godly Father.

But, where as he addeth further, That Christe is in deede, and verily offered by the Priest, al be it, as he saith, not in respecte of the manner of offeringe, but onely in respecte of the presence of his Bodie, Either he vnderstandeth not, what him selfe meaneth: or els with a vaine distinction of clowdie woordes without sense, he laboureth to das [...]e his Readers eies. For what a fantasie is this, to saie, Christe is offered Uerily, and in deede, and yet not in Respecte of the Manner of offeringe? What Respecte? What Manner is this? Wherefore comme these blinde Mysteries abroade without a glose? Whiche of al the Olde Doctours, or holy Fathers euer taught vs thus to speake? Certainely, as he saithe, Christe is Really offered, and yet not in Respecte of the Manner of Offeringe: So maie he also saie, Christe died vpon the Crosse, and yet not in Respecte of the manner of dieinge. By suche Manners, & suche Respectes he maie make of Christian Religion, what him listeth.

Yf he thinke, somewhat to shadowe the mater with these woordes of the Councel of Nice,Concil. Nicen. [...]. Sine Sacrificio Oblatus, Let him consider a fore hande, it wil not healpe him. For the holy Fathers in that Councel neither saie, that Christe is Really Offered by the Prieste, nor seeme to vnderstande these strange Respectes, and Manners of Offeringe. They agrée fully in sense with that is before alleged of S. Augustine:Contra Faustum lib. 20. cap. 21. In this Sacrifice the Death of Christe is solemnized by a Sacramente of Remembrance: And with that S. ChrysostomeChrysosto. in Epist. ad Hebrae. homi. 17. saith, Hoc Sacrificium, Exemplar illius est: This Sacrifice, is an Example of that Sacrifice. Thus the Death of Christe is renued before our eies. Yet Christe in deede neither is Crucified, nor dieth, nor [...]headdeth his Bloude, nor is Substantially Presente, nor Really Offered by the Prieste. In this sorte the Councel saithe, Christe is Offered, [...], without Sacrifice. So S. AugustineAugustin. De Ciuitate Dei. li. 10. cap. 5. saithe, Quod ab omnibus appellatur Sacrificium, Signum est Veri Sacrificij: The thinge, that of al menne is called a Sacrifice, is a Token, or a Signe of the True Sacrifice. Likewise againe he saithe, Vocatur ipsa Immolatio, quae sacerdotis manibus fit,De Conse. Dis. 2. Hoc est.Christi Passio, Mors, Crucifixio, non rei veritate, sed Significante Mysterio. The Sacrifice, that is wrought by the handes of the Priest, is called the Passion, the Death, the Crucifieinge of Christe: not in deede, but by a Mysterie Signifieinge.

And where as M. Hardinge saith further, Christe is offered onely in respecte of the presence of his Bodie, Neither woulde the Real Presence, beinge graunted, importe the Sacrifice (for Christe was Really Presente in his Mothers Wombe, and in the Cribbe, where notwithstandinge he was no Sacrifice) nor hath M. Hardinge hitherto any waie prooued his Real Presence.

M. Hardinge. The .2. Diuision.

The two firste manners of the offeringe of Christe, our aduersaries acknowledge and confesse: The thirde they denie vtterly. And so they robbe the Churche of the greattest treasure it hath or maye haue, the Bodie and Bloude of our Sauiour Christe once offered vpon the Crosse with paineful sufferinge for our redemption, and nowe daiely offered in the blessed Sacramente in remembrance. For whiche we haue so many proufes, as for no one pointe of our Christian religion moe. And herein I am more encombred withstoare, then straighted with lacke, and doubte more, what I may leaue, [Page] then what I may take. VVherefore thinkinge it shal appeare to the wise more skille, to shewe discretion in the choise of places, rather then learninge in recital of number, though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge: I intende herein to be short, verily shorter, then so large a matter requireth: and to bringe for proufe a fewe suche auctor [...] ties, (I meane a fewe in respecte of the multitude that might be brought) as ought in euery mannes iudgement to be of great weight, and estimation.

The B. of Sarisburie.

Touchinge the Oblation of Christes Bodie, wée beléeue, & Confesse as muche, as the Holy Ghost hath opened in the Scriptures. Where as M. Hardinge saithe, Christes Bodie is offered vp by the Priest vnto God the Father, in Remembrance of that Bodie, that Christe himselfe offered vpon the Crosse, He séemeth not to consider the inconstancie, and folie of his owne tale. For it is wel knowen to al Creatures, not onely Christiās, but also Iewes, Turkes, and Saracenes, that Christe was Crucified vpon the Crosse: But that Christe should be Sacrificed by a Mortal man, Inuisibly, and, as they saie, vnder the Formes of Breade, and Wine, and that Really, and in deede, it is a thinge so far passinge the common sense of Christian knowledge, that the best learned, and wisest of the Ancient learned Christian Fathers coulde neuer know it.

Therefore this is, not onely the proouinge of a thinge knowen, by a thinge vnknowen: and of a thinge moste certaine, by a thinge vncertaine: but also the Confirmation of a manifest Trueth, by an open Errour.

Neither doo wée robbe the Churche of God of that most Heauenly, and moste comfortable Sacrifice of Christes Bodie: But rather wee open, and disclose the errours, wherewith certaine of late yeeres haue wilfully deceiued the Churche of God. Wée know, That Christes Badie was rente for our Sinnes, Esai. 53. and that by his Wounds wee are made whole: 1. Petr. 2. That Christe in his Bodie caried our Sinnes vpon the Tree: Hebrae. 9. And by the Oblation thereof, Actor. 4. once made vpon the Crosse, hath sanctified vs for euer, and hath purchased for vs euerlastinge Redemptiō: And That there is none other Name (or Sacrifice) vnder Heauen, whereby wee can be saued, but onely the Name (and Sacrifice) of Iesus Christe. I recken, who so teacheth this Doctrine, leaueth not the Churche of God without a Sacrifice.

Touchinge the multitude of Authorities, wherewith M. Hardinge findeth him selfe so muche encombred, the greater his stoare is, the more wil wise men require his discretion, and skil in the choise. His choise wil séeme vnskilful, if he allege his Authorities biside his purpose. His purpose, and promise is to prooue, that the Priest hath good warrant, to offer vp Christe the Sonne of God vnto his Father. Whiche purpose if he neuer vouchesaue once to touche, but range abroade, as his manner is, and roaue idlely at maters impertinent, then muste wee needes saie, He bewraieth his wante, and bringeth his greate Stoare out of credit. So shal the offer, that is gently made him, séeme to stande vpon good, and conuenient termes, of Trueth, and Modestie. So shal his stoareful Uaunte of al thinges, performing nothinge, vnto the wise (to vse his owne woordes) seeme pearte, and insolente.

M. Hardinge. The .3. Diuision.

The Scripture it selfe ministringe euident proufe for the Oblation of Christe to his Father by the Priestes of the Newe Testamente, in the Institution of this Holy Sacrament, in the Figure of Melchisedech, and in the Prophecie of Malachie the Prophete: the auctorities of the Fathers needed not to be alleaged, were not the same Scripture by the ouerthwarte, and false interpretations of our aduersaries wrested, and tourned to a contrary sense, to the horrible seducinge of the vnlearned.

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The B. of Sarisburie.

Alas, what toole is there so weake, that M. Harding wil refuse, to strike withal? To prooue his imagined Kinde of Sacrifice, he hath brought vs foorthe out of his greate stoare, the example of Melchised [...]k, and the Prophecie of Malachie: As if he woulde reason thus,Psalm. no. Malachi. 1. God saithe vnto Christe, Thou arte a Priest for euer accordinge to the order of Melchisedek: Or, God saithe by the Prophete Malachie, A pure Oblation shalbe offered vnto mee in euery place: Ergo, The Priest hath Authoritie, and power, to offer vp the Sonne of God vnto his Father. If he had not had good choise, and stoare of Authorities, he woulde neuer haue begonne with these.

But he addeth further, as mater of gre [...]uance, This these plaine Scriptures, by the ouerthwarte, and false Interpretations of his Aduersaries, are wreasted, and turned to a contrarie sense, and that, (as he saith) to the horrible seducinge of the Vnlearned. Doubtlesse, here is a very horrible accusation. How be it, if wée happily had mistaken these places, and our errour therein were fully prooued, yet should not M. Harding in suche horrible termes reprooue vs, for dooinge that thinge once, that he, & his felowes doo so often. But by what woordes, by what False Interpretation, into what peruerse or Heretical Sense, haue wee so horribly wreasted these Scriptures? M. Harding is wise, is eloquente, is watcheful, is circumspecte, is fast addicted vnto his cause: he dissembleth, and leaueth nothinge, that any way may serue his purpose. If our Errours be so horrible, he should not haue spared them: If there be none, he should not thus haue touched them. If M. Hardinge winke at them, who can see them? If M. Hardinge know them not, who can know them?

Perhappes he wil say, Yee expounde the Prophesie of Malachie, sometimes of Praier, and sometimes of the Preachinge of the Gospel. This was neuer the Prophetes meaninge: This is an horrible wreastinge of the Scriptures. Thus, no doubte, M. Hardinge wil say: for otherwise he can say nothinge. And yet he knoweth, and, beinge learned, cannot choose but know, that this is the Olde learned Catholique Fathers Exposition, touchinge these woordes of the Prophete Malachie, and not ours. He knoweth, that the Ancient Father Tertullian saithe thus, The pure Sacrifice, Tertull. contra Iudaeos. that Malachias speaketh of, that should be offered vp in euery place, Est Praedicatio Euangelij vs (que) ad finem Mundi: Is the Preachinge of the Gospel vntil the ende of the worlde: And in an other place, Simplex Oratio de Conscientia pura: The Sacrifice, that Malachie meante, Tertull. contra Marcion. li. 4. Hieronym. in. 1. Caput Malach. is a deuoute Praier proceedinge from a pure Conscience. He knoweth, that S. Hierome expoundeth the same woordes in this wise: Dicit, Orationes Sanctorum Domino offerendas esse, non in vna Orbis Prouincia Iudaea, sed in omni loco: The Prophete Malachie meaneth hereby, That the Praiers of Holy people shoulde be offered vnto God, Euseb. De Demonstr. li. 1. [...]. not onely in Iewrie, that was but one prouince of the world, but also in al places. He knoweth, that Eusebius calleth the same Sacrifice of Malachie, The Sacrifice, and the Incense of Praier. Thus the Holy Catholique Fathers expounded these woordes of the Prophete Malachie: and yet were they not therefore iudged either ouerthwarte wreasters of the Scriptures, or horrible deceiuers of the people.

Now, of the other side, if it may please M. Hardinge to shewe foorthe but one Ancient Doctour, or Father, that either by the Example of Melchisede [...], or by force of these woordes of Malachie, wil conclude, that the Prieste hath Authoritie, and Power, to offer vp Uerily, and in deede, the Sonne of God vnto his Father, he may happily winne some credit.

M. Hardinge. The .4. Diuision.

For, where as the Holy Euangelistes reporte, that Christe at his last Supper tooke Breade, gaue thankes,Luc. 2 [...] ▪ brake it, and saide, This is my Body, whiche is geuen for you: Againe, this is my Bloude, [Page] whiche is sheadde for you in remission of sinnes:VVoordes of Oblation, vvithout Termes of Oblation. By these woordes, beinge woordes of Sacrificinge and offeringe, they shewe, and set foorthe an Oblation in acte, and deede, though the terme it selfe of Oblation, or Sacrifice be not expressed. Albeit to some of excellent knowledge, Datur, here soundeth no lesse, then offertur, or immolatur, that is to saie, is offered, or Sacrificed, specially the addition, 1. Pet. 2. Pro vobis, withal considered. For if Christe saide truely (as he is trueth it selfe, and guile was neuer founde in his mouthe) then was his Body Presently geuen, and for vs▪ geuen, at the time he spake the woordes▪ that is, at his Supper. For he saide.A great Foli [...]. For the Olde Catholique Fathers expound [...] it by, Dabitur, and, Fundetur, in the Futur [...] Tense. datur, is geuen, not dabitur, shalbe geuen: (221)The .221. Vntrueth, vvithou [...] any sense, or sauou [...]. And likewise was his Bloude sheadde in remission of sinnes, at the time of that Supper▪ for the text hathA great Foli [...]. For the Olde Catholique Fathers expound [...] it by, Dabitur, and, Fundetur, in the Futur [...] Tense. funditur, is sheadde. But the geuinge of his Body for vs, and the sheaddinge of his Bloude in remission of sinnes, is an Oblation of the same: Ergo Christe offered his Bodie and Bloude at the Supper. And thus datur, signifieth here as muche, as offertur.

Nowe this beinge tru [...], that our Lorde offered him selfe vnto his Father at his last Supper, hauing geuen commaundement to his Apostles to dooe the same, that he there did, whom then he ordeined Priestes of the New Testament, saieing, Doo this in my remembrance, as Clement dooth plainely shew Lib. 8. Apostol. Constitut. cap. vltimo: the same charge perteininge no lesse to the Priestes, that be how the successours of the Apostles in this behalfe, then to the Apostles them selues: it doothe right wel appeare, howe so euer M. Iuel assureth him selfe of the contrary, and what so euer the Diuel hath wrought, and by his Ministers taught against the Sacrifice of the Masse, that Priestes haue auctoritie to offer vp Christe vnto his Father.

The B. of Sarisburie.

Here M. Hardinge beginneth to scanne his Tenses, to rippe vp Syllables, and to hunte for Letters: And in the ende buildeth vp the highest Castle of his Religion vpon a gheasse. I maruel, that so learned a man woulde either vse so vnlearned argumentes: or, hauinge suche stoare of Authorities, as he pretendeth, woulde euer make so simple choise.

He saith, These woordes, Is Geuen, Is Shead, be woordes of Sacrificinge, thoughe the Terme it selfe of Oblation, and Sacrifice, be not expressed. Here M. Hardinge, bisides that he hath imagined a strange Construction of his owne, that neuer any learned man knewe before, and so straggleth alone, and swarueth from al the Olde Fathers, includeth also a Repugnance, and Contradictiō against him selfe. For, where as Woordes, and Termes sounde bothe one thinge, the one beinge mere Englishe, the other borowed of the Latine, M. Harding saithe, Christe in the Institution of his Supper, vsed the VVoordes of Sacrificing, and yet expressed not the Termes of Sacrificinge. Suche Priuilege these menne haue, with shifte of termes to beguile the Worlde. For yf Christe vsed the Woordes of Sacrificinge, howe can M. Hardinge saie, He vsed not the Termes of Sacrificinge? And yf he vsed not the Termes (Woordes, and Termes beinge one thinge) how can he saie, He vsed the woordes?

Uerily yf this Latine woorde, Dare, be, Sacrificare: and, Geuinge, be Sacrificinge,Roman. 1 [...]. then,Matth. 26. where as S. Paule saithe,Matthae. 25. If thine enimie be thirsty, Geue him drinke: And, where as Iudas saithe, What wil ye Geue me, and I wil deliuer him vnto yowe: And, where as the Foolishe Uirgins saie, Geue vs parte of youre O [...]le, &c. In euery of these, and suche other like places, by this Newe Diuinitie, M. Hardinge wil be hable to finde a Sacrifice.

Yet, saith he, Certaine menne of excellent knowledge haue thus expounded it. It seemeth very strange, that these so notable menne, of so excellent Knowledge shoulde haue no names. Perhappes he meaneth Tapper of Louaine, or Gropper of Colaine, of whom he hath borowed the whole substance welneare of al this Article. How be it, the demaunde was of the Ancient Doctours of the Churche: not of any of these, or other suche petite Fathers.

But Christe saithe in the Present Tense: This is my Bodie, That Is Geuen: [Page] not in the Future Tense, That Shalbe Geuen. And likewise, This is my Bloude,Christes Bloude Shead at Supper. That Presently is Shead: not in the Future Tense, That Shalbe Shead. Therefore Christe Sacrificed his Bodie, and shead his Bloude presently at the Supper.

Here M. Hardinge is driuen to control the Olde Common Translation of the Newe Testamente, not onely, that beareth the name of S. Hierome, & hath benne euermore generally receiued in the Churche, and is allowed by the Councel of Tridente, but also, yt is stil vsed, & continewed in his owne Masse Booke. I graunte, In the Greeke it is written, Datur, Is Geuen: not Dabitur, Shalbe Geuen. But here the Presente Tense, accordinge to the Common Phrase of the Scriptures, is vsed for the Future. Chrysostome readeth it thus,Chrysostom▪ in. 1. Corin .11. Origen. in Matthaeum. tract. 35. Dabitur, Shalbe Geuen: not Datur, Is Geuen. Origen likewise readeth, not, Effunditur, Is Shead: but, Effundetur, Shalbe Shead. And in this sorte Chrysostome also expoundeth it: Effundetur pro multis. Hoc dicens, ostendit, quòd Passio eius est Mysteriū Salutis humanae: per quod etiam Discipulos consolatur. Shalbe shead for many. Thus saieinge, he sheweth, that his Passion is the Mysterie of the Saluation of mankinde: and by the same he comforteth his Disciples. Chrysostom▪ in Caten [...]. Againe he saithe, De Passione, & Cruce sua loquebatur. Christe (vtteringe these woordes of the Sacramente) spake of his Passion, and of his Crosse.

To be shorte, yf it be true, that Christe shead his Bloude at his Last Supper, and that Uerily, Really, and in deede, as M. Hardinge alone strangely auoucheth, and noman els, I trowe, beside him, then can he no more saie, The same was an Vnbloudy Sacrifice: And so must he yelde vp the strongest Tower of al his Holde. For yf the Sacrifice, that Christe made at his Supper, were Unbloudy, howe did Christ there Shead his Bloude? Yf Christe, as M. Hardinge saith, did there Shead his Bloude, howe can that Sacrifice be called Un [...]loudy?

But to leaue these fantasies, and vaine shyftes, Christe gaue his Bodie to be broken, and his Bloude to be shead, not at his Last Supper, but onely vpon his Crosse, and no where els. [...]sai. 53. There he bare our iniquities: there was he rent for our Sinnes. And in that onely respecte we receiue his Bodie, and embrace it, and haue fruite of it. In this respecte S. Paule saith, [...]alat. 6. God forebid, I should reioice in any thinge, sauinge onely in the Crosse of our Lorde Iesus Christe.

Therefore, this newe Article of the Faith, of the Real Sacrificinge, & Sheaddinge of Christes Bloude at the Table, neither beinge true in it selfe, nor hitherto by M. Hardinge any waie prooued, notwithstandinge the greate Stoare, and choise of his Authorities: for as muche as Christe neuer gaue, neither his Apostles, nor any their successours Commission to doo more in that behalfe, then he him selfe had donne, To saie, that any mortal man hath Power, and Authoritie, Really, and in deede to Sacrifice the Sonne of God, it is a manifest, and wicked blasphemie: the greate, and grosse errours, wherewith the Diuel, and his Disciples in the time of his Kingedome of darknesse haue deceiued the world, notwithstandinge.

As for Clemens, whom M. Hardinge so often calleth the Apostles felowe, as he is but lately start vp, and comme abroade, and therefore hath not yet gotten sufficient credit, and is here brought in dumme, & saieinge nothinge, so is he not woorthy of further answeare. Howe be it M. Hardinge dooth greate wronge, otherwise to reporte his Authours woordes, then he findeth them. Truely his Clemēs, what so euer he were, saith not, The Priest hath Commission, or Power, to offer vp the Sonne of God. Clemens Constit. Apostoli. lib. 6. cap. 30. His woordes are plaine to the contrary: Antitypon Regalis Corporis Christē offerte: Offer ye vp (not the Bodie of Christe, but) the Signe, or Sacramente of the Roial Bodie of Christ. Likewise againe he saith, Offerimus tibi Regi, & Deo, iuxta Institutionē Christi, Hūc Panē, & Hoc Poculū: Wee offer vp vnto thee, our Kinge and God (not the very Bodie of thy Sonne Really,Clemens Constit. Apostol. lib. 8. & in deede, but) This Breade, and this Cuppe, accordinge to Christes Institution. It is a greate Prerogatiue for M. Hardinge, both to make [Page] Doctours of his owne, and also to geue them his owne Constructions.

Neither did Christe by these woordes, Doo ye this in my Remembrance, erect [...] any newe Succession of Sacrificers, to offer him vp Really vnto his Father: nor euer did any Ancient learned Father so expounde it. Christes meaninge is cleare by the woordes, that folowe. For he saithe not onely, Doo yee this, but he addeth also, In my Remembrance: Whiche Dooinge perteineth, not onely vnto the Apostles, and their successours, as M. Hardinge imagineth, but also to the whole people. And therefore S. Paule saithe, not onely to the Ministers, but also to the whole Congregation of Corinthe,1. Corin. 1 [...] ▪ As often, as ye shal eate this Er [...]ade, and drinke this Cuppe, Ye shal shewe foorthe, and publishe the Lordes Deathe, vntil [...]e come. Likewise S. Chrysostome applieth the same, not onely to the Cleregie, but also to the whole people of his Churche of Antioche. Thus he saithe,Chrysostom. ad popul. Antiochen. hom. 61. Hoc facite in memoriam Beneficij mei, Salutis vestrae: Doo ye this in Remembrance of my Benefite, and of your Saluation.

Of these weake positions M. Hardinge without the warrante, or authoritie of any learned Father reasoneth thus: Christe saithe, This is my Bodie, that is geuen for you: Doo this in my Remembrance:

Ergo, The Prieste hath power to offer vp the Sonne of God vnto his Father.

M. Hardinge. The .5. Diuision.

That Christe offered him selfe to his Father in his last Supper, and that Priestes by those woordes, Doo this in my remembraunce, haue not onely auctoritie, but also a special commaundement to doo the same, and that the Figure of Melchisedech, and the Prophecie of Malachie perteineth to this Sacrifice, and maketh proufe of the same: let vs see by the testimonies of the Fathers, what doctrine the Apostles haue lefte to the Churche.

Eusebius Caesariensis hath these woordes,De Demō [...]rat. Euā geli. lib. 1. [...]ap. 10. Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre, per eminentissimum omnium ipsius Pontificem edocti sumus. VVee are taught (saithe he) to offer vnto our Supreme [...]od the Sacrifices of Christes Table, whiche cause vs to tremble, and quake for feare, by his Bishoppe highest of al. Here he calleth Christe in respecte of his Sacrifice, Gods Bishop highest of al Bishoppes: the Sacrifices of Christes Table he callethe, (222)The .222. Vntruth. For Eusebius calleth i [...] the Sacrifice of Thanke [...]geuing: And saith▪ Memoriam offerre dedit pro Sacrificio▪ the Bodie and Bloude of Christe, bicause at the Table in his last Supper be Sacrificed and offered the same, and for that it is his very Bodie, and very Bloude, imagination onely, I hantasie, and Figure set aparte, he termeth these Sacrifices, as commonly the auncient Fathers doo, horrible, causinge tremblinge and feare. And where as he saithe, we haue beene taught to offer these Sacrifices to God, doubtlesse he meaneth by these woordes of Christe: Doo this in my remembraunce, This is my Bodie, whiche is geuen for you: This is my Bloude, whiche is shedde for you. Clement in his eight Booke often cited, speakinge of the Sacrifice offered by the Apostles, commonly addeth these woordes, Secundum ipsius ordinationem, or, ipso ordinante: whereby he confesseth it to be Christes owne ordinaunce.

The B. of Sarisburie.

To prooue, that the Priest offereth vp the Sonne of God, M. Hardinge hath here brought in Eusebius an Ancient Father, that neuer once named any suche Oblation of the Sonne of God. So muche is he opprest, and encombred with his stoare.

True it is, The Ministration of the Holy Communion is oftentimes of the Olde learned Fathers called a Sacrifice: not for that, they thought, the Prieste had Authoritie, to Sacrifice the Sonne of God, but for that therein wee offer vp vnto God, Thankes, and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine,August. ad Petrū Diac. ca. 1 [...]. In isto Sacrificio est gratiarum actio, & Commemoratio[Page]Carnis Christi, Dreadful Sacrifice. quam pro nobis obtulit. In this Sacrifice is a Thankesgeu [...]nge, and a Remembrance of the Fleashe of Christe, whiche he hath offered for vs. Eusebi. De Demonst. li. 1. ca. 10. Memoriam pro Sacrificio. Nazian. in Apolog. [...]. Likewise Eusebius saithe, Christe after al other thinges donne, made a marueilous Oblation, and a passinge Sacrifice vnto his Father (vpon his Crosse) for the Saluation of vs al: geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice. So Nazianzenus calleth the Holy Communion, A Figure of that greate Mysterie, of the Deathe of Christe.

This it is, that Eusebius calleth, The Sacrifice of the Lordes Table: Whiche also he calleth, Sacrificium Laudis, The Sacrifice of Praise.

But Eusebius saithe further, This Sacrifice is dreadful, and causeth the harte to quake. M. Hardinge may not wel geather by any force of these woordes, that the Sonne of God is Really offered vp by the Prieste vnto his Father. For al thinges, what so euer, that put vs in remembrance of the Maiestie, and Iudgementes of God, of the Holy Fathers are called Dreadful. Saincte Cyril saithe,Cyrill. in Apol. Chrysost. 1. Cor. hom 40. Lectio Diuinarum, & Terribilium Scripturarum: The readinge of the Diuine, and Terrible Scriptures. S. Chrysostome calleth the woordes of Baptisme, Verba arcana, & metuenda, & horribiles Canones dogmatum de Coelo transmissorum: The Secrete, and Dreadful woordes, and Terrible Rules of the Doctrine, that came from Heauen. And speakinge of the Hande, and Uoice of the Deacon, he saith thus, Manu illa Tremenda, & continua Voce clamans, alios vocat, alios arcet: With that Terrible Hande, and continual Voice crieinge, somme he calleth in, and somme he putteth of.

This Sacrifice maketh the Harte to tremble, for that therein is laide foorthe the Mysterie, that was [...]idden from Worlds, and Generations: The horrour of Sinne: The Deathe of the Sonne of God: That he tooke our heauinesse, and bare our sorowes, and was wounded for our offenses, and was Rente, and Tormented for our Wickednesse: That he was carried like an innocent Lambe vnto the Slaughter: that he cried vnto his Father, O God, O my God, why haste thou thus forsaken mee?

There wee cal to Remembrance al the Causes, and Circumstances of Christes Deathe: The Shame of the Crosse: The Darkeninge of the Aire: The Shakinge of the Earthe: The rentinge of the Uele: The cleauinge of the Rockes: The opening of the Graues: The Descendinge into Hel: and the Conqueringe of the Diuel. Therfore Chrysostome saith, Chrysostom in 1. ad Corin. ho. 17. Quamuis quis lapis effet, illa nocte audita, quomodò cum Discipulis tristis fuerit, quomodò traditus, quomodò ligatus, quomodò abductus, quomodò iudicatus, quomodò deni (que) Omnia Passus, cera mollior fiet, & terrā, & omnem terrae cogitationem abijciet: Any man, hearinge of the order of that night, how Christe was moorneful emonge his Disciples, how he was deliuered, howe he was bounde, howe he was leadde away, howe he was arreigned, and howe meekely he suffered al, that was donne vnto him, were he as harde as a Stoane, yet woulde he be as safte as Waxe, and woulde throwe bothe the Earthe, and al Earthely Cogitations away from him.

Thus saithe Nicolaus Cabasilas, one of Maister Hardinges late Gréeke Doctours: Hoc facite in meam Commemorationem. Sed quaenam est haec Commemoratio? &c. Doo yee this in Remembrance of mee. But what is this Remembrance? Howe doo wee consider Our Lorde in the Holy Ministration? What doo wee conceiue him dooinge? Howe dealinge? what sufferinge? what thinke wee? what speake wee of him? Doo wee imagin of him (in that time of the Holy Mysteries) that he healed the Blinde? That he raised the Deade? That he staied the Windes? Or that with a fewe loaues he fead thousandes: whiche are tokens, that he was God Omnipotente? No, not so. But rather wee cal to remembrance suche thinges, as declared his weakenesse: his Crosse, his Passion, his Deathe. In respecte of those thinges he saide, Doo yee this in my [Page]Remembrance. The Prieste bothe by his woordes, and also by the whole Circumstance of his dooinge, seemeth to say, Thus Christe came to his Passion: Thus he vvas vvounded in the side: Thus he died: Thus Bloude and VVater issued, and streamed from his vvounde. These Considerations, thus laide before our eies, are hable to cause any godly harte to quake, and tremble. As for the Real offeringe vp of Christe in Sacrifice, that learned Father Eusebius saith nothing.

Uerily, it is but a simple Sophisme, to say, This Sacrifice is Dreadeful, and causeth vs to quake: Ergo, The Prieste offereth vp the Sonne of God vnto his Father.

M. Hardinge. The .6. Diuision.

That Christe Sacrificed him selfe at his Supper, Hesychius affirmeth with these woordes: Quod Dn̄s iussit (Leuit. 4.) vt Sacerdos virulum pro peccato Oblaturus, ponat manū super capu [...] eius, & iugulet eum coram Domino, Christum [...]ignificat, quem nemo obtulit, sed nec immolare poterat, nisi semetipsum ipse ad patiendum tradidisset. Propter quod non solùm dicebat, [...]. 10. Potestatem habeo ponendi animam meam, & potestatem habeo iterum sumendi eam: sed & praeu [...]niens semetipsum in Coena Apostolorum immolauit, quod sciunt, qui Mysteriorum percipiunt virtutem. That our Lorde commaunded (saithe he) the Priest, whiche shoulde offer a calfe for sinne, to put his hande vpon his heade, and to sticke him before our Lorde, it signifieth Christe, whom noman hath offered, neither coulde any man Sacrifice him, excepte he hadde deliuered him selfe to suffer. For the whiche he saide not onely, I haue power to laye downe my Soule, [...]an. 10. Christe offered him selfe in a mysterie, but not Really, and in deede. and I haue power to take it againe: But also preuentinge it, he offered vp him selfe in Sacrifice in the Supper of the Apostles: whiche they know, that receiue the vertue of the Mysteries. By these woordes of Hesychius wee learne, that Christe offered, and Sacrificed his Bodie and Bloude twise. Firste in that Holy Supper vnbloudely, when he tooke Breade in his handes, and brake it, &c. VVithout Diuision of the Sacrifice, for it is but one and the same Sacrifice. And afterwarde on the Crosse, with Sheddinge of his Bloude, and that is it, he meaneth by the woorde, Preuentinge.

The B. of Sarisburie.

Wee denie not, but it may wel be saide, Christe at his laste Supper offered vp him selfe vnto his Father: Albeit, not Really, and in deede, but, accordinge to M. Hardinges owne Distinction, in a Figure, or in a Mysterie: in suche sorte, as wee saye, Christe was offered in the Sacrifices of the Olde Lawe: and as S. Iohn saithe,Apocal. 13. Agnus Occisus ab Origine Mundi: The Lambe was slaine from the beginninge of the VVorlde. As Christ [...] was slaine at the Table, so was he Sacrificed at the Table. But he was not slaine at the Table Uerily, and in deede, but onely in a Mysteri [...]: Therefore he was not Sacrificed at the Table Really, and in déede, but onely in a Mysterie.

So saithe S. Augustine, August. epis. 23. Nonne semel immolatus est Christus in semetipso? Et ramen in Sacramento, non tantùm per omnes Paschae Solennitates, sed etiam omni die populis immolatur. Nec vtique mentitur, qui interrogatus, eum responderit immolari. Si enim Sacramenta quandam Similitudinem earum rerum, quarum Sacramenta sunt, non haberent, omninò Sacramenta non essent. VVas not Christe once offered in him selfe? And yet in (or, by way of) a Sacramente, not onely at the Solemne Feaste of Easter, but euery daye [...]e is offered vnto the people. And [...]e saithe no vntrueth, that beinge demaunded, maketh answeare, that Christe is Sacrificed. His reason is this: For if Sacramentes had not a certaine Likenesse, or Resemblance of the things, whereof they be Sacramentes, then should they vtterly be no Sacramentes.

Notwithstandinge, Hesychius expoundinge the Booke of Leuiticus, to the intente he maye force the whole Storie of the Life, and Deathe of Christe, to answeare euery particulare Ceremonie of the Lawe, is sometimes driuen, to [Page] streatche,Hesych in Le [...]. li. 1▪ cap. 4. L [...]. 1. ca. 2. Sacrificium Coctū. and straine the Scriptures to his purpose. So he saithe, Christe is the Aultare: And, Christe Incarnate in the Virgins Wombe, is the Sodden Sacrifice.

Now, as Christe was the Aultare, and as he was Sacrificed in his Mothers Wombe, euen so he Sacrificed him selfe at his Supper: not in proper, or vsual manner of speache, but onely in a Mysterie Signifieing [...].

Otherwise S. Cyprian plainely openeth the whole difference of these twoo Sacrifices in this sorte: Cyprian. de Vnctione Chrismatis. Dedit Dominus noster in mensa, in qua Vltimum cum Apostolis participauit Con [...]iuium, proprijs manibus Panem, & Vinum: In Cruce verò manibus militum Corpus tradidit vulnerandum. Our Lorde at the Table, whereat he receiued his laste Supper with his Disciples, with his owne handes gaue (not his very Bodie, and very Bloude Really, and in deede, but) Breade, and Wine: But vpon the Crosse, he gaue his owne Bodie, with the Souldiers handes to be Wounded. This, saithe Saincte Cyprian, is the difference bitwéene the Sacrifice of the Table, and the Sacrifice of the Crosse: At the one, Christe gaue Breade, and Wine: Upon the other, he gaue his Bodie.

Therefore, where as M. Hardinge saithe, onely vpon his owne warrante, That Christe Really Sacrificed him selfe at twoo sundrie times, and that he twise Really Shead his Bloude, Firste at the Table, and Afterwarde vpon the Crosse: The Untrueth, and folie hereof is easily reprooued by these plaine woordes of S. Paule: Semel Oblatus est, ad multorum exhaurienda peccata: Hebrae. 9. He was once offered, to take away the sinnes of many. And againe, Hebrae. 10. With one Sacrifice he hath made perfite them for euer, that be Sanctified. These places are cleare, and without question: onlesse M. Hardinge wil saye, that, One, and, Twoo: and, Once, and Twise, be bothe one thinge.

M. Hardinge. The .7. Diuision.

And at the same very instant of time, (whiche is here further to be added, as a necessarie pointe of Christian doctrine) we must vnderstande (223)The .223. Vntruthe, vaine, and Fantastical, and vvithout grounde. that Christe offered him selfe in Heauen inuisibly (as concerninge man) in the sight of his Heauenly Father, and that from that time foreward that Oblation of Christe in Heauen was neuer intermitted, but continueth alwaies for our attonement with God, and shal without ceasinge endure vntil the ende of the worlde. For as S. Paule saieth,Hebr. [...]. Iesus hath not entred into Temples made with handes, the samplars of the true Temples, but into Heauen it selfe, to appeare nowe to the countenaunce of God for vs. Nowe as this Oblation and Sacrifice of Christe endureth in Heauen continually, for as muche as he is risen from the dead, and ascended into Heauen with that Bodie, whiche he gaue to Thomas to feele, bringinge in thither his Bloude, as Hesychius saithe, and bearinge the markes of his woundes, and there appeareth before the face of God with that Thorneprickte, Naileboared, Spearepearsed, and otherwise wounded, rent, and torne Bodie for vs: (whereby we vnderstand the vertue of his Oblation on the Crosse euer enduringe, not the Oblation it selfe with renewinge of paine, and sufferance continued) so we doo perpetually celebrate this Oblation and Sacrifice of Christes verie Bodie and Bloude in the Masse, in remembraunce of him▪ (224)The .224. Vntruthe. For Christe neuer commaunded M. Hardinge, neither to say Masse, nor to O [...]fer vp his Bodie in Sacrifice. commaunded so to doo, vntil his comminge.

VVherein our Aduersaries so foolishely, as wickedly scoffe at vs, as though we Sacrificed Christe againe, so as he was Sacrificed on the Crosse, that is, in Bloudy manner. But we doo not so Offer or Sacrifice Christe againe: but that Oblation of him in the Supper, and ours in the Masse, is but one Oblation, the same Sacrifice, for this cause by his Diuine ordinaunce leafte vnto vs, that as the Oblation once made on the Crosse continually endureth, and appeareth before the face of God in Heauen for our behalfe, continued not by newe sufferinge, but by perpetual intercession for vs: So the memorie of it maye euer vntil his seconde comminge be kepte amongest vs also in earth, and that thereby wee maye apply and bringe vnto vs through Faith the great benefites, whiche by that one Oblation of him selfe on the Crosse he hath for vs procured, and daiely dooth procure.

[Page]

The B. of Sarisburie.

At the same very instant of time, saith M. Hardinge, when Christe was Sacrificed vpon the Crosse, he offered vp him selfe also in Heauen in the sight of his heauenly Father. Whiche thinge he enlargeth Rhetorically with a Tragical Description of a Thorneprickte, Naileboared, Spearepearsed, and otherwise rente, and Torne Bodie. And this, saith he, is a necessarie pointe of Christian Doctrine: And that he auoucheth Constantly, albeit without the woorde, or witnesse of any Ancient writer, onely vpon his owne credit.

Whereof also groweth some suspicion, that his Stoare of Olde Recordes, is not so plenteous, as it is supposed.

But where he saithe, Christe was thus Inuisibly Sacrificed in Heauen, I marueile, he saithe not likewise, that Pilate, Annas, Caiphas, the Souldiers, and the Tourmentours were likewise in Heauen, to make this Sacrifice. For without this Companie Christes Bloud was not Shead: And without Sheaddinge of Bloude, Hebrae. 9. S. Paule saithe, There is no Sacrifice for Remission of Sinne. This Fable is so vaine, that, I beleeue, M. Harding him selfe is not wel hable, to expounde his owne meaninge. Origen saith, There were some in his time, that thought,Origen. in epist. ad Roman. li. 5. ca. 6. That, as Christe was Crucified in this worlde for the liuinge, so he should afterwarde suffer, and be Crucified In the worlde to come for the deade. But that Christ was thus Thorneprickte, Naileboarde, Spearepearsed, and Crucified in Heauen, I thinke, noman euer saw, or saide, but M. Hardinge. The Apostles, the Euangelistes,Hebrae. 7. the Olde Doctours, and Ancient Fathers neuer knew it. S. Paule saithe, Semel seipsum obtulit: Once he offered vp him selfe:Hebrae. 9.Semel introiuit in Sancta: Once he entred into the holy place.

And therefore hanginge vpon the Crosse, and yeldinge vp the Ghoste, he saide, Consummatum est, It is finished: This Sacrifice is perfitely wrought for euer. This onely Sacrifice of Christe the Sonne of God the Scriptures acknowledge, and none other.

How be it, like as the Praiers, that Christe once made, and the Doctrine, that he once taught, remaine stil ful, and effectual, as at the first: euen so the Sacrifice, that Christ once made vpon the Crosse, remaineth stil in ful force, effectual, and perfite, and endureth for euer. Therefore S. Paule saithe,Hebrae. 7 Christe hath an euerlastinge Priesthoode, and liueth stil, that he may stil pray for vs. And therefore God the Father saithe vnto him, and to none other, either Man, or Angel, or Archangel, Tu es Sacerdos in aeternum: Thou art a Priest for euer. Chrysostom. in epist. ad Hebrae. hom. 17. And therefore S. Chrysostome compareth this Sacrifice to a moste soueraine salue, that beinge once laide to the wounde, healeth it cleane, and needeth no more laieinge on. Likewise S. Cyprian saithe, Nec Sacerdotij eius paenituit Deum: quoniam Sacrificium,Cyprian. De Baptis. Christi.quod in Cruce obtulit, sic in beneplacito Dei constat acceptabile, & perpetua virture confistit, vt non minùs hodiè in conspectu Patris Oblatio illa sit efficax, quàm ea die, qua de saucio latere Sanguis, & Aqua exiuit: & semper reseruatae in Corpore plagae Salutis Humanae exigant pretium: It neuer repented God of Christes Priesthoode: For the Sacrifice, that he offered vpon the Crosse, is so acceptable in the good wil of God, and so standeth in continual strength and Vertue, that the same Oblation is no lesse acceptable this daie in the sight of God the Father, then it was that day, when Blould, and Water ranne out of his Wounded side.

The Skarres reserued stil in his Bodie, doo weighe the price of the Saluation of Man.

But M. Hardinge condemneth vs al for Foolishe, and Wicked people. For Foolishe, I know not why. Neither is it thought a wisemannes parte, either greately to mislike other mennes wittes, or ouermuche to like his owne.

How be it, who so speaketh, as neuer wiseman spake, and yet him selfe vnderstandeth not, what he speaketh, as, in this case, it is thought, M. Harding dooth, hath no greate cause, in this behalfe, to charge others with folie.

[Page]Of the other side, what so euer Mortal man presumeth to offer vp Christe in Sacrifice, and dareth to desire God the Father so fauourably to beholde his owne onely Sonne, as in olde times he behelde the Oblation of Abel, or of Melchisedek, and is not afraide, therewith to beguile the simple, and to mocke the worlde, as M. Hardinge doothe daily at his Masse, he can not wel excuse him selfe of open wickednesse.

Notwithstandinge this matter is easily answeared. For (saith he) wee Sacrifice not Christe againe: The Oblation, that Christe made vpon the Crosse, and ours in the Masse, is al one. And this Sacrifice Christe hath commaunded vs to continew vntil his comminge. If M. Harding make the selfe same Sacrifice, that Christe made vpon ye Crosse, then is he A Prieste after the order of Melchisedek: And so, The Kinge of Iustice: The Prince of Peace: and a Prieste for euer, without Successour. For these titles be incident to the Priesthoode of Melchisedek: whiche neuerthelesse, I thinke, M. Hardinge of his modestie wil not acknowledge. And without the same, he cannot offer vp to God the same Sacrifice, that Christe offered vpon the Crosse.

And where he saithe, Christe hath commaunded him, and his Felowes to make, and continew this Sacrifice vntil his comminge, If he had meante simply, and plainely, he would haue shewed, either when, or where, or by what woordes Christe gaue him this Commaundement. For so large a Commission is woorthy the shewinge: And it were greate boldenesse, to attempte suche a mater without Commission.

M. Hardinge. The .8. Diuision.

Now for further proufe of the offeringe and Sacrificinge of Christe of those woordes of our Lorde, Doo this is my remembraunce, to recite some Testimonies of the Fathers: First, Dionysius S. Paules Scholar, and Bishop of Athenes writeth thus: Quocirca reuerenter simul, & ex Pontificali officio, post sacras diuinorum operum laudes, quòd hostiam salutarem, quae super ipsum est, litet, se excusat, ad ipsum primò decenter exclamans, Tu dixisti: Hoc facite in meam commemorationem. VVherefore the Bishop (saith he) reuerently, and accordinge to his Bishoply office, after the holy prayses of Goddes workes, he excuseth him selfe, that he taketh vpon him to offer that healthful Sacrifice, whiche is aboue his degree, and worthinesse, crieinge out first vnto him in seemely wise, Lorde thou hast commaunded thus, saieinge, Doo this in my remembrance. By these woordes he confesseth, that he coulde not be so hardy, (225)The .225. Vntruth, ioined vvith great folie. For Dionysius speaketh not one vvoorde of Offering vp the Sonne of God vnto his Father as to offer vp Christe vnto his father, had not Christe him selfe so commaunded, when he saide, Doo this in my remembrance. This is the Doctrine, touchinge this Article, that Saincte Paule taught his Scholars, whiche M. Iuel denieth.

The B. of Sarisburie.

Here maiste thou, gentle Reader, easily see, that M. Hardinge, either had not that abundance of Stoare, whereof notwithstandinge he hath made vs so large a promise, or els had no greate regarde vnto his choise. For Dionysius hath no token, or inkling of any suche Sacrificinge of the Sonne of God vnto his Father. But clearely, & in moste plaine wise he sheweth the difference, that is bitweene the Sacrifice of the Crosse,Dionys. Eccle Hierar. ca. 3. [...]. and the Sacrifice of the Holy Communion. Thes [...] be his woordes, The Priest extolleth those thinges, that Christe wrought in his Fleashe vpon the Crosse, for the Saluation of Mankinde: and with Spiritual eies, beholdinge the Spiritual vnderstandinge thereof, draweth ne [...]re to the Figuratiue Sacrifice of the same. Here Dionysius calleth not the Ministration of the Holy Mysteries, the Sacrificing [...] of Christe vnto his Father, as M. Hardinge woulde force vs to beleeue, but a Figuratiue Sacrifice,Pachymer. in 3. cap. Ecclesi. Hierarch. that is, a Figure, or a Signe of that greate Sacrifice. And Pachymeres the Paraphrast expoundeth the same woordes in this wise▪ [...]: He commeth to the Breade, and the Cuppe.

[Page]Then the Prieste, saith Dionysius, after certaine Praiers, and Holy Songes, excuseth him selfe, as not woorthy to make that Sacrifice: and pronounceth these woordes out with a lowde voice, Tu dixisti &c. Thow hast saide, Doo this in my Remembrance. Hereof M. Hardinge concludeth thus:

The Priest excuseth him selfe, Ergo, He Offereth vp the Sonne of God vnto his Father. A yonge Sophister woulde neuer so vnskilfully frame his argumentes. Otherwise the Respondent might easily saie, Nego Consequentiam, & Consequens. For what order, or sequele is there in this Reason? Howe maie this Antecedente, and this Consequente agrée togeather?

M. Hardinge knoweth, there be other sundrie causes, wherefore the Prieste shoulde excuse his vnwoorthinesse, and not this onely, that he imagineth. The Prieste in the Liturgie, or Communion, yt beareth the name of S. Basile,Liturgia Basili [...] praieth thus: Fac nos idoneos, vt tibi Offeramus Sacrificiū Laudis: Make vs meete, to offer vnto thee (not Christe thine onely Sonne, but) the Sacrifice of praise. Nazian▪ in Apologe. [...]. In like manner Nazianzene saithe, Howe can they, or dare they offer vnto God, (he saith not, The Bodie of Christe Really, and in deede, but) the Figure of these greate Mysteries? But M. Hardinge, beinge vtterly voide of other reasons, prooueth his imagined Sacrifice of the Sonne of God, onely by the vnwoorthinesse of the Priest.

This is the Iust Iudgement of God, that who so endeuoureth him selfe to deceiue, and blinde others, shalbe deceiued, & blinded him selfe. Eccles. Hierar. ca. 2. [...]. For Dionysius vseth the very like woordes, speakinge of the Sacramente of Baptisme: Sacerdos cogitans negotij magnitudinem, horret, atque haesitat. The Prieste consideringe the weight of the mater, is in an horrour, and in an agonie. Likewise S. Basile excuseth his owne vnwoorthinesse of hearinge the Woorde of God: Quae autis digna est magnitudine earū rerum, quae dicuntur? Cogitemus, quisnam ille sit, qui nos affatur. What eare is woorthy to heare the Maiestie of these thinges? Let vs consider, who it is, that speaketh to vs. S. Paule speakinge of the Glorie, and Puisance of the Gospel, in the ende, Basi. Hexamer 1▪ [...]; in respecte of his owne vnwoorthinesse, vseth this Exclamation, Et ad haec quis idoneus? And who is meete to publishe, and to speake these thinges? S. Cyprian saithe, Wee are not woorthy to looke vp into Heauen, and to speake vnto God. O, saithe he, what merciful fauoure of our Lorde is this, that wee maie calle God our Father: and euen as Christe is Goddes Sonne,2 Corin. 2. Cyprian. in Oration. Dominicam. so maie wee be called the Children of God? Quod nomen nemo nostrum in Oratione auderet attingere, nisi ipse nobis sic permisisset orare. Whiche Name (of Father) none of vs in our Praiers woulde dare to vtter, sauinge that he hath geuen vs leaue so to praie. By these, the sclendernes of M. Hardinges reason maie soone appeare: The Prieste excuseth his owne vnwoorthines: Ergo, He offereth vp the Sonne of God. It is a Fallax, Ex meris Particularibus, or, A non distributo ad distributum: and concludeth in Secunda Figura Affirmatiuè. An erroure knowen vnto Children.

M. Hardinge. The .9. Diuision.

Irenaeus receiued the same from S. Iohn the Euangelist, by Polycarpus S. Iohns scholar. He declareth it with these woordes:Lib. 4. cap. 32. Eum, qui ex creatura Panis est, accepit, & gratias egit, dicens, Hoc est Corpus meum. Ft Calicem similiter, qui est ex creatura quae est secundum nos, suum Sanguinem confessus est, & Nou [...] Testamenti nouam docuit Oblationem, quam Ecclesia ab Apostolis accipiens, in vniuerso mundo offer [...] Deo. De quo in duodecim Prophetis Malachias sic praesignificauit, Malac. 1. Non est mihi voluntas in vobis, dicit Dominus exercituū: & munus non suscipiam de manu vestra. He tooke that, whiche by creation is breade, and gaue thankes, saiynge, This is my Bodie And likewise the Cuppe ful of that Creature, whiche is here with vs, and confessed it to be his Bloude, and thus taught the newe Oblation of the Newe Testament, which the Churche receiuing of the Apostles, dooth offer to God through the whole worlde, whereof Malachie one of the twelue Prophetes did prophecie thus: I haue no li [...]inge in you, saithe our Lorde almightie, neither wil I take Sacrifice of your handes: bicause from [Page] the risinge of the sonne, to the goinge downe of the same, my name is glorified amonge the Nations, and Incense is offered to my name in euery place, and pure Sacrifice, for that my name is greate amonge the Nations. VVhat can be vnderstanded by this newe Oblation of the Newe Testamente other, then the Oblation of that, whiche he saide to be his Bodie, and confessed to be his Bloude? And if he had offered Bread and VVine onely, or the Figure of his Bodie, and Bloude in Bread and VVine, it had beene no Newe Oblation, for suche had beene made by Melchisedech longe before. Neither can the Prophecie of Malachie be vnderstanded of the Oblation of Christe vpon the Crosse, for as muche as that was doone but at one time onely, and in one certaine place of the worlde, in Golgotha, a place without the gates of Hierusalem, neare to the walles of that Citie. Concerninge the Sacrifice of a contrite, and an humbled harte, and al other Sacrifices of our deuotion, that be mere Spiritual, they can not be called the Newe Oblation of the Newe Testament, for as muche as they were doone as wel in the Olde Testamente, as in the Newe, neither be they altogeather pure. VVherefore this place of Irenaeus, and also the Prophecie of Malachie, wherwith it is confirmed, must needes be referred to the Sacrifice and Oblation of the Bodie and Bloude of Christe daiely throughout the whole worlde offered to God (226)The .226. Vntrueth. For Irenaeus neither speaketh of the Masse: nor calleth it a Sacrifice: Neither saithe, either that the Church receiued it frō the Apostles, or the Apostles frō Christe. in the Masse, whiche is the external Sacrifice of the Churche, and proper to the Newe Testament: whiche, as Irenaeus saithe, the Churche receiued of the Apostles, and the Apostles of Christe.

The B. of Sarisburie.

Here at laste, M. Hardinge hath founde out the name of a Sacrifice, that was not denied him. But the Sacrifice, that he hath so longe sought for, and hath so assuredly promised to finde, hitherto he hath not founde. For Irenaeus not once nameth, neither the Masse, nor this Real Oblation of the Sonne of God vnto his Father. Thus onely he saith, God hath vtterly misliked, and refused the olde Carnal Sacrifices of the Iewes: and hath taught vs to offer vp the Newe Sacrifice of the Newe Testamente, accordinge to the Prophecie of Malachie. Malach. 1. This Sacrifice, M. Hardinge im [...]gineth, can be none other, but ye offeringe vp of Christ in ye Masse. These Conclusions be very suddaine. The Olde learned Fathers coulde neuer vnderstande so muche. One of M. Hardinges owne Newefounde Doctours, Martialis, saith thus, Oblatio munda, Martial. ad Burdegalenses. non tantùm in Ara Sanctifica [...]a offertur, sed etiam vbique: The pure Sacrifice, whiche Malachie meaneth, is offered, not onely vpon the Holy Aultare (or Communion Table) but also euerywhere. M. Hardinge saithe, It is offered onely vpon the Aultare: Martialis saithe, It is offered euerywhere, and not onely vpon the Aultare. Certainely if Malachie meante the Sacrifice, that may be offered in al places, and without an Aultare, as Martialis saithe,Tertullian. contra Iudaeos. then he meante not the Sacrifice of the Masse. Tertullian saithe, That the Prophete Malachie by that Pure Sacrifice, meante the Preachinge of the Gospel: Tertull. contra Marcio. li. 4. the offeringe vp of a Contrite Harte: and praier proceedinge from a pure Conscience. S. Hierome likewise expoundeth the same of the Sacrifice of Praier, and openeth it by these Woordes of the Prophete Dauid:Hieronym. in 1. cap. Malach. Hieronym. in Zachar. li. 2. c. 8. Let my Praier be directed, as incense before thy sighte. S. Augustine calleth the same, Sacrificium Laudis, & Gratiarum actionis: The Sacrifice of Praise, and of Thankesgeuinge.

In like sorte Irenaeus also expoundeth his owne meaninge, Ecclesia offert Deo cum Gratiarum actione ex Creatura eius. August. contra Aduer. Legis & Prophet. cap. 20. Contra Liter. Petiliani, li. 2. ca. 86. Est ergo Altare in Coelo: Illuc Preces, & Oblationes nostrae diriguntur: The Churche offereth vpto God, (not his owne, and onely Sonne, but) [...] Natural thinge of Goddes Creation. Neither is our Aultare here in Earthe, but in Heauen. Thither our Praiers, and Sacrifices be directed. So likewise Eusebius saith, Sacrificamus, & incendimus Memoriam Magni illius Sacrificij, secundum ea, quae ab ipso tradita sunt, Mysteria celebrantes, & gratias Deo pro salute nostra agentes: Wee Sacrifice,Iren [...]us lib. 4. cap. [...]4. [...]Demō [...]tra. li. 1 ca. 10. and offer vp vnto God the Remembrance of that Greate Sacrifice, vsinge the Holy Mysteries accordingly, as Christe hath deliuered them, and geuinge God Thankes for our Saluation.

[Page]And that Ireneus meante not any suche Real Sacrifice of the Sonne of God,Malachie. nor maie not in any wise so be taken, it is euidente by the plaine woordes, that folowe, touchinge the same. For thus he saithe, speakinge of the very same Sacrifice of the Newe Testamente, that is mentioned by Malachie: Sacrificia non Sanctificant hominem: sed conscientia eius, qui offert, existens pura, sanctificat Sacrificium. The Sacrifice dooth not Sanctifie the Man: but the Conscience of the offerer, beinge pure, Sanctifieth the Sacrifice. I trowe, M. Hardinge wil not saie, The Prieste is not Sanctified by the Sonne of God: but the Sonne of God is sanctified by the Conscience of the Priest: For that were Blasphemie. And yet thus must he needes saie, yf Ireneus meante the Real Sacrificinge of the Sonne of God.

But M. Hardinge hath diuised a greate many replies to the contrary. First he faithe, The offeringe vp of Praier, Praises, and Thankesgeuinge cannot be called a Newe Sacrifice: for the same was made by Moses, Aaron, the Prophetes, and other holy menne in the Olde Lawe. This obiection serueth wel to control Tertullian, S. Augustine, and S. Hierome, and other learned Fathers, that thus haue taken it: who, by M. Hardinges iudgemente, wrote vnaduisedly, they knewe not what. Hereunto Ireneus him selfe answeareth thus: Oblationes hic: Irenae. li. 4. c. 34. Oblationes illic. Sacrificia in Populo Israēl: Sacrificia in Ecclesia. Sed species immutata est tantū. Quippe cùm iā non à Seruis, sed à Liberis offeruntur. There were Sacrifices in the Olde Testamente: There be Sacrifices in the Newe. There were Sacrifices in the People of Israel: there be Sacrifices in the Church. Onely the manner, or forme is changed. For nowe they be offered, not by Bonde menne (as before) but by Free menne. In like sense writeth Angelomus: Angelomus Anti [...]m. lib. 3. Mandatum Nouum scribo vobis, non alterum: sed ipsum, quod dixi Vetus, idem est No [...]um. I write vnto yowe a Newe Commaundemente: None other, but that I called the Olde, the selfe same is the Newe. And it is called a Newe Sacrifice, saithe Chrysostome, Chrysost. contra Iudaeos lib. 3. Bicause it proceedeth from a Newe minde, and is offered, not by fiere, and smoke, but by Grace, and by the Sprite of God. And in this consideration Ireneus thinketh, Dauid saide vnto the Children of the Churche of Christe,Irenae. li. 4. c. 21. O singe vnto the Lorde a Newe Songe.

M. Hardinge saithe further, The VVoordes of Malachie maie in no wise be taken for the Oblation of Christe vpon the Crosse. For that, saithe he, was donne at one time onely, and in one certaine place, in Golgotha without the Gates of Hierusalem, and not in euery place. Yet M. Hardinge maie easily vnderstande, that the Remembrance of that Sacrifice, and Thankesgeuinge for the same, maie be made at al times, & in al places. And therefore Eusebius, as it is noted before, calleth our Sacrifice,Eusebius De Demon. li. 1. c. 10. Ecclesia. Hierar. cap. 3. Magni illius Sacrificij Memoriam, The Remembrance of that greate Sacrifice: and, the Thankesgeuinge, whiche wee yelde vnto God for our Saluation. Dionysius calleth it, [...], a Figuratiue Sacrifice. And S. Augustine saithe, Cùm credimus in Christū, ex ipsis reliquijs cogitationis, Christus nobis quotidiè immolatur: Augustin. in Psalm. 75. When wee beleeue in Christe, euen of the very remanentes of our Cogitation (in what place so euer wée be) Christe is Sacrificed vnto vs euery daie. Likewise S. Hierome saithe, Cùm audimus Sermonem Domini, Hieronym. in Psalm. 147. Caro Christi, & Sanguis eius in auribus nostris funditur. When wee heare the woorde of the Lorde, the Fleashe of Christe and his Bloude is powred out into our eares. And, where as M. Hardinge saithe further,Esai. 64. Psalm. 50. Euseb. De Demon. li. 1. cap. 6. Orationis Sacrificium, quod Mundum dictum est. that the Spiritual Sacrifices of our deuotion cannot altogeather be called pure, and therefore cannot be the Sacrifices of the Newe Testamente, it must needes be confessed, that al our righteousnes, in respecte of many imperfections, maie be compared, as the prophete Esai saithe, vnto a filthy clowte. Yet in respecte of Goddes mercie, and in Christe, the prophete Dauid saithe, Thowe shalt washe me, and I wil be whiter, then the snowe.

Howe be it, herein I wil remit M. Hardinge to the iudgemente of them, whoes Authorities he cānot wel denie. Eusebius calleth our Praiers, Mundū Sacrificium, A Pure Sacrifice. Tertullian saithe, Wee make Sacrifice vnto our God, Tertull. ad Scapulam. for the safetie of [Page]our Emperours, The Sacrifice is Christe. Pura prece, with a Pure Praier. S. Hierome speaking of the Sacrifice of Christian Praiers, saithe thus: A pure Sacrifice is Offered vnto me in euery place: not in the Oblations of the Olde Testamente, Hieronym. in Zachar. li. 2. c. 8. but in the holynes of the Puritie of the Gospel. To be short, S. Paule saithe, Volo viros precari in omni loco, leuantes manus Puras: I woulde, In sanctitate Euangelicae Puritatis. that menne shoulde praie in al places, liftinge vp Pure handes (vnto God.)

Touchinge the Sacrifice of the Lordes Table, Eusebius writeth thus: [...]: He gaue vs a Remembrance in steede of a Sacrifice to offer vp continually vnto God.1. Timoth. 2. Eusebius De Demonstra. li. 1. And this he calleth, Incruentum, & Rationabile Sacrificium: The vnbloudy, and Reasonable Sacrifice. This, saithe Iraeneus, is the Sacrifice of the Newe Testament. This Sacrifice the Churche receiued of the Apostles: and the same the Apostles receiued of Christe, that made al thinges Newe.

M. Hardinge. The .10. Diuision.

Now let vs heare what S. Cyprian hath writen to this purpose. Bicause his workes be common, to be shorter, I wil rehearse his woordes in Englishe. If in the Sacrifice,Euen so Chrysostome saithe, Christes Baptisme is Christes Bloude Ad Hebrae. homi. 16. whiche is Christe, none but Christe is to be folowed, soothly it behoueth vs to obey, and doo that, whiche Christe did, and commaunded to be done. For yf Iesus Christe our Lorde and God, very he him selfe be the high Prieste of God the Father, and him selfe first offered Sacrifice to God the Father, and commaunded the same to be donne in his Remembrance: Verily that Priest dooth occupie the office of Christe truely, who dooth by imitation the same thinge, that Christe did. And then he offereth to God the Father in the Churche a true, and a perfite Sacrifice, yf he beginne to offer right so as he seeth Christe him selfe to haue offered. This farre S. Cyprian. How can this Article be auouched in more plaine woordes? (227)The .227. Vntrueth. For S. Cyprian saithe not, neither that Christe offered him selfe at the Supper, nor that vvee are commaunded to offer Christe. he saithe that Christe offered him selfe to his Father in his Supper, and likewise commaunded vs to doo the same▪.

Here wee haue prouued, that it is lawful, and hath alwaies from the beginning of the Newe Testament ben lawful for the (228)The .228. Vntrueth. For none of al thes [...] three Fathers euer spake these vvoordes. priestes to offer vp Christe vnto his Father, by the testimonies of three holy Martyrs, two Greekes, and one Latine, most notable in sundry respectes, of antiquitie, of the roume they bare in Christes Churche, of Learninge, of Constancie, of Faith stedfastly keapte to Death, suffered in places of fame, and knowledge, at Paris, at Lions, at Carthage.

The B. of Sarisburie.

This place of S. Cyprian, as it not once toucheth the Real Sacrificinge of Christ vnto his Father, so it vtterly condemneth the Communion vnder One Kinde: the Common Praiers in a strange vnknovven tongue: and briefely the whole disorder, and abuse of M. Hardinges Masse.

But S. Cyprian saithe, In Sacrificio, quod Christus est: In the Sacrifice, that is Christe. Yf M. Hardinge thinke to finde greate aduantage in these woordes, it maie please him to Remember, that S. Augustine saithe, Illis Petra erat Christus: Vnto the Iewes the Rocke was Christe. Augustin. in Iohan. tract. 26. Uerily, the Sacrifice after the Order of Melchisedek, whiche is the Propitiation for the Sinnes of the world, is onely Iesus Christ, the Sonne of God vpon the Crosse. And the Ministration of the holy Mysteries, in a Phrase, & manner of speache, is also the same Sacrifice: bicause it laieth foorthe the Death, and Bloude of Christe so plainely, and so euidently before our eies. So saithe S. Augustine,Augustin. in Psalm. 20. De Con. Dis. 2▪ Semel. The Very Remembrance of Christes Passion sturreth vp suche motions within vs, as yf wee sawe Christe presently hanginge vpon the Crosse. Upon whiche woordes the Common Glose noteth thus: Christus immolatur, id est, Christi immolatio Repraesentatur, & fit Memoria Passionis: Christe is Sacrificed, that is to saie, The Sacrifice of Christe is Represented, and there is made a Remembrance of his Passion. So S. Cyprian saith,Cyprian. lib. 2. Epist. 3. Vinū exprimit Sanguinē: In Aqua populus intelligitur: In Vino Sanguis ostenditur. Itaque Passionis eius mentionem in Sacrificijs facimus. Passio enim Domini est Sacrificium, quod offerimus.

[Page] The VVine sheweth the Bloude, In the VVater we vnderstande the people: The Bloude is expressed in the Wine. And therefore in our Sacrifices wee make mention of Christes Passion. For the Sacrifice, that wee offer, is the Passion of Christe. As the Ministration of the Holy Communion is the Deathe, and Passion of Christe, euen so, and in like sorte, and sense may the Sacrifice thereof be called Christe. Therefore S. Gregorie saithe,De Con. Dist. [...]. Quid sit. Christus in seipso immortaliter viuens, iterum in hoc Mysterio moritur. Eius Caro in populi Salutem patitur: Christe liuinge immortally in him selfe, Dieth againe in this Mysterie. His Fleashe suffereth (in the Mysterie) for the Saluation of the people. I recken, M. Hardinge wil not saie, that Christe Dieth in deede, accordinge to the force, and sounde of these woordes, or that his Fleashe verily, and in déede is tormented, and suffereth in the Sacrament. S. Gregorie better expoundeth him selfe in this wise: Hoc Sacramentum Passionem Vnigeniti Filij imitatur:De Con. Dist. 2. Quid sit. In [...]losa.This Sacramente expresseth or representeth the Passion of the Onely begotten Sonne. And the very Barbarous Glose touchinge the same saithe, Christus Moritur, & Patitur, id est, Mors, & Passio Christi Repraesentatur: Christe Dieth, and Suffereth, that is to saie, Christes Death, and Passion is Represented.

So S. Chrysostome saithe, Chrysostom. in Acta, homi. 21. In Mysterijs Mors Christi perficitur: The Deathe of Christe is wrought in the Mysteries. So saithe Beda, Exaltatio Serpentis Aenei Passio Redemptoris nostri est in Cruce: Beda exponens illud, Sicut Moses exaltauit &c. Iohan. 3. The liftinge vp of the Brasen Serpent is the Passion of our Redeemer vpon the Crosse. So saithe S. Hierome, Quotidié nobis Christus Crucifigitur: Vnto vs Christe is daily Crucified.Hieronym. in Psalm. 97. So S. Ambrose, Christus quotidié immolatur: Christe is daily Sacrificed.Ambro. De Virg [...]nib. So S. Augustine, Tunc vnicuique Christus occiditur, cùm credit occisum: Then is Christe slaine to euery man, when he beleeueth, that Christe was slaine. To conclude, so S. Hierome saithe, Semper Christus credentibus immolatur: Vnto the Faitheful Christe is euermore Sacrificed. Thus may the Sacrifice of the Holy Communion be called Christe: to wite, euen so, as the Ministration of the same is called the Passion, or the Deathe of Christe. August. Quaesti. Euangel. li. 2.

And that the weakenes of M. Hardinges gheasses may the better appeare, vnderstande thou,Hieronym. ad Damasum.good Christian Reader, that the Holy Catholique Fathers haue vsed to say, that Christe is Sacrificed, not onely in the Holy Supper, but also in the Sacramente of Baptisme. S. AugustineAugusti. in Expositione inchoata ad Roman.saithe, Holocaustum Dominicae Passionis eo tempore pro se quis (que) offert, quo eiusdem Passionis Fide dedicatur: The Sacrifice of our Lordes Passion euery man then offereth for him selfe, when he is Confirmed in the Faithe of his Passion. And againe, Holocaustum Domini tunc pro vnoquoque offertur quodammodò, In eod. libr [...]. cùm eius nomine Baptizando signatur: Then is the Sacrifice of our Lorde In a Manner offered for eche man, when in Baptisme he is marked with the name of Christe.In eod. libro. And againe, Non relinquitur Sacrificium pro peccatis: id est, non potest denuò Baptizari: There is leafte no Sacrifice for Sinne: that is to say, He can be nomore Baptized. And in this consideration Chrysostome saithe, Chrysostom. in epist. ad Hebrae. homi. 16. Baptisma Christi Sanguis Christi est: Christes Baptisme, is Christes Bloude. And likewise S. Ambrose, In Baptismo Crucifigimus in nobis Filium Dei: In Baptisme wee Crucifie in our selues the Sonne of God.Ambros. De Poeniten. li. 2. ca. 2.

M. Hardinge. The .11. Diuision.

Our aduersaries crake muche of the sealing vp of their newe Doctrine with the Bloud of suche and suche, who be written in the booke of lyes, not in the booke of life, whom they wil needes to be called Martyrs. Verely if those Mounkes, and Friers, Apostates, and renegates, wedded to wiues, or rather (to vse their owne terme) yoked to Sisters, be true Martyrs: then must our N [...]we Gospellers pull these Holy Fathers, and many Thousandes moe out of Heauen. (229)The .229. Vntrueth. For M. Hardinge vvel knovveth, that the vvhole Substance of our doctrine fully agreeth vvith the Fathers. For certainely the Faith, in Defence of whiche either sorte died, is vtterly contrary. The woorst that I wishe to them is, that God geue them eies to see, and eares to heare, and that he shutte not vp their hartes, so as they see not the light here,Matth. 25. vntil they be throwen awaye into the outwarde darkenes, where shalbe weeping and grintinge of teeth.

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The B. of Sarisburie.

This talke was vtterly out of season: sauinge that it liked wel M. Hardinge, to sporte him selfe with the Scriptures of God, and a litle to scoffe at the woordes of S. Paule. Whiche thinge decomminge him so wel, may be the better borne withal,1. Corin. 9. when it shal please him likewise to scoffe at others. S. Paule calleth Wiues,Philippen. 4. sometimes Sisters, sometimes Yoke fellows: and thinketh Matrimonie to be Honorable in al Personnes: Hebrae. 13. and the forebiddinge of the same to be the Doctrine of Diuels. Neither doothe it any way appeare,1. Timoth. 4. that euer honest godly Matrimonie either displeased God, or was thought vncomely for a Martyr, and witnesse of Goddes Trueth.

S. Paule was Married,Ignatius ad Philadelphi. as it appeareth by Ignatius, Clemens, Eusebius: and yet neuerthelesse was a Martyr. S. Peter, the Chiefe of the Apostles had a Wife: and yet neuerthelesse stoode by,Euseb. li. 3. ca. 30. Clemens Stromat. li. 7. and gaue her comforte, and constancie at her Martyrdome. The twelue 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.Euseb li. 3. ca. 30. Ambros in 2. ad Corin ca. 11. 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,Sozomen. lib. 1. ca. 11. Ad res Diuinas nihi lo deterior. 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 Epistl [...] written to his daughter Abra.

And to leaue infinite others,Hieronym. De Ecclesias. Scriptorib. 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. Regino, in Rebus Cermanicis. Vse Marriage with discretion, and thou shalt be the Chiefe in the Kingedome of Heauen. S. Hierome saithe, Hodiè quoque plurimi Sacerdotes habent Matrimonia:Hilari. ad Abram Filiam.Euen nowe a greate number of Priestes liue in Matrimonie. Thus the Apostles of Christe, and many other Learned Fathers,Chrysostom. in Epist. ad Tit. homi. 2. 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 Wi [...]elesse sorte of M. Hardinges side be Yokte,Chrysostom. in Epist ad Hebrae. homi. 7. 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.Hierony. contra Iouinianum. 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, Epiphan. contra Origenian. [...]. 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, Clerici (que): Euen here in this Citie of Rome, harlottes passe through the streetes, or ride vpon their Mules, like honest Gentlewe [...]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,In Concilio Delectorum Cardinalium. 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 [Page] 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 shalbe 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 bea [...]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, yt I haue mooued, you are not hable to allege one sufficient Clause, or Sentēce 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. ChrysostomesChrysost. in Epist. ad Hebr. Homil. 17. woordes be these. Pontifex noster ille est, qui hostiam mundantem nos obtulit: ipsam offerimus & nunc, quae tun [...] oblata quidem cōsumi non potest. Ho [...] autem, quod nos facimus, in commemorationem sit eius, quod factum est. Hoc [...]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 Psal. 38. 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 lesse deserte.

The B. of Sarisburie.

This allegation argueth no greate abundance of s [...]oare. For Chrysostome in [Page] these woordes bothe openeth him selfe, & sheweth, in what sense other Ancient Fathers vsed this woorde, Sacrifice, and also vtterly ouerthroweth M. Hardinges whole purpose touchinge the same. For, as he saithe, Wee offer vp the same Sacrifice, that Christe offered, so in most plaine wise, and by sundrie woordes, he remooueth al doubte, and declareth, in what sorte, and meaninge wee offer it. He saithe not, as M. Hardinge saithe, Wee offer vp the Sonne of God vnto his Father, and that verily, and in deede: Chrysostom. in Epist. ad Hebrae. homi. 17. but contrarywise thus he saithe, Offerimus quidem, sed ad Recordationem facien [...]es Mortis eius. Hoc Sacrificium Exemplar illius est. Hoc, quod nos facimus, in Commemorationem [...]it eius, quod factum est. Idipsum semper offerimus: Magis autem Recordationem Sacrificij operamur: Wee offer in deede: but in Remēbrance of his Death. This Sacrifice is an Example of that Sacrifice. This, that wee doo, is donne in Remembrance of that, that was donne. Wee offer vp the same, that Christe offered: Or, rather wee woorke the Remembrance of that Sacrifice. Thus wee offer vp Christe, That is to say, an Example, a Commemoration, a Remembrance of the Deathe of Christe. This kinde of Sacrifice was neuer denied: but M. Hardinges Real Sacrifice was yet neuer prooued.De Consecr. dist. 2. Cum frangitur. So saithe S. Augustine: Cùm hostia frangitur, & Sanguis in ora Fideliū funditur, quid aliud, quàm Dominici Corporis in Cruce Immolatio Significatur? When the Oblation is broken, and the Bloude (that is to say, The Sacramente of the Bloude) is powred into the mouthes of the Faitheful, what other thinge is there signified, but the Sacrifice of Our Lordes Bodie vpon the Crosse?

Euen so S. Ambrose saithe, Ambrosi. in Psalm. 38. Christe is offered here in the Earthe (not Really, and in déede, as M. Hardinge saithe) but in like sorte, and sense, as S. Iohn saithe, The Lamme was sl [...]ine from the beginninge of the worlde:Apocalyp. 5. that is, not Substantially, or in Real manner, but in Signification, in a Mysterie, and in a Figure. And thus S. Ambrose expoundeth his owne meaninge, euen in the same place, that is here alleged. Ambros. in Psalm. 38. Primùm Vmbra praecessit: Sequuta est Imago: Erit Veritas. Vmbra in Lege: Imago in Euangelio: Veritas in Coelestibus. Ascende homo in Coelum, & vidibis illa, quorum hîc Vmbra erat, vel Imago: Firste the Shadowe wente before: The Image folowed: The Truethe shalbe. The Shadowe in the Lawe: The Image in the Gospel: The trueth in the Heauens. O Man, goe vp into Heauen: and thou shalte see those thinges, whereof here was an Image, and a shadowe. To like purpose S. Ambrose writeth thus: Ambros. in Lucam li. 5. ca. 7. Vidimus eum, & oculis nostris perspeximus, & in vestigia clauorum eius digitos nostros inseruimus. Videmur enim vidisse eum, quem legimus: spectasse pendentem, & vulnera eius Spiritu Ecclesiae scrutante tentasse: Wee haue seene him, and lookte vpon him with our eies: and wee haue thrust our fingers into the dentes of his nayles. The reason hereof is this: For wee seeme to see him, that wee reade of: and to haue beholden him hanginge on the Crosse: and with the feelinge Sprite of the Churche to haue searched his woundes.Hieronym. in Psalm. 86. So S. Hierome saithe, Quòd semel natum est ex Maria, quotidi [...] in nobis nascitur: Christe, that was once borne of Marie, is borne in vs euery daie. Nowe, as S. Ambrose saithe, VVee see Christe euen with our eies hanginge vpon the Crosse: and thruste in our fingers, and searche his woundes: Euen so, doo wee see Christe Comminge vnto vs, and Offeringe him selfe in Sacrifice vnto God. And, as S. Hierome saithe, Christe is Borne euery daie, Euen so, and none otherwise, S. Ambrose saithe, Christe is Sacrificed euery daie. In like manner S. Ambrose writeth vnto certaine Uirgins: Ambros. De Virginib. li. 2. Vestras Mentes confidenter Altaria dixerim, in quibus quotidiè pro Redemptione Corporis Christus offertur: I maie boldely saie, Your hartes be Aultars, vpon whiche Hartes Christe is dayly offered for the Redemption of the Bodie. Hitherto M. Hardinge hath founde no manner token of that, he sought for.

M. Hardinge. The .13. Diuision.

Nowe for proufe of the Sacrifice, and Oblation of Christe by the Doctoures minde vpon the [Page] figure of Melchisedech:Melchisedek. First S. Cyprian saithe thus.Lib. 2. epist. [...]. Qui magis sacerdos Dei summi, quàm Dominus noster Iesus Christus, qui sacrificium Deo patri obtulit, & obtulit hoc idem, quod Melchisedech, id est, Panem & Vinum, suum, scilicet, Corpus, & Sanguinem. VVho is more the Prieste of the highest God, then our Lorde Iesus Christe, who offered a Sacrifice to God the Father, and offered the selfe same, that Melchisedek did, that is, Breade and VVine, that is to saie, his owne Body and Bloude? S. Hierome in an epistle, that he wrote for the vertuouse women Paula, and Eustochium to Marcella, hath these woordes: Recurre ad Genesim, & Melchisedech Regem Salem. Huius principem inuenies ciuitatis, qui iam in typo Christi Panem, & Vinum obtulit, & Mysterium Christianum in Saluatoris sanguine, & corpore dedicauit. Retourne to the Booke of Genesis, and to Melchisedech the Kinge of Salem. And thou shalt finde the Prince of that Citie, who euen at that time in the figure of Christe offered Breade, and VVine, and dedicated the Mysterie of Christians in the Body, and Bloude of our Sauiour. Here this learned Father maketh a plaine distinction betweene the Oblation of the Figure, whiche was Breade and VVine, and the Oblation of the Trueth, whiche is the Mysterie of Christen people, the Bloude and the Body of Christe our Sauiour. Of this S. Augustine speaketh largely in his firste Sermon vpon the 33. Psalme, and in the 17. booke De ciuitate Dei, cap. 20.

The B. of Sarisburie.

Yf M. Hardinge meane plainely, and wil haue S. Cyprians woordes taken, as they lie, without Figure, then muste he saie, That Melchisedek offered vp verily, and Really Christe him selfe. For S. CypriansCyprian. li. 2. Epist. 3. woordes be cleare, Christus obtulit hoc idem, quod Melchisedek obtulerat: Christe offered vp the same thinge, that Melchisedek had offered. Notwithstandinge it is certaine, that the Sacrifice, that Melchisedek made, if it were graunted to be a Sacrifice, yet in plaine, & Common manner of speàche, was not Christe the Sonne of God, but onely material Breade, and Wine, and other like prouision of Uictualles prepared for Abraham, and for his menne. And therefore the Olde learned Fathers saie not, Melchisedek offered the same in Sacrifice vnto God: but, He brought it foorth, as a present, as the manner was, to refreashe them, after the pursuite, and chase of their enimies. And S. Hierome in his Translation turneth it not, Obtulit, He Sacrificed: but, Protulit, He brought it foorthe. Ioseph. Antiquit. li. 1. ca. 11. Iosephus reporteth the mater thus: Melchisedek milites Abrahami hospitaliter habuit, nihil illis ad victum deesse Passus: Simul (que) ipsum adhibuit 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,Chrysost. in Gene. homi. 35. He brought foorthe vnto them Breade, and VVine.

Tertullian saithe, Abrahamo reuerten [...]i de prae [...]io obtulit Panem, & Vinum: Melchisedek offered Breade,Epiphan. Contr [...] Melchise. lib. 2.and VVine (not vnto God, but) vnto Abraham returninge from the fighte. So S. Ambrose, Occurrit Melchisedek, & obtulit Abra [...]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,Tertullian. contra Iudaeos. 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,Ambros. De Sacramen. li. 4. c. 3. Hebrae. 7. 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, yt Christe made vpon ye 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. [Page] So saith S. Augustine, Illis Petra Christus: Vnto them the Rocke was Christe: And yet not Really,August. in Ioan. tractat. 26. 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,Augustin. in quaest. Noui, & Veter. Testamenti. quae. 109. 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,Hierony. ad Marcellam.& 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. HieromeHieronym. aduersus Iouinian. li. 1. saithe, Euangelium Passione, & Sanguine Domini dedicatur: The Gospel is dedicated in the Passion, and Bloude of Christe. S. Augustine saithe,Augustin. in Psalm. 80. 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,Augustinus in Iohan. tracta. 11.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. Psalm. 109. 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 Psal. 95. In omni loco Sacrificium offertur nomini meo, & Sacrificium purum. Vide quàm luculenter, quam (que) dilucidè Mysticam interpretatus est Mensam, quae est Incruenta hostia. In euery place a Sacrifice shalbe offered to my name, and that a pure Sacrifice. See, how plainely, and clearely he interpreted the Mystical Table, whiche is the Vnblouddy Sacrifice.

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The B. of Sarisburie.

Here mighte I iustly take exception againste this Doctour,Sacrificed Dayly. Christe the Priest, and the Oblation. 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, Hieronym. in Psalm. 86. Quod natum est ex Virgine, nobis quotidiè nascitur: Christus nobis quotidiè Crucifigitur: Christe, that was Borne of the Virgine,Hieronym. in Psalm. 97. 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,Augustin. quaestio. Euang. li. 2. when he trusteth wholy in his Deathe, and beleeueth, he was slaine: And, as the same S. Augustine saithe, Tibi Christus quo [...]idiè Resurgit: Christe Riseth againe to thee euery daie:Augustin. De verbis Domini Secun. Luc. Sermone. 38. And, as Chrysostome saithe, In the Holy Mysteries is wrought, and perfited the Deathe of Christe: Briefely, as Gregorie saithe, Christus iterum in hoc Mysterio Moritur: Christe is slaine in this Mysterie, and dieth againe: Euen so, and in the same sense, and meaninge, and none otherwise, Oecumenius saithe, Chrysost. in Acta homi. 21. Christe is offered in the Holy Supper.

But, as Christe neither is daily Borne of the Uirgin, nor dayly Crucified, nor dayly Slaine,De Con. dist. 2. Quid sit. nor dayly Riseth from the dèade, nor dayly Suffereth, nor dayly Dieth, but onely in a certaine manner of Speache, not verily, and in deede: Euen so Christe is dayly Sacrificed, onely in a certaine manner of speache, and in a Mysterie: but Really, verily, and in déede he is not Sacrificed.

The reste, that foloweth in Oecumenius, onely expresseth the twoo seueral Natures in Christe, the Godheade, and the Manheade: That, touchinge his Manheade, he was Sacrificed: touchinge his Godheade, he was the Prieste, and made the Sacrifice: And further to M. Hardinges purpose it maketh nothinge. So Beda saithe, although somewhat otherwise: Beda in Epist. ad Ephes. ca. 2. Filius Dei, & Orat pro nobis: & Orat in nobis: & Oratur à nobis. Orat pro nobis, vt Sacerdos: Orat in nobis, vt Caput: Oratur à nobis, vt Deus: The Sonne of God bothe Praieth for vs: and Praieth in vs: and is Praied of vs. He Praieth for vs, as our Prieste: He Praieth in vs, as our Heade: He is praied of vs, as our God. Epiphanius saithe, Epiphan. De Melchisedechian. li. 2. Christus est Victima, Sacerdos, Altare, Deus, Homo, Rex, Pontifex, Ouis, Agnus, omnia in omnibus pro nobis factus: Christe is our Sacrifice, our Prieste, our Aultar, God, Man, Kinge, Bishop, Sheepe, Lamme, made for our sakes al in al. Thus is Christe our Sacrifice: thus is Christe our Sacrificer, not to be offered by the Priest, as M. Hardinge imagineth: but, as the Olde Maisters, and Fathers of the Churche haue taught vs, offered by him selfe vpon the Crosse. S. Augustine saithe, Augustin. De Tempore Sermo. 130. Ecce istic oblatus est: Ibi seipsum obtulit: Simul & Hostia, & Sacerdos. Et Altare erat Crux: Beholde there was he offered: There he offered him selfe: He was bothe the Prieste, and the Sacrifice: And his Crosse was the Aultare.

This woorde, Incruentum, that M. Hardinge hath here alleged out of Chrysostome, is thought to beare greate weight: but beinge wel considered, of that side, it is alleged for, as it shal appeare, it weigheth nothinge. The Holy learned Fathers applie that woorde, sometime to Praier, and other deuotion of the minde: and sometimes to the Ministration of the Holy Communion.

For the better opening hereof, it may please thée, good Christian Reader, to vnderstande, that in the time of Moses Lawe, the Priestes, & Leuites offered vp vnto [Page] God Oxen,Vnblouddy▪ Sacrifice. Calues, Rammes, and Goates: and with the Bloude thereof sprinkled the Booke, the instrumentes of the Ministerie, the whole Taberna [...]le, and al the People: and as S. Paule saithe,Hebrae. 9. In the Ceremonies of that Lawe without Bloudsheaddinge there was no remission of Sinne. Likewise the Heathens killed, & offered vp their cattaile vnto their Idolles, sometimes an hundred fat Oxen in one daie. Sometime they proceded further, & made their Sacrifices of Mannes bloude. Erichtheus of Athens,Clemens in Oratio. contra Gentes. and Marius of Rome killed, and offered vp their owne Daughters in the honour of Pallas. The Nobles of Carthage in the honour of their Idole Saturnus killed, and offered vp .lxx. of their owne male Children in one Sacrifice.

In respecte of these grosse, and Fleathely, and Blouddy Sacrifices, our Christian Sacrifices in the Gospel, bicause they are mere Spiritual, and proceede wholy from the harte,Eusebi. De Demonstra. li. 1. [...]. 6. [...]. are called Unblouddy. Eusebius saithe, Incendimus Orationis suffitum: & Sacrificium, quod appellatur Purum, non per Cruores facimus, sed per puras actiones: Wee burne the Incense of Praier: and wee offer vp the Sacrifice, that is called Pure, not by sheaddinge of Bloude, but by Pure, and godly dooinges.

So Chrosostome, Chrysost. contra Iudaeos Orat. 3. Offerimus, non per Fumum, Nidorem, aut Sanguinem, sed per Spiritus Gratiam: Wee make our Sacrifices, not by Smoke, Smel, and Bloude, but by the Grace of the Holy Sprite. He addeth further, For God is Sprite, and he that adoureth him, must adoure in Sprite, and Trueth.

And this is the Unblouddy Sacrifice. So saithe Eusebius, Euseb. De Demon. li. 2. [...]. Offerentilli Rationabiles, & Incruentas Hostias: They shal offer vnto him Reasonable (or Spiritual) and Vnblouddy Oblations. And the same he expoundeth, The Sacrifice of Praise.

In like sorte S. HieromeHierony. in Epistol. ad Gala. c. 4. seemeth to saie, In sinceritate azyma epulamur: Wee feaste in Purenes without leauen. In like consideration the Sacrifices, that in olde times were made vnto Fides, and Terminus, were called [...], Vnblouddy, bicause they consisted onely in Suffumigations, and Odours, and were not imbrued with any Bloude. And for the like cause Thucydides calleth certaine of the Heathen oblations [...], Pure Sacrifices. Likewise CyrillusCyrillus ad Reginas. calleth the Praiers, and Melodie of the Angels, and blissed Sprites in Heauen continually praisinge, and glorifieinge the name of God, Incruenta Sacrificia: Vnblouddy Sacrifices. Againe he saithe,Cyrillus contra Iulian. lib. 10. Nos, relicto crasso ministerio Iudaeorum, praeceptum habemus, vt tenue, & Spirituale, & Subtile Sacrificium faciamus. Itaque offerimus Deo in odorem suauitatis virtutes omne genus, Fidem, Spem, Charita [...]em: Wee, hauinge leafte the grosse Ministerie of the Iewes, haue a Commaundemente, to make a Fine, Thinne, and Spiritual Sacrifice. And therefore wee offer vnto God al manner Vertues, Faith, Hope, Charitie, as most sweete sauours.

For this cause the Sacrifices of our Praiers, and other like deuotions, are called Unblouddy, for that they require no Fleashely Seruice, or Sheaddinge of Bloude, as did the Sacrifices of the Iewes, and Heathens, but are mere Ghostly, and Spiritual, and stande wholy in the lyftinge vp, and eleuation of the minde.

In like manner the Ministration of the Holy Communion is sometimes of the Ancient Fathers called an Vnblouddy Sacrifice: Eusebi. De Demon lib. 1. [...]. not in respecte of any Corporal, or Fleashely presence, that is imagined to be there without Bloudsheaddinge, but for that it representeth, and reporteth vnto our mindes that One, and Euerlastinge Sacrifice, that Christe made in his Bodie vpon the Crosse. Therefore Eusebius saithe, Excitamus illi Altare Incruentorum, & Rationabilium Sacrificiorum, secundum Noua Mysteria: Wee erecte vnto God an Aultar of Vnblouddy, and Reasonable, or Spiritual Sacrifices, accordinge to the Newe Mysteries. Againe, Sacrificium incendimus illi, Memoriam magni illius Sacrificij: In eodem libro. In eodē: [...]. Wee burne a Sacrifice vnto God, that is, the Remembrance of that greate Sacrifice. Likewise againe: Christus obtulit Mirabile Sacrificium [Page]pro salute omnium nostrum iubens nos offerre Memoriam pro Sacrificio: Christe offered vp that Marueilous Sacrifice for our Saluation, commaundinge vs to offer a Remembrance thereof, insteede of a Sacrifice. So likewise saithe S. Hierome,Hieronym ad Euagrium. although not altogeather in like respecte, Pane, & Vino, Puro, & Simplici Sacrificio Christi dedicaui [...] Sacramentum: He dedicated the Sacramente of Christe in Breade, and Wine, whiche is (not a Blouddy, or loathsome, but) a Pure, and a Simple Sacrifice.

This Remembrance, and Oblation of praises, and Rendringe of thankes vnto God for our Redemption in the Bloude of Christe, is called of ye Olde Fathers, An Vnblouddy Sacrifice, and of S. Augustine, The Sacrifice of the New Testament.

Iustinus Martyr saithe, August. de Graetia Noui Test [...]. ad Honoratum. Iustin. Martyr in Dialogis cum Tryphone. Esaias non pollicetur Cruentarum Victimarum instaurationem: sed veras, & Spirituales Oblationes Laudis, & Gratiarum actionis: Esaias promiseth not the restoaringe of Blouddy Sacrifices: but the True, and Spiritual Oblations of Praises, and Thankesgeuinge.

S. Chrysostome saithe, Chrysostom. in Episto. ad Hebr. hom. 11. Non iam Sanguinem, aut adipem offerimus &c. VVee offer not now the fatte, or Bloude of Beastes. Al these thinges are abolished. And in steede thereof there is brought in a Reasonable, or Spiritual dewtie. But, what is this dewtie that wee cal Reasonable, or Spiritual? That it is, that is offered by the Soule, and Sprite.

This Kinde of Sacrifice, bicause it is mere Spiritual, and groweth onely from the Minde, therefore it needeth not any material Aultar of Stoane, or Timber to be made vpon, as dooth that Sacrifice, that M. Hardinge imagineth in his Masse.

Chrysostome saithe, Munus Euangelij sine Sanguine, sine Fumo, sine Altari, coeteris (que) sursum ascendit: Chrysostom in Psalm. 95. The Sacrifice of the Gospel ascendeth vp without Bloude, without Smoke, without Aultare, and other the like. In the Seconde Councel of Nice it is written thus: Nos Christiani propemodum quid sit Ara, & quid sit Victima, nescimus: VVhat Sacrifice, or Aultar meaneth, wee beinge Christian people, in a manner cannot telle.

S. Hierome saithe, Vnusquis (que) Sanctus Altare Domini in se habet, quod est Fides: Euery Holy man hath in him selfe the Aultar of God,Hieronym. in Psalm. 26. whiche is Faithe. To be shorte, S. Augustine saithe, Sacrificium Noui Testamenti est, quando Altaria Cordis nostri munda, & pura in conspectu Diuinae Maiestatis offerimus: The Sacrifice of the Newe Testamente is, when wee offer vp the Aultars of our hartes pure,August de Tempore Sermo. 125. and cleane in the [...]ight of the Diuine Maiestie. In these respectes our Praiers, our Praises, our Thankesgeuinge vnto God for our Saluation in the Death of Christe, is called an Unblouddy Sacrifice. Hereof the sclendernesse of M. Hardinges gheasses may soone appeare. For thus he woulde séeme to reason: The Ministration of the Holy Communion, and our humble Remembrance of the Death of Christe, is called an Vnblouddy Sacrifice: Ergo, The Priest hath power to offer vp the Sonne of God in Sacrifice vnto his Father.

M. Hardinge. The .15. Diuision.

S. Augustine hath many euident saieinges touchinge this matter in his workes. One shal suffice for al,Cap. 9. whiche is in a litle treatise, he made contra Iudaeos, vttered in these woordes. Aperite oculos tandem aliquando, & videte ab Oriente sole vsque ad Occidentem, non in vno loco, vt vobis fuit constitutum, sed in omni loco offerri Sacrificium Christianorum, non cuilibet Deo, sed ei, qui ista praedixit. Deo Israel. Open your eies at laste you Iewes, and see, that from the risinge of the Sunne to the settinge, not in one place, as it was appoincted to you, but in euery place the Sacrifice of the Christen people is offered, not to euery God, but to him, that prophecied of these thinges before, the God of Israel. And euen so with that protestation, whiche S. Augustine made to the Iewes. I ende this tedious mater consistinge in manner altogeather in allegations, to M. Iuel. Open you your eies at laste M. Iuel, and see how (230)The .230. V [...] truth. For not one of al th [...]se Fathers here alleged, euer saide that the Priest hath either povver▪ or commeundemente, to off [...]r vp the Sonne of God vnto his Father. al the holy, and learned Fathers, that haue preached the Faithe of Christe from the rysinge of the Sunne to the settinge, haue taught this Doctrine, by woorde, and writinge lefte to the posteritie, that they whiche vnder Christe [Page] doo vse the office of a Priest after the Order of Melchisedek,Melchisedek. haue not onely Authoritie, but also expresse commaundement, to offer vp Christe vnto his Father.

The proufe of whiche Doctrine, although it depend of the weight of one place, yet I haue thought good to fortifie it with some number, that it may the better appeare to be a most vndoubted truthe, not moued greatly with the blame of tediousnes, where no thankes are sought, but onely defence of the Catholike Religion is intended.

The B. of Sarisburie.

S. Augustine, as in these woordes he neither toucheth, nor signifieth this new manner of Offeringe vp Christe vnto his Father, so in sundrie other places he openeth his owne meaninge plainely, and fully, touchinge the same. In his Treatie against the Iewes he writeth thus: Augustin. Aduersus Iudaeos. ca. 1. Sacerdotium Aaron iam nullum est in aliquo templo. At Christi Sacerdotium aeternum perseuerat in Coelo: The (Blouddy) Priesthoode of Aaron is nowe in no Tem [...]l [...] to be founde: But the pristhoode of Christe continueth stil (not vpon any Earthely Aultar, but) in Heauen.Contra Aduersar. Legis, & Prophetar. lib. 1. ca. 1. Againe: The Priest offereth vp the Sacrifice of Praise, not after the Order of Aaron, but after the Order of Melchisedek. Eius Sacrificij similitudinem celebrandam in suae Passionis Memoriam commendauit: & illud, quod Melchisedek obtulit Deo, iam per totum Orbem terrarum videmus offerri.

Christe hath leaste vnto vs a likenes,Augustin. in lib. 80. quae. qu. 61. In eadem quaestione. or Token of that Sacrifice in Remembrance of his Passion: And the same, that Melchisedek offered vnto God, wee see is nowe offered throughout the whole Worlde. Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit: Christe hath geuen vs, to celebrate in his Churche, an Image, or Token of that Sacrifice,August. contra Faust. li. 20. ca. 21. for the Remembrance of his Passion. Huius Sacrificij Caro, & Sanguis antè Aduentum Christi per victimas similitudinum promittebatur: In Passione Christi per ipsam Veritatem reddebatur: Post Ascensionem Christi per Sacramentum Memoriae celebratur. The [...]leashe, and Bloude of this Sacrifice before the Comminge of Christe was promised by Sacrifices of Resemblance: The same was perfourmed in deede in the time of Christes Passiō: But after Christes Ascension, it is frequēted by a Sacramente of Remēbrance. Sacrificium hoc Visibile, Inuisibilis Sacrificij Sacramentum, id est, Sacrum Signum est. This Visible Sacrifice,De Conse. Dis. 2. Sacrificium. Augusti. De Ciuit. Dei. l. 10. c. 5. is a Sacramente, that is to saie, a Token, or Signe of the Sacrifice Inuisible. Quod Appellamus Sacrificium, Signum est, & Repraesentatio Sacrificij: The thinge, that wee calle a Sacrifice, is a Signe, and Representation of a Sacrifice.

Thus many waies S. Augustine him selfe teacheth vs, what he meante by this woorde Sacrifice: An Oblation of Praise: A Similitude: a Resemblance: a Likenes: an Image: a Remembrance: a Token: a Signe: a Representation of a Sacrifice.

So Nazianzene calleth it,Nazianzen. in Apologetico. Hieronym. in Psalm. 51. [...]: The Figure, or Token of the Greate Mysteries. To conclude, S. Hierome saithe thus, Tunc acceptabis Sacrificium, vel cùm te pro nobis offers Patri: vel cùm a nobis Laudes, & Gratiarum actiones accipis: Then shalt thou receiue Sacrifice, either when thou offerest thee selfe (vpon thy Crosse) for vs vnto thy Father: or when thou receiuest of vs Praises, and Thankesgeuinge.

Neither hath God appointed any certaine order of owtwarde priesthoode to make this Sacrifice. Euery Faitheful Christian man hath Authoritie, to offer vp, and to make the same. Howe be it, this I meane, not of the Ministration of the holy Sacraments, whiche onely perteineth vnto the Minister, but onely of the Oblation, and makinge of this Spiritual Sacrifice. Thus muche I saie, least any man, either of malice take occasion, Cyprian. De vnctione Chrisma. or of ignorance be deceiued. S. Cyprian saithe, Omnes, qui à Christi nomine dicūtur Christiani, offerūt Deo Quotidianum Sacrificium, ordinari à Deo Sanctimoniae Sacerdotes: Al, that of Christe be called Christians, offer vp vnto God the da [...]y Sacrifice, beinge ordeined of God priestes of holines. Origen saithe, Omnes, Origen. in Leuiti. homi. 9. 1. Petri. 2. quicunque, &c. Al, that are bathed with the holy ointemente, are made Priestes, euen as Peter saithe vnto the whole Churche, Yowe are the Chosen Stocke, and the Kingely [Page] Priesthoode. S. Augustine saithe, Augustin. in Exposi. inchoata ad Roman. Holocaustum Dominicae Passionis offer [...] quisque pro peccatis suis: Ambros. in. 1. Euery man offereth vp the Sacrifice of our Lordes Passiō for his owne sinnes.

S. Ambrose saithe, Inuicem expectate, vt multorum Oblatio simul celebretur: Waite ye one for an other,Corin. cap. 11. that the Sacrifice of many maie be offered togeather. S. Chrysostome saithe, In Mysterijs nihil differt Sacerdos à Subdito: In the holy Mysteries (the Ministration onely excepted) the Priest differeth nothinge from the People.Chrysostom. in. 2. Corin. homi. 18.

It appeareth by these Ancient learned Fathers, that euery Christian man is bounde, to offer vp the Unblouddy, and Daily Sacrifice of the Newe Testamente, and that in as ful, and ample sorte, as is the Priest. And therefore M. Hardinge him selfe saithe euen in the very Canon of his Masse, Memento Domine famulorum, famularum (que) tuarum, & omnium Circunstantium, pro quibus tibi offerimus, vel qui tibi offerunt hoc Sacrificium Laudis: Remember, o Lorde, thy Seruantes, and al them, that stande aboute, for whom wee offer vnto thee, or els, whiche doo offer vnto thee, this Sacrifice of praises.

Out of S. Augustines woordes M. Hardinge in the ende concludeth thus: Christe is a Prieste after the order of Melchisedek:

Ergo, The Priest hath Authoritie, to offer vp the Sonne of God in Sacrifice vnto his Father. It were harde to tel vs, howe this Antecedente, and this Consequente came togeather. Noman hath Authoritie thus to mince his Logique, but M. Hardinge.

Christe onely is that Priest for euer, accordinge to the order of Melchisedek: He hath made an endles Sacrifice: He him selfe hath offered vp him selfe vnto God his Father vpon the Crosse.Hebrae. 7. & 9. Psalm. 110. Hebrae. 9. Therefore God the Father saithe vnto him: Thowe art that Priest for euer: not any mortal Creature, or worldly wight, but thou (onely) beinge bothe God, and Man, art that Priest for euer. S. Paule saithe, Wee are made perfite, and Sanctified by that one Sacrifice once made vpon the Crosse.

S. Iohn the Euangelist saithe: He is the propitiation, and Sacrifice for our sinnes. S. Peter saithe,1. Iohan. 2. He carried our sinnes in his Bodie vpon the Tree. S. Paul saithe,1. Petr. 2. God was in Christe reconcilinge the worlde vnto him selfe. Therefore S. Iohn the Baptiste saithe,2. Corin. 5. Beholde that Lambe of God, that taketh awaie the sinnes of the worlde.

Yf M. Hardinge,Iohan. 1. and his felowes doubte hereof, as they seeme to doo, let Christ him selfe beare witnesse to the price of his owne Bloude. Hanginge vpon the Crosse, and yeldinge vp the Sprite, he sealed vp al with these woordes, Consummatum est: That is to saie, This is the Sacrifice for sinne: Hereby my Fathers wrathe is pacified: hereby al thinges are made perfite.

This Sacrifice is but one: wée maie looke for none other. It is ful, and perfite, wée maie looke for no better.

S. Peter saithe,1. Petr. 3. Christe offereth vp vs vnto God his Father. S. Paule saithe, Through Christe wee haue accesse to the Throne of Glorie. Hebrae. 4. What then meaneth M. Hardinge, thus to tel vs, and to beare the worlde in hande, that contrary wise, he hath Authoritie, to offer vp Christe, and to presente him before the Throne of Glorie? Or howe dareth he, to desire God, to receiue his onely begotten Sonne into fauoure, and fauourably and fatherly to looke vpon him at his request? For thus he biddeth his praier euen in his Canon, euen in the secreteste, and deuouteste parte of his Masse. Super quae propitio, ac sereno vultu, &c. Vpon these thinges (that is to saie, saithe Gabriel Biel, vpon the Bodie, and Bloude of Christe thy Sonne) O Lorde looke downe with a Merciful, and a cheereful countenance: and receiue the same (the Bodie, and Bloude of thy Sonne) as thowe diddest in olde times receiue the Sacrifice of Abel, and of Abraham (whiche was a weather, or a calfe, or some other like thinge). Thus he, not onely taketh vpon him, to praie for Christe, but also compareth the Sacrifice of the Sonne of God, with the Sacrifice of brute Cattaile. Yf he denie any parte hereof, his owne Canon, his owne Massebooke wil reprooue him. Yf this [Page] be not Blasphemie, what thinge can be called Blasphemie?

But God wil answeare suche a Blasphemous, & rashe Sacrificer: I knovv my Sonne: In him my harte is pleased. But vvhat arte thou? VVho bade thee thus to praie? VVho required sutche Sacrifice at thy hande?

O M. Hardinge, God open the eies of your harte, that yowe maie sée the miserable nakednes of your side. Deceiue not your selfe. Mocke not the World. Consider better of your Authorities. Of al the holy learned Fathers, of whom, ye tel vs, ye haue suche stoare, ye are not yet hable to shew vs one, either Greeke, or Latine: or Heretique, or Catholique: from the risinge of the Sonne, to the Sonne goeinge downe, that euer saide, as yowe sai [...], A mortal man hath Authoritie, and power, to offer vp in Sacrifice the Sonne of God.

Talke of your stoare, when ye haue tried it better. Thraso wil talke of that, he hath not. And somewhat it maie serue, to fraie the simple. But the wise wil thinke it folie.

FINIS.

THE XVIII. ARTICLE, OF RECEIVINGE FOR OTHERS.

[Page]

The B. of Sarisburie.

Or that the Priest had then authoritie to Communicate, and to receiue the Sacramente for others, as they doo.

M. Hardinge. The .1. Diuision.

VVhat you woulde say M. Iuel,The Priest receiueth [...]ot the Sacrament for an other. I wote not: what you say, wel I wote. Verily wee doo not communicate, ne receiue the Sacrament for an other. Neither hath it euer beene taught in the Catholike Churche, that the Priest receiue the Sacrament for an other. (231)The .231. Vntruth. For in the Churche of Rome, the priest receiueth for others, as [...]shal appear [...]. VVee receiue not the Sacrament for an other, no more then wee receiue the Sacrament of Baptisme, or the Sacrament of Penance, or the Sacrament of Matrimonie, one for an other. In deede the Priest saith Masse for others, where he receiueth that he hath offered, and that is it you meane I gesse: In whiche Masse beinge the external Sacrifice of the New Testament, accordinge vnto Christes Institution, the thinge that is offered, is suche, as maketh our petitions, and requestes acceptable to God, as S. Cyprian saithe, In huius (corporis) praesentia non supervacuè mendicant lachrymae veniam. In sermone de coena Domini. In the presence of this bodie teares craue not forgeuenesse in vaine.

That the Oblation of the Masse is doone for others, then for the Priest alone, whiche celebrateth, it may sufficiently be prooued by an hundred places of the Fathers: The maters being vndoubted, tw [...] or three may suffice.In Acta. hom. 21. First Chrysostome writeth thus in an Homilie vpon the Actes: Quid dicis? in manibus est hostia, & omnia proposita sunt bene ordinata: adsunt angeli, adsunt archā geli, adest filius Dei, cum tanto horrore adstant omnes, adstant illi clamantes, omnibus silentibus, & putas simpliciter haec fieri? Igitur & alia simpliciter, & quae pro Ecclesia, & quae pro Sacerdotibus offeruntur, & quae pro plenitudine, ac vbe [...]ate? absit. Sed omnia cum fide fiunt. VVhat saiest thou hereto? The hoste is in the Priestes handes, and al thinges set foorthe are in due order. The Angels be present, the Archangels be present, the Sonne of God is present. VVhereas al stande there with so greate feare, whereas al they stande there crieinge out to God, and al other holde their peace, thinkest thou that these thinges be doone simplie, and without great cause? VVhy then be those other thinges doone also simply, bothe the thinges whiche are offered for the Churche, for the priestes, for plentie, and abundance? God forbydde: but al thinges are doone with Faithe.

The B. of Sarisburie.

Here M. Hardinge of the Printers negligence, hath taken good occasion, to refreashe him selfe out of season, and to play merily with these twoo woordes, For an other. Whiche thinge woulde rather become some other man, then a Doctour professinge suche a countenance of grauitie, as doo fewe others. It mought haue pleased him, without any greate preiudice, or hinderance of his cause, to allowe vs some simple habilitie of speakinge Englishe.

But Gods Iudgementes be iust. He that wil scorne, shalbe scorned, M. Hardinge, that is so learned, so circumspecte, so curious, & maketh him selfe so mery with the errour of one poore Syllable cōmitted onely by the Printer in my booke, in the selfe same place, and in the nexte side folowinge hath erred fiue Syllables togeather in his owne Booke: as it may easily appeare by that, his frende, for shame,Fo. 172. b. [...]. 1 [...]. hath restoared, and amended the same with his penne.

How be it, as he so fauourably bearinge his owne errours, is so witty, to plaie with syllables, and so sharpe, and ready to carpe others, so in this whole Article, [Page] as poore Apothecaries for wante commonly vse to doo,Presence. he serueth out quid pro quo, and in steede of Receiuinge the Communion, or Sacrament for others, he sheweth vs Praiers, and Sacrifices, and I knowe not what, and so allegeth one thinge for an other.

Whether the Priest in the Churche of Rome, haue vsed to receiue the Sacramente for others, or no, whiche thinge M. Hardinge nowe vtterly deniethe, and saithe it was neuer vsed, nor neuer meante, in the ende hereof, God willinge, it shal appeare.

The thinge that is offered, saithe M. Hardinge, maketh our Praiers acceptable vnto God. True it is, God accepteth, and mercifully beholdeth bothe vs, & also al our Praiers, and our whole obedience in Iesus Christe his Sonne, and for his onely sake: not for that he is nowe, or can be offered Uerily, and Really by the Prieste, but onely for that he was once offered for al vpon the Crosse.Hebrae. 4. S. Paule saithe, By Christe wee haue accesse to the Throne of Grace. Iohan. 14. Christe him selfe saithe, Noman commeth to my Father, but by me. Irenae. lib. 4. cap. 34. Ireneus saithe, Christe (beinge in Heauen) is our Aultar, and vpon him wee must offer vp, and laie our Praiers, And therefore in the time of the holy Mysteries the Deacon saith thus vnto the People, Lifte vp your hartes.

But S. Cyprian saithe, Cyprian. De Coenà Domini. In huius Corporis praesentia: In the Presence of this Bodie. How be it, S. Cyprian saithe not, In the Local Presence of this Bodie. For sutche Presence M. Hardinge him selfe hath already refused. He meaneth onely the Presence of Faithe, and the Uertue, and power of Christes Bodie. And in this sense S. Augustine saithe, Augustin. De Trinitate. lib. 3. Rerum Absentium Praesens est Fides: & rerum, quae foris sunt, intus est Fides: Of thinges, that be Absent, Faithe is Presente: Of thinges, that be without, Faithe is within.Augusti. aduer. Iudaeos ca. 1. Againe he saithe, Accedamus ad lesum, non Carne, sed Corde: nō Corporis Praesentia, sed Fidei Potentia: Let vs approche vnto Iesus, not with our Fleashe, but with our harte: not with Presence of Bodie, but with power of Faithe.

Likewise againe, Augustin. in Iohan. Tracta. 51. Habes Christum in Praesenti, & in Futuro. In Praesenti per Fidem: in Praesenti per Signum: in Praesenti per Baptismatis Sacramentum: in Praesenti per Altaris Cibum, & Po [...]um: Thou hast Christe bothe in the time Presente, and also in the time to comme. In the time Presente, by [...]aith: in the time Presente, by the Signe (of the Crosse in thy forehead): in the time Presente, by the Sacrament of Baptisme: in the time Presente, by the Meate, and Drincke of the Aultar, (or Communion Table). S. Hierome writinge the Epitaphe of Paula vnto Eustochium, saith thus: Hieronym. ad Eusiochium, de Epitaphio Paulae. Paula ingressa in stabulum, me audiente, iurabat, cernere se oculis Fidei Infantem pannis inuolu [...]um, & vagientem in Praesepi Dominum: Paula entringe into the stable (at Bethlehem) affirmed with an othe, in my hearinge, that with the eies of her Faith shee sawe (Christe, as) an Infante in his swathing cloutes, and the Lorde crieinge in the Manger like a childe. So mighty is the power of Faithe. That Uerteous Lady Paula sawe by Faithe, that in deede she sawe not. She sawe Christe, as an Infante in his Swathinge Cloutes: and yet then Christe was neither Infante, nor Swathed in Cloutes, nor in Corporal Presence, in deede, and verily Presente there. Therefore S. Augustine saithe, Absentia Domini non est absens. Habe Fidem: & recum est, quem non vides: The Absence of our Lorde is not Absent. Haue Faith, and he, whom thou seest not, is Present with thee. Likewise S. Ambrose saithe, Ambros. Sermo. 58. De Magdalena. S. Steuin standinge in the Earthe, toucheth the Lorde beinge in Heauen.

Thus, saithe S. Cyprian, Christes Bodie is presente at the holy Communion, not by any Corporal, or Real Presence, but by the effectual woorkinge, and force of Faithe.De Con. Dis. 2. Quia Corpus. In like sorte Eusebius Emissenus saithe, Vt perennis illa Victima viueret in Memoria, & semper Praesens esse [...] in Gratia: That, that Euerlastinge Sacrifice might liue in our Remembrance, and euermore be Presente in Grace. He saithe not, that the Sacrifice of Christes Bodie shoulde be Presente Locally, Really, Uerily, or in deede, [Page] but in Remembrance,German. in Rer. Ecclesi. Theoria. and in Grace. Germanus hereof writeth thus, Non amplius super terram sumus: Sed in Throno Dei, Regi assistimus in Coelis, vbi Christus est: Wee are no lenger vpon the Earthe: but wee are assistante vnto the Kinge in the Throne of God in Heauen, where Christe is. For that Lambes sake, whom wee thus sée, and thus haue Presente, what so euer wée praie, our teares begge not in vaine. For he is our Aduocate,1. Iohan. 2. and Mediatour, and euermore maketh intercession for vs. What so euer wée desire the Father in his name,Roman. 8. shalbe donne vnto vs.

Thus the Angels,Hebrae. 7. and Archangels, as Chrysostome by waie of amplification saithe,Iohan. 16. liftinge vp, and shewinge foorth, and presentinge vnto God in Heauen that Bodie of Christe,Chrysostom. De Incomprehen. make their Praiers for Mankinde, and thus they saie: For them wee Praie, Dei Natura. homi. 3. o Lorde, whom thou louedste so tenderly, that for their Saluation it pleased thee to suffer Death, and to yelde thy Soule vpon the Crosse: For them wee praie, for whom thou hast geuen thy Bloude, and offered vp this Bodie.

This certainely is the meaninge of Chrysostomes woordes. And therefore he saithe againe, Whether wee Praie for the Churche, or for the Ministers, or for the increase of the Earthe, our Praiers are acceptable vnto God onely in Christe, and for his sake.

Touchinge that he writeth further of the Presence, and Assistance of Angels, and Heauenly Powers, it is the ordinarie manner, and course of Chrysostomes eloquence, and serueth him bothe to bewtifie the mater, and also to sturre vp, and inflame the hearers mindes: and that not onely in the time of the holy Mysteries, but also at al other holy assemblies, and Publique praiers. For thus he saith vnto the people:Chrysosto. homi. 15. ad Hebrae. Angeli sunt vbique, & maximè in domo Dei. Adsunt Regi, & omnia plena sunt Incorporeis illis Virtutibus: The Angels of God are euerywhere: but Specially in the House of God. They are assistan [...]e vnto the Kinge: and al places are ful of Spiritual Powers. In like manner of amplification he saithe:Chrysostom. in homi. De Ascensione. The Martyrs are here Presente in the Churche. Yf thou wilt see them, open the eies of thy Faithe, and thou shalt see a greate companie.

So saith S. Basile, The Angels of God are presente emongst vs, and marke, and register them,Basili. De Ieiunio, hom. 2. that keepe their fast. So saithe Tertullian, Let noman be harde to beleeue, that the holy Angel of God is Presente, and tempereth the Water, to the Saluation of man.

This is it,Tertull. De Baptismo. that Chrysostome meaneth, by his vehemente Exornation of the Presence of Angels.

And where as M. Hardinge saithe, he hath passed ouer a Hundred Authorities, and moe, yt might be alleged to like purpose, this is one of his accustomed colours, and an artificial shifte of his Rhetorique. Uerily hitherto he hath not founde one Authoritie, to prooue that thinge, that is in question.

M. Hardinge. The .2. Diuision.

S. Ambrose in his funeral Oration of the Death of Valentinian the Emperour, calling the Sacrament of the Aultar the holy, and heauenly Mysteries, and the Oblation of our Mother (by whiche terme he vnderstandeth the Churche) saithe, that he wil prosecute the holy Soule of that Emperour with the same. This Father writinge vpon the .38. Psalme, exhorteth priestes to folowe Christe, that as he offered for vs his Bloude, so Priestes offer Sacrifice for the People. His woordes be these, Vidimus Principem Sacerdotum, &c. VVe haue seene the Prince of priestes comminge vnto vs, wee haue seene, and heard him offeringe for vs his Bloude. Let vs, that be priestes folowe as we can, so as wee offer Sacrifice for the People, though weake in merite, yet honorable for the Sacrifice, &c.

The B. of Sarisburie.

This obiection is easily answeared. S. Ambrose saithe, that in ye Congregation, and in the time of the holy Mysteries, he woulde offer vp vnto God praises, and [Page] Thankesgeuinge for that Godly Emperour Ualentinian. But he saithe not, That he woulde offer Christe the Sonne of God vnto God his Father, or receiue the Sacramente for the Emperour. Therefore M. Hardinge might wel haue past this Authoritie ouer emonge the reste.

Neither did S. Ambrose thinke, that the Emperour Ualentinian was in Purgatorie, whereas, M. Hardinge imagineth, he might be relieued: but contrarywise he presumeth, him vndoubtedly to be in Heauen. For thus he writeth of him: Quae nam est haec anima, &c. What is this Soule,Ambros. De Obitu Valentiniani Imperat.that looketh foorth as the Daie Starre, bewtiful as the Moone, Chosen as the Sunne? O blissed Soule, thou lookest downe from abooue vpon vs, being here beneath: Thou hast escaped the darknes of this World: Thou art bright as the Moone: Thou shineste as the Sunne. Further he saithe, Cū fratre Coniunctus Aeternae Vitae fruitur Voluptate. Beati ambo. Beinge now with his Brother, he enioieth the pleasure of euerlastinge life. Blissed are they bothe. Therefore the Sacrifice, that S. Ambrose made, was not a Propitiatorie, or Satisfactorie, or other like Masse, whereby M. Hardinge thinketh him selfe hable, to baile soules out of Purgatorie, but onely a Sacrifice of Thankesgeuinge for that Godly Emperoure, beinge nowe in Heauen.

The other place of S. Ambrose, as it nothinge toucheth this question, so it is already answeared fully, and at large, Artic. 6. Diui. 7. And, Artic. 17. Diui: 12.

M. Hardinge. The .3. Diuision.

That the oblation of the Masse is profitably made for others, S. Gregorie witnesseth very plainely, Homilia. 37. expounding the place of S. Luke, cap. 14. Alioqui legationem mittens, ea quae pacis sunt postulat. Elles he sendeth foorth an Ambassade, and sueth for peace. Hereupon he saithe thus: Mittamus ad Dominum legationem nostram, flendo, Sacras Hostias offerendo. Singulariter namque ad absolutionem nostram, obla [...]a cum lachrimis, & benignitate mentis, Sacri Altaris Hostia suffragatur: Let vs sende to our Lorde our Ambassade, with weeping, geuing Almose, and offering of holy Hostes. For the Hoste of the holy Aultar (that is, the Blessed Sacrament) offered with teares, and with the merciful bountie of our minde, helpeth vs singularely to be assoiled. In that homilie he sheweth, that the oblation of Christes Bodie in this Sacrament Present, whiche is done in the Masse, is helpe, and comfort not onely to them that be Present, but also to them that be Absent, bothe quicke, and deade, whiche he proueth by examples of his owne knowledge.

VVho so listeth to see antiquitie for proufe hereof, and that in the Apostles time Bishops, and Priestes in the dreadful Sacrifice offered, and praied for others, as for euerystate, and order of men, and also for holesomenesse of the ayer, and for fertilitie of the fruites of the Earth, &c. let him reade the eighth booke of the Constitutions of the Apostles set foorth by Clement.

The B. of Sarisburie.

Praier for the Deade is none of those Articles, that M. Hardinge hath taken in hande to prooue. And therefore, as his manner is, he sheweth vs one thinge, for an other. This kinde of praier, although it be meere superstitious, and vtterly without warrant of Goddes woorde, yet, I confesse, it was many wheres receiued, and vsed, bothe in Gregories time, and also longe time before, and is auouched of Gregorie by a number of vaine, and childishe Fables. Touchinge the Sacrifice of the holy Communion he saithe,De Con. Dis. 2. Quid Sit. Iterum in hoc mysterio mortitur. In this Mysterie Christe suffereth againe for our sake: In this Mysterie Christe Dieth: wee offer vp the Sacrifice of his Passion: wee renewe againe his Passion vnto our selues. As Christe Suffereth, and Dieth, and as his Passion, and Death is renewed in the holy Communion: euen so is he offered, and Sacrificed in the same: that is to saie, as GregorieGregor. in Euan gel. homi. 37. expoundeth him selfe, by Representation, and by Memorie, and not Uerily, Really, or in Deede.

[Page] Touchinge the mater it selfe, that standeth in question, Gregorie saithe not▪ neither here, nor els where, either that the Prieste receiueth the Communion for the rest of his Parishe, or that one mannes receiuinge is auailable for an other.

The Sacrifice, that he nameth, is nomor [...] the Sacrifice of the Prieste, then the Sacrifice of any other of al the People. For thus he writeth in the sani [...] Fable: [...]o [...]ies Mariti vincula soluebantur in Captiuitate,Gregor. in Eua [...] gel. homi. 37.quoties ab eius Coni [...]ge obla [...]e fuisse [...] Hostiae pro eius animae▪ Absolutione: The Husband beinge taken prisoner had his [...]loo [...] sed from him, as often, as his wife offered vp Sacrifice for his soule.

The woordes of this supposed Clements, by whom M. Hardinge woulde seeme to claime a shewe of greate Antiquitie, nothinge touche the thinge, that [...] [...] maunded: For thus onely he saithe, Offerimus tibi Regi, & Deo, &c. Wee off [...] [...] vnto thee our God, and Kinge, accordinge to Christes Institution, This Breade, and This Cuppe, by him renderinge Thankes vnto thee. And leste M. Hardinge happen to saie, This Sacrifice was Propitiatorie to relieue the soules, that were in Purgatorie, this Clemens saithe further, Offerimus tibi pro [...]mnibus, qui à saeculis tibi placuerunt, Sanctis, Patriarchis, Prophetis, Iustis, Apostolis, Martyribus: Wee offer vnto thee for al holy Sainctes, that haue benne from the beginninge of the Worlde, Patriarkes, Pro [...]hetes, Iuste menne, Apostles, and Martyrs. I trowe, M. Hardinge wil not saie, Al these were in Purgatorie.

And, touchinge the receiuinge of the Communion, he saithe thus,Clemens Apost. Constitu. lib. 8.Posteà recipiat Episcopus, &c. Then let the Bishop receiue, and after him the Priestes, the Deacons, the Subdeacons, the Readers, the Singers, the Religious, the Wemen Deacons, the Virgins, the Widowes, the Children, and the whole Congregation in order with sobrietie, and reuerence without confusion. By this Recorde of this Clemens it appeareth, that the whole Congregation receiued the holy Communion al togeather, eche man for him selfe, and not one man for an other.

Nowe, where as M. Hardinge vtterly den [...]ethe, that euer any man in his Churche receiued the Sacrament in steede of others, as somewhat myslikinge the open folie of the same, for shorte trial hereof, I remit him bothe to the very practise of his Masse, and also to the moste Catholique Doctours of al his Schoole.

In his Requiem he singeth thus, Pro quorū memoria Corpus Christi sumitur, &c. For whoes remembrance the Bodie of Christe is recei [...]ed. Yf he can happily diuise some vele, to shadowe this, yet his Doctours be bothe so plaine, that they cannot be shifted: and also of so good credit, that they maie not be refused. Certai [...]ely they haue benne euermore thought, to teache the Catholike Doctrine of the Churche. Gabriel Biel saith thus,Biel Lection. 8 [...].Sicut os materialis Corporis, &c. As the mo [...]th of our material Bodie, not onely eateth for it selfe, but also receiueth susteinance for the preseruatiō of al other members, whiche susteinance is diuided throughout the whole Bodie: Euen so the Prieste receiueth the Sacramente, and the Vertue thereof passeth into al the members of the Churche, and Specially into them, that are presente at the Masse. Likewise saithe Uincentius de Ualentia: In Sermon. 2. D [...] Epiphania. The whole Christianitie is one Bodie, Knitte togeather by Faithe, and Charitie, and hauinge in it sundrie members: And the Prieste is the mouth of this Bodie. Therefore when the Prieste receiueth the Sacramente, al the members are refreashed. Againe he saithe, Nos Communicamus ore Sacerdotis, audiendo Missam: Wee hearinge M [...]sse, doo Communicate, or receiue the Sacramente, by the Mouth of the Prieste. Likewise Doctour Eckius saithe, Eckius De Vtraque Spec [...]e. Populus bibit Spiritualiter per os Sacerdotis: The People drincketh Spiritually by the mouth of the Prieste. These woordes be plaine, and truely reported. Whiche beinge true, it must needes appeare, that M. Hardinges auouchinge the contrary is Untrue.

So Chrysostome saithe, The Olde Heretiques called Marcionitae Chrysostom. in 1 Corin. hom. 40. vsed to Baptize some, that were liuinge, in the behalfe, and steede of others▪ that were dead. And [Page] from thence, it seemeth, they that nowe woulde be counted Catholiques, haue deriued their Doctrine in this pointe. And that M. Hardinge maie the rather beléeue, that sutche folie hath beene vsed, let him remember, that in his Churche ye Bishop, when he createth a Reader, geueth him euermore this Commission: Accipe potestatem legendi Euangelium tam pro Viuis, quàm pro Defunctis: Receiue thou power to reade the Gospel, as wel for the Quicke, as for the Dead. Therefore M. Hardinge so earnestly denieinge this, deniethe the manifeste, and knowen trueth, and defaceth the credite of his owne Doctours.

To conclude, I maie wel saie, as before, that M. Hardinge hauinge nothinge to allege, touchinge the mater, that lieth bitweene vs, and in steede thereof, fillinge vp his papers with maters impertinente, of Praier, and Sacrifice, hath somewhat abused the patience of his Reader, and shewed him one thinge for an other.

FINIS.

THE XIX. ARTICLE, OF APPLICATION.

[Page]

The B. of Sarisburie.

Or, that the Priest had then authoritie, to applie the vertue of Christes Death, and Passion to any man by meane of the Masse.

M. Hardinge.

The vertue of Christes Death, and Passion, is grace and remission of sinnes, the appeacing of Goddes wrathe, the reconciliation of vs to God, deliuerance from the Deuil, Hel and euerlastinge damnation. Our aduersaries imputinge to vs, as though we saide, and taught, that the Priest applieth this vertue, effecte, and merite of Christes Death to any man by the meane of the Masse, either (232)The .232. Vntruth. For in the Churche of Rome the Priest presumeth, to Applie the merites of Christe by meane of hi [...] Masse, as shal appeare. belye vs of Ignorance,VVhat applieth the Priest vnto vs in the Masse. or sclaunder vs of malice. Verily wee say not so. Neither dooth the Prieste applie the vertue of Christes Passion to any man by the meane of the Masse. He dooth but applie his praier, and his intent of Oblation, besechinge almightie God to applie the merite and vertue of his Sonnes death (the memorie whereof he celebrateth at the Masse) to them, for whom he praieth.

It is God, and none other, that applieth to vs remission of sinne, the Priest dooth but pray for it, and by the commemoration of his Sonnes Death, mooueth him to applie. So as al that the Priest dooth, is but by way of petition and Praier, leauinge al power, and auctoritie of applieinge to God, which praier is to be beleeued to be of moste force and efficacie, when it is worthely and deuoutly made in the Masse: in the whiche the Priest beareth the person of the whole Churche, and offereth his Praier in the Sacrifice, wherein the Churche offereth Christe, and it selfe through Christe to God.

VVhiche his (233)The .233. Vntruth. For the Priest praieth, that the Bodie of Christe may be carried vp by the handes of Angels. praier and deuoute seruice he besecheth to be offered vp by the handes of Angelles vnto the high aultar of God, in the sight of the diuine maiestie. Of what strength praier made at the Masse is, the holy Bishop and Martyr S. Cyprian witnessethSermone de Coena Domini. (that in al his Bookes neuer once named the Masse) where he saieth, In the presence of this Sacrament teares craue not in vaine, and the Sacrifice of a contrite harte is neuer denied his request.

The B. of Sarisburie.

Neither haue wee of ignorance belied M. Hardinges Doctrine, nor haue wée of malice sclaundered it: but plainely, and truely haue reported the same, euen as bothe he, and his late Doctours haue taught it, and as the people in the Churche of Rome hath euerywhere receiued it at their handes.

But, like as in Olde times God commaunded the Philistines, to offer vp Golden Mise, and Golden Hemeroides, to be keapte for euer in Recorde,1. Samuel. 6. and to witnesse against them, in what sorte they had béene plagued for their wickednesse, if at any time they shoulde happen afterwarde to denie it: Euen so hath God specially prouided, that the Monumentes of our Aduersaries olde errours, wherof they seeme now to be ashamed, should stil remaine in sure Recorde, euen in their owne Doctours Bookes, to witnesse against them, if they should happen, as now, vpon mislike, vtterly to disclaime, and denie the same: and to force them, to confesse, that they are the Children of them, that haue deceiued the people.

For, whereas M. Hardinge emongest many other woordes, wherewith he laboureth to shadow, and to darken the case, saithe, It is God onely, and none other, that applieth vnto vs the Deathe of Christe, and the Remission of our Sinnes, Iohannes Scotus, one of his most famous, and most Catholique Doctours, saithe plainely the contrary: Non solus Deus distribuit Virtutem Sacrificij,Qu [...]dlibet. quaest. 20.sed Sacerdos quoque: Not onely God [Page] distributeth, or Applieth the Vertue of the Sacrifice, but the Priest also. And Gabriel Biel, an other of M. Hardinges Doctours in like sorte saithe, [...]iel Lectione. 26 The force, and effecte of the Sacrifice is Distributed, and Applied, not onely by God, but also by the Priest. Onely, and, Not Onely, implie a Contradiction. If the one be true, the other of necessitie must be false. Againe, Biel saithe, Sacerdotis est determinare Virtutem Sacrificij, vt his,Biel in eadem lectione.vel illis indigentibus praemium reddendum per huiusmodi Ecclesiae Sacrificia conferatur. It is the Priestes office, to determine, and limit the Vertue of the Sacrifice, that the meede, that is geuen by suche Sacrifices of the Churche, may be Applied to these, or them, that stande in neede. Whiche thinge [...]e prooueth by sufficient example in this wise: As the Pope, by right of his Supremacie, hath power to diuide the Treasure of the Churche (whereby he meaneth his Pardons) geuinge vnto somme ful Remission of al their sinnes: and dispen [...]nge with somme other for the thirde parte of their paines: and grauntinge vnto some pardon for a certaine number of daies, or yeeres, as he seeth, it may be moste expedient for the deuotion of the people: Euen so (saithe he) may the Priest dispense, and diuide the Merites of the Churche, and Applie the same to this man,Vt illi, vel illi possit applicare. Sum. Angelica. in Missa. or that man, as he shal thinke, it may stande him in some steede.

In Summa Angelica, it is written thus, The Masse is available vnto them, vnto whom so euer it pleaseth the Priest to Applie it by his Intention. And againe, Missa respectu Operis Operati &c. The Masse in respecte of the woorke that is wrought, is nothinge els, but the Applieinge of the Merite of Christes Passion.

So Vincentius de Valentia, a notable Catholique Schooleman of M. Hardinges side, Vincen. de Valentia in. 1. Sermo. de Corpore Christi. Virgo Maria solùm semel aperuit Coelum &c. The Virgin Marie neuer but once opened Heauen: But the Priest openeth it euery day, and at euery Masse. Doctour Holcote saithe, Holcot in. 4. Sen. quae. 3. Quid est celebrare Missam principaliter pro aliquo? R. Est applicare Missam Iohanni, quòd sit quaedam satisfactio apud Deum pro anima Iohannis, [...]indigeat: What is it, to say Masse principally for any man? He answeareth, It is the Applieinge of the Masse vnto Iohn, to be a certaine Satisfaction for him before God, If Iohn stande in neede of it.In eadem [...]. And withal, he mooueth a greate doubte, whether the Priest maye Applie One Masse to Twoo seueral men, and neuerthelesse satisfie for them bothe.

And Biel saithe, that certaine, [...]iel lectione. 26 the better to healpe the Priestes memorie, taught him to Applie his Masse throughout al the Cases of Declenson: As for example, Nominatino, A Masse for him Selfe: Genitiuo, A Masse for his Father, and Mother: Datiuo, A Masse for his Founders, or Benefactours: Accusatiuo, A Masse for his Enimies, or Accusers: Vocatiuo, A Masse for sinners, and Infidelles: Ablatiuo, A Masse for his Backebiters, and Sclaunderers.

Of these thinges M. Hardinge séemeth now to be ashamed: notwithstanding it were of late the Catholique, and General Doctrine of his Churche, Uniuersally taught, by Holcote, in Englande: by Uincentius, in Spaine: By Biel, in Fraunce: by Angelus, in Italie: Or rather by al these, and al others, through the whole Churche of Rome. Hereof grewe suche Marchandise, and Sale of Masses, that the House of God was become a Denne of Théeu [...].

Therefore M. Hardinge, hauinge no other defense for al these folies, but onely to cast of al, that can be saide of our side, as malitious, and ignorante surmises, sheweth him selfe litle to haue considered the state of his owne Churche, and in the impatience of his heates, to speake against vs, what him liketh, and so to spice his errour bothe with ignorance, and with malice.

But for Resolution hereof, and some shorte satisfaction of the Reader, it behooueth vs to vnderstande, That it is not the Prieste, but God onely it is, that Applieth vnto eche man the Remission of his Sinnes in the Bloude of Christe: not by meane of the Masse, but onely by the meane of Faithe. S. Iohn saithe; He that beleeueth in the Sonne of God, hath a witnesse in him selfe.1. Io [...]an. 5. S. Augustine saith, Holocaustū[Page]Domini [...]ae Passionis eo tempore offert Vnusquisque pro peccatis suis,August. in Expositione inchoata ad Roman.quo eiusdem Passionis Fide dedicatur: Then doothe euery man offer the Sacrifice of Christes Passion for him selfe, when he is dedicated in the Faithe of Christes Passion. So saithe the Olde learned Father Origen, Siclo Sancto comparandus est nobis Christus &c. Origen. in Leuiti. hom. 3. VVith the Holy Si [...]le wee must buie Christe, that may put away our Sinnes. The Holy Sicle beareth the fourme of our Faithe. For if thou bringe Faithe, as the Price, thou shalt receiue the Remission of thy sinnes. Likewise againe he saithe,Origen. in epist. ad Roman. li. 3. Ca. 3.Christus factus est Hostia, & Propitiatio pro peccatis. Quae Propitiatio ad Vnumquen (que) venit per viam Fidei. Christe is made the Sacrifice, and Propitiation for Sinne. Whiche Propitiation commeth (or is applied) to eche man (not by the Masse, but) by the waye of Faithe.

This is the moste certaine, and vndoubted Application of the Merites, and Deathe of Christe. S. Paule saith, God hath set Christe, to be our Reconciler through Fait [...]e, by the Mediation of his Bloud.

FINIS.

THE XX. ARTICLE, OF OPVS OPERATVM.

[Page]

The B. of Sarisburie.

Or, that it was then thought a sounde Doctrine, to teache the people, that the Masse, ex Opere Operato, that is, euen for that it is saide, and donne, is hable to remooue any parte of our Sinnes.

M. Hardinge. The .1. Diuision.

In deede the Doctrine vttered in this Article is false, and derogatorie to the Glorie of our Sauiour Christe. For thereby the honour of Christes Sacrifice, whereby he hath once satisfied for the sinnes of al, shoulde be transferred to the woorke of the Prieste, whiche were greate wickednes, and detestable blasphemie. And therefore we wil not require M. Iuel, to yelde, and subscribe vnto this Article. For we graunte, this was neuer thought a sounde doctrine within sixe hundred yeeres of Christes Ascension, nor shal be so thought within sixe thousande yeeres after the same of any man of sounde beleefe. (234)The .234. Vntrueth. For it hath beene so taught, and so v [...]ed, as it shal appeare. Neither hath it beene at any time taught in the Catholike Churche, how so euer it liketh our aduersaries, to charge the Scholastical Doctours with the sclaunderous reporte of the contrary. For it is Christe onely, and none other thinge, that is able to remoue our sinnes: and that hath he done by the Sacrifice of his body once done vpon the Crosse. Of whiche Sacrifice once performed vpon the Crosse with sheddinge of his Bloude, this vnblouddy Sacrifice of the Aulter, whiche is the daily Sacrifice of the Churche, commonly called the Masse, is a sampler, and a commemoration, (235)The .235. Vntrueth. For Chrysostome saithe, In vasis Sacris, nō verum Corpus Christi, sed Mysterium Corporis eius continetur. In Opere Imperfecto, homi. 11. in the whiche we haue the same Body, that hanged on the Crosse. Neither is it a sampler, or commemoration onely, but the selfe same Sacrifice whiche was offered on the Crosse: a sampler or commemoration, in respect of the manner, for that it is done without bloud sheddinge: the selfe same, for that the thinge which is offered, is the same that was offered on the Crosse. And where as we haue nothinge of our selues, that we may offer vp acceptable to God: we offer this his Sonnes Body as a moste acceptable Sacrifice, beseechinge him to looke, not vpon our woorthines, our acte,Psal. 83. or worke: but vpon the face of Christe his deere Sonne, and for his sake to haue mercie vpon vs.

And in this respecte we doubte not this blessed Sacrifice of the Masse to be vaileable,Hovve the Masse is va [...]leable [...]Opere operato. and effectual, ex opere operato, that is, not as M. Iuel interpreteth, for that the Masse is saied, and done, referringe Opus Operatum to the acte of the Prieste, not so: but for the woorke wrought it selfe, whiche God him selfe worketh by the Ministerie of the Prieste, without respecte had to his merite, or acte, whiche is the Body and Bloude of Christe, whose breakinge, and sheddinge is in this mystical Sacrifice, so farre as the holy Ghost hath thought expedient for mānes beh [...]ofe, represented, shewed, and recommended to memorie. VVhiche Body and Bloude, when it is (236)The .236. Vntrueth. For Christe neuer gaue such commaundement. accordinge to his commaundement offered vp to God, is not in regarde of our woorke, but of it selfe, and of the holy Institution of his onely begoten Sonne▪ a most acceptable Sacrifice vnto him, bothe for quicke and Dead,A folie ioyned vvith a contradiction in it selfe. For the Deade can make no stoppe. where there is no stoppe nor lette to the contrarie on the behalfe of the receiuer.De octo quaest. D [...]lcitij, quaest. 2. The Dead, I meane suche onely, as through Faithe haue recommended them selues to the redemption wrought by Christe, and by this Faithe haue deserued of God, that after their departure hence, as S. Augustine saithe, this Sacrifice might profite them.

The B. of Sarisburie.

These woordes, Opus Operatum, Opus Operans, Opus Operantis, as they are strange, and Barbarous, so are they not founde, neither in the Scriptures, nor in the Olde Doctours, nor in any Ancient Councel: but haue béene lately diuised by Certaine Newe Scholastical Doctours of M. Hardinges owne side: who notwithstandinge, cannot yet wel agrée vpon their owne diuise, nor can certainely tel vs, what they haue founde.

[Page] Opus Operantis, some of them cal the VVoorke, Biel Lectio. 27. Gerson contra Floretum. li. 4. Scotus Quod [...]. ar. 2. and woorthinesse of the Prieste. But Innocentius [...] ▪ rather calleth Opus Operantis, The Prieste him selfe. Likewise aboute these Woordes, Opus Operatum, they haue made muche a doo [...] and yet are not wel resolued of it, what it shoulde be. Scotus, and Biel saie, It is the Consecration, the Oblation, and the Receiuinge of the Sacramente. Gerson saithe, It is the VVoorde of the Creatour, and the power of the Holy Ghost. Innocentius. li. 3. ca. 5. Pigghius saithe, It is the wil of God, that appointed the Sacramente to this purpose. Gropper of Colaine saithe, It is the Bodie of Christe. [...]iel. Lectio. 27. Scotus Quod [...]. ar. 2. How be it, it were harde to saie, either that Christes Bodie is a Woorke, or that any Woorke is Christes Bodie.

It were a pointe of Maisterie, to make al these co [...]trary Resolutions agrée in one. [...]erson Contra Flor. li. 4. Thus it fareth euermore, where as menne shoote without a marke.

How be it, if neither M. Hardinge, nor any other of his felowes for him, be hable to finde these woordes,Gropper arti. [...] ▪ Ca. 19. Opus Operatum, in any Ancient Doctour, or Councel, then, notwithstandinge the greate multitude of his Woordes, my Assertion standeth stil true. But if he, and others of his side, haue maineteined this Doctrine, euen in suche sorte, as I haue vttered it, then by his owne Confession, they haue deceiued the worlde by wicked, and blasphemous Doctrine, to the greate Derogation of the Glorie, and Crosse of Christe.

And, for as muche as, M. Hardinge séemeth nowe, to blushe at his owne Termes, and ther [...]fore beginneth to shunne, and to shifte the same by vaine, and friuolous expositions: it shal not be amisse, to open the true meaninge thereof, bothe by the Olde Recordes of the Ancient Writers, in whose daies the like folie began to growe, and was then reprooued: and also by the plaine woordes of M. Hardinges owne allowed Doctours.

S. Augustine saithe,Augustinus D [...] Ciuit [...]. Dei, li. 2 [...]. ca. 19. There were some in his time, that thought, and taught the people, that if a man had béene Baptized, and had once receiued the Communion, notwithstandinge he liued wickedly, and mainteined Heresies, and wilful Doctrine, yet he coulde not be condemned, onely bicause he was Baptized, and had once receiued the Holy Communion: which thinge now is called, Opus Operatum.

Chrysostome saithe,Chrysostom. [...]Popul. Antioche▪ Homi. 20. Mulieres, & parui pueri pro magna custodia, ad collum suspē dunt Euangelia: VVeemen, and yonge Children for greate safetie, hange the Gospel at their neckes. They thought, the Gospel it selfe, and of it selfe, coulde saue them from al missehappes,Chrysostom. in. 1. Corin. Homil. 43. not bicause thei beléeued in it, but onely bicause it was hanged or tied aboute them:Heronym. in Matthae. lib. 4. ca. 23. And this is also, Opus Operatum.

So there were certaine in Olde times, that, of mere superstition, vsed to Minister the Communion vnto the Dead, and to laie the Sacramente in the mouthes of them, that were departed: as S. Benet also caused the Sacramente to be laide vpon a dead womans breaste:Concil. Carthagin. 3. Can. 6. thinkinge,Inter Decreta Deus dedit. Ca. 12. that the very outwarde Ceremonie therof, without Faithe, or inwarde motion of the partie, might be sufficient to doo her good: Whiche also is called, Opus Operatum.

Euen in S. Paules time there were certaine, that of like superstition, beganne to Baptize the Dead: which thinge also continued a longe while after, as maie appeare by the Councel of Carthage.Concil. Carthagin. 3. Ca. 6. They thought, the very outwarde woorke of Baptisme it selfe, onely bicause it was donne, without any further motion of the minde, was sufficient to remit their sinnes.

This Olde errour our Aduersaries of late yéeres haue taken vp, and made it Catholique: bearinge the People in hande, yt their Masse it selfe, ex Opere Operato, Onely of it selfe, and bicause it is saide, is auaileable for the Remission of their Sin [...]es.

Thus they expounde their owne dreame:Biel lection. 27. Scotus Quod▪ lib. ar. 2.Ex Opere Operato, id est, ex ipsa Consecratione, & Oblatione, & Sumptione Venerabilis Eucharistiae. Ex opere Operato, Is as [Page] muche to say, as for the very Consecration, and oblation, and Receiuinge of the Reuerende Sacramente.

In Manipulus Curatorum, whiche, not longe [...]thence, was thought to be a Booke moste necessary for al personnes, and Curates, as conteininge al necessarie Doctrine for the Churche of God, it is written thus: Manipulus Curatorum. Opus Operatum, est actus exercitatus circa Sacramentum: sicut Opus operatum in Baptismo, est Inspersio, vel Immersio Aquae, & prola [...]io verborum. And therefore Cardinal. Caietane at Augusta in Germanie, requiringe Doctour Luther, to recante this Article, saide thus: Fides non est necessaria accessuro ad Eucharistiam:In Paralipomenis Vrspergen. An. 1518. Paithe is not accessary for him, that wil receiue the Sacramente: Meaninge thereby, that the very Sacrament it selfe, onely bicause it is ministred, is sufficient, although the receiuer be vtterly voide: of Faith.

And therefore the Bishoppes in the late Councel of Tridente haue determined thus,Concil. Triden. Session. 6. ca. 8.Si quis dixerit, per Sacramenta No [...]ae Legis non conferri Gratiam ex Opere Operato, sed Fidem Solam Diuinae Promissionis sufficere ad Gra [...]iam consequendam, anathema sit: If any man saye, that Grace is not geuen by the Sacramentes of the New Testament, euen for the woorke, that is wrought, but that Faithe onely of the Heauenly promise is sufficient to atchieue Grace, accursed be hee.

Likewise Gabriel Biel, [...]iel lection. 81.Hoc Sacrificium in illis, pro quibus offertur, non praeexigit vitam Spiritualem in actu, sed in potentia &c. This Sacrifice in them, for whom it is offered, requireth not a spiritual (or godly) life in acte, and in deede, but onely in possibilitie. Neither is this against the saieinge of S. Augustine, VVho vvil offer the Bodie of Christe, but onely for them, that are the members of Christe? For thus wee vnderstande it, That the Oblation is made for the Members of Christe, when it is made for any, that may be the Members of Christe.

And therefore Cardinal Caietan, notwithstanding that he had spoken against Doctour Luther in open Conference to the contrarie, confesseth a general errour therein in his time. For thus he writeth,Caietan. in Quodlib. Devsu Spiritualium▪ quaest. 3.Vnde in hoc videtur Communis multorum Error, quòd putant, hoc Sacrificium ex solo Opere Operato habere certum meritum, vel certam satisfactionem, quae applicatur huic, vel illi: Wherefore herein appeareth the Common Errour of many, that thinke, that this Sacrifice euen of the woorke, that is wrought, hath a certaine Merite, or a certaine Satisfaction, that may be applied to this man, or that man.

This of late yéeres was the Schooledoctours Catholique meaninge, touching these New Termes of their owne inuentinge: whiche now M. Hardinge, and his Felowes are faine, for shame, to colour ouer with some finer Uetnishe. Hereof, good Christian Reader, maiest thow iudge, how aptely this Doctrine may stande with the Glorie, and Crosse of Christe.

Now, touchinge these woordes, Oblation, and Sacrifice, with the shew wherof M. Hardinge thinketh it good skil, to das [...]e, and to abuse the e [...]es of the simple, First, where he saithe, A Mortal man offereth vp the Sonne of God in deede, and verily vnto his Father, and that Christ Cōmaunded suche a Sacrifice to be made, He knoweth him selfe, it is, bothe a greate vntrueth, and also a manifest, and a wilful blasphemie. And further, where he addeth, That the same Sacrifice so offered is available for the Dead onlesse there be some stoppe, or let in the Receiuer, This is a very vaine, and vnaduised folie: For Children know, that the Dead can neither receiue the Sacrament, nor make let, or stoppe against the receiuinge of the same. Therefore this addition might, haue beene better surueied, ere it came abroade.

In deede S. Augustine, hauinge [...]ccasion somewhat to touche the state of the Faithful departed, saithe, yt the Praiers of the liuinge, beinge either [...]oined with Almosededes, or made at the time of the holy Communion, at whi [...]he time the Deathe of Christe is laide open before vs, and therefore our minde the more enflamed to deuotion, may vs auailable for the Dead. How be it, S. Augustine [Page] herein compareth the Sacrifice of the Holy Communion, with the Sacrifice of almosegeuinge, and in that behalfe of relieuinge the Dead, maketh either equal with the other. But for this presente, it is néedeles hereof to make farther treatie. For M. Hardinge wel knoweth, this is none of the Articles, wée haue nowe in question.

But certaine it is, that S. Augustine, neither here, nor els where, euer mooued one woorde of Opus Operatum, that nowe so mightily is defended.

M. Hardinge. The .2. Diuision.

But to speake of this matter more particularly, and more distinctly, the terme, Masse, may be taken two waies. Either for the thingeMasse takē [...]vvaies. it selfe, whiche is offered, or for the acte of the Prieste in offeringe of it. If it be taken for the thinge it selfe, that is offered, whiche is the Body of Christe, and is in this respecte of theM. Hardinge shoulde haue shevved, vvhat Scholastical Doctours haue taken it thus: Othervvise it may seeme vntrue. Scholastical Doctours called Opus Operatum: no man can iustely denie, but that it remooueth, [...] Cor. 6. & 7. Tit. 2. Apoc 14. [...]oan. 2. [...]. 3. cap. [...]Roma [...]. and taketh away sinne.Al these allegations vtterly cōdemne the vvoorke, that is supposed in the Masse. For Christe in his Fleashe crucified is our onely Sacrifice, our onely Price, our onely Redemption, whereby he hath merited to vs vpon the Crosse, and with the Price of his Bloude hath bought the Remission of our Sinnes: and S. Iohn saithe, he is the propitiation for our sinnes.Al these allegations vtterly cōdemne the vvoorke, that is supposed in the Masse. So Oecumenius saithe, Caro Christi est propitiatorium nostrarum iniquitatum. The Fleashe of Christe is the propitiation for our iniquities. And this not for that it is offered of the Prieste in the MasseThe vvoorke of the Prieste is propitiatorie, albeit not specially. specially, but for that he offered it once him selfe with sheddinge of his Bloude vpon the Crosse for the redemption of al. VVhiche Oblation done vpon the Crosse, is become a perpetual, and continual oblation, not in the same manner of offeringe, but in the same vertue, and power of the thinge offered.Heb. 9. For since that time the same Body of Christe appearinge alwaies before the face of God in Heauen, presenteth and exhibiteth it selfe for our reconciliation: And likewise it is exhibited and offered (237)The .237. Vntrueth. For God neuer commaū ded the Prieste, neither to say Masse, as it is novve vsed, nor to offer vp the Bodie of Christ. by his owne commaundement here in earthe in the Masse, where he is bothe Prieste, and Sacrifice, offerer and oblation, verely and in deede, though in Mysterie, and by way of commemoration, that thereby we may be made pertakers of the reconciliation performed, applyinge the same vnto vs (so farre as in this behalfe man may applie) through Faithe, and deuotion, no lesse then if we sawe with our eies presently his Body hanginge on the Crosse before vs, and streames of Bloude issuinge foorthe. And so it is a Sacrifice in very deede propitiatorie, not for our acte or worke, but for his owne woorke already done and accepted. To this onely we must ascribe remission and remoouinge of our Sinnes.

The B. of Sarisburie.

Here M. Hardinge is driuen to make woonderful harde shifte, and to leaue al the whole companie of his Schooledoctours, and to goe alone. The Masse, saithe he, sometime signifieth the Bodie of Christe. Sometime, saie you? And at what time? I beseeche you. And, if at one time, why not at al times? what Ancient Doctour, or Holy Father euer tolde vs this tale? But let vs geue M. Hardinge leaue to make somewhat of him selfe, and to vpholde his strange Religion, with strange phrases, and Formes of speache. For he hopeth, that, what so euer he liste to say, the ignorant people wil beléeue him.

But wherefore allegeth he not, either the Scriptures, or some Olde Councel, or some Ancient Doctour: at the leaste, some one, or other of his owne Schooledoctours, Innocentius, Thomas, Scotus, Alexander, Henricus de Gandauo, Robertus de collo torto, or some other like in this behalfe? Is there none of al these, that euer coulde vnderstande, that the Masse is the Bodie of Christe? And muste wée néedes beléeue M. Hardinge in so strange a mater, without witnes?

Uerily if the Masse, accordinge to this newe Doctrine, be Christes Bodie, and that verily, and in déede, without shifte, or healpe of Figure, then was the Masse Borne of the Blissed Uirgin: then was it Crucified: then was it Buried in the Graue. For al these thinges happened to the Bodie of Christe. Then who so [Page] euer denieth the Masse, denieth Christes Bodie: and who so euer beléeueth Christes Bodie, beléeueth the Masse. But what shoulde M. Hardinge doo? A monstrous Doctrine requireth a monstrous kinde of woordes.

In deede, S. Iohan. 2. Hebrae. 10. Iohan. 1. Roman. 8. Hebrae. 7. Christes Bodie Crucified was the Price, and Propitiation for al our Sinnes. Christe with one Oblation hath made perfite for euer, al, that be Sanctified. For in his Fleashe he was that Lambe of God, that hath taken awaie the Sinnes of the Worlde. And nowe in the same Fleashe he appeareth before God, and euermore intreateth for our Sinnes.

But, M. Hardinge, what is al this to your Masse? Who euer bade you, to Sacrifice Christe vnto his Father? Who euer warranted you, that your Sacrifice, diuised by your selues, should be of the same vertue, and power, as you saie, that was the Sacrifice of Christe him selfe vpon his Crosse? who euer tolde you, that your Sacrifice shoulde be the Price, and Propitiation for the sinnes of the whole worlde? Or that Christe in your Masse shoulde euermore appeare before God, and intreate for vs?

But why adde you farther this Special exception of your selfe, And this, not for that, it is offered of the Prieste in the Masse Specially? What needeth you with this so Special prouiso, so finely to mince this mater? Why shoulde you so Specially dishable, or discredite the Unblouddy Sacrifice of the Churche? If the Fleashe of Christe be not Specially auaileable, for that, as you saie, it is offered by the Prieste, howe then, beinge so offered, can it be propitiatorie for our sinnes? If it be propitiatorie in deede, and if the Prieste offer vp Christe vnto his Father, and that in al respectes of power, and Uertue, as effectual, and auaileable, as that Christe him selfe offered vpon the Crosse, howe then is it not Specially profitable for that, as you saie, it is offered by the Prieste? Ye shoulde haue brought some Daniel with you, to expounde your dreame: or some skilful Surueiour, to parte tenures bitweene Christe, and the Prieste, and to limit eche parte Generally, and Specially his owne right.

O M. Hardinge, what a miserable Doctrine is this? Remooue onely this vaine shewe of strange Woordes, wherewith ye delite to astonne the simple: and the reste, that remaineth, is lesse, then nothinge.

M. Hardinge. The .3. Diuision.

If the terme, Masse, be taken for the acte of the Prieste, in respecte of any his onely dooinge, it is not able to remooue Sinne. For so we shoulde make the Prieste Goddes peere, and his acte equal with the Passion of Christe, as our aduersaries doo vniustly sclaunder vs. Yet hath the Masse vertue, and effecte in some degree, and is acceptable to God, by reason of the oblation of the Sacrifice, whiche in the Masse is done by the offerer, without respecte had to Christes institution, euen for the faithful praier and deuotion of the partie, that offereth, whiche the Schooledoctours terme, ex opere operantis. For then the oblation seemeth to be moste acceptable to God, when it is offered by some that is acceptable. Now the partie that offereth, is of two sortes. The one offereth immediatly, and personally: the other offereth mediatly, or by meane of an other, and principally. The firste is the Prieste that consecrateth, offereth, and receiueth the Sacrament, who so dothe these thinges in his owne person, yet by Goddes auctoritie, as none other in so offeringe is concurrent with him. The partie, that offereth mediatly or by meane of an other, and principally, is the Churche militant, in whose person the Prieste offereth, and whose minister he is in offering. For this is the Sacrifice of the whole Churche. The firste partie that offereth, is not alwaies acceptable to God, neither alwaies pleaseth him, because oftentimes he is a Sinner. The seconde partie that offereth, is euermore acceptable to God, because the Churche is alwaies Holy, belooued, and the onely spouse of Christe. And in this respecte the Masse is an acceptable seruice to God, Ex opere operantis, [Page] and is not without cause and reason called a Sacrifice Propitiatorie, not for that it deserueth mercie at Goddes hande of it selfe, as Christe doothe, who onely is in that principal and special sorte a Sacrifice Propitiatorie: but for that it mooueth God to geue mercie, and remission of Sinne already deserued by Christe. In this degree of a Sacrifice propitiatorie, wee maye put Praier, a contrite Harte, Almose, forgeuinge of our neighbour, &c. This may easely be prooued by the holy Fathers.

Origens woordes be very plaine: [...]Leuit. Homil. 13. Si respicias ad illam commemorationem, de qua dicit Dominus, Hoc facite in meam commemorationem, inuenies, quòd ista est commemoratio sola, quae propitium faciat Deum. If thou looke to that commemoration, whereof our Lorde saithe, Doo this in my Remembraunce, or in commemoration of mee: thou shalte finde, that this is the onely commemoration, that maketh God merciful. S. Augustine saithe thus:Sermone 11. de Sanctis. Nemo melitis praeter Martyres meruit ibi requiescere, vbi & hostia Christus est, & Sacerdos, scilicet, vt Propitiationem de oblatione hostiae consequantur. No man hath deserued better then the MartyresS. Augustine speaketh not of any Material Aultar in Earth, but of the Spiritual Aultar in Heauen. to reste there, where Christe is bothe the Hoste, and the Prieste, (238)The .238. Vntrueth, stādinge in vntrue Constructiō. For S. Augustine saith, Vidi sub Ara Dei (non Corpo [...]a, se [...].) [...] mas Sanctorū. (he meaneth to be Buried vnder the Aulter) to the intent they mighte atteine Propitiation by the Oblation of the Hoste. But here to auoide prolixitie in a matter not doubteful, I leaue a number of places whereby it may be euidently prooued, that the Masse is a Sacrifice propitiatorie in this degree of propitiation, bothe for the Quicke and the Dead, the same not beinge specially denied by purpor [...]e of this Article. Thus we haue declared, as we mighte superficially treatinge of this Article, that the Masse is a Sacrifice Propitiatorie bothe Ex Opere operato, that is, throughe the merite of Christes Body that suffered on the Crosse, whiche is here Opus Operatum, and is by Christe through the ministerie of the Prieste in the Masse offered, Truly, but in Mysterie, and also Ex opere operante, that is, through the dooinge of the Prieste, if he haue the Grace of God, and so be acceptable, but in a farre lower degree of Propitiation, whiche is called Opus operans, or Opus operantis. And this is the doctrine of the Churche, touchinge the valour of the Masse Ex Opere Operato, whereby no parte of Christes Glorie is impaired.

The B. of Sarisburie.

Touchinge the woorthinesse of the Prieste, whiche they cal Opus Operantis, it appeareth, M. Hardinge coulde partely be contented to make it equal with the Sacrifice of Christe, were it not, that it shoulde seeme too greate presumption. For thus he saithe, So wee shoulde make the Prieste Goddes piere, and his acte equal with the Passion of Christe. Thom. in. 4. Sen. dist. 14. And therefore they saie, A wicked Priestes Masse is as good, and as meritorious in this respecte, as a good Priestes Masse: for that the woorthinesse of the woorke hangeth nothinge of the woorthinesse of the Prieste.Gerson contra Floret. li. 4.

Notwithstandinge S. Hierome seemeth to saie farre otherwise:Summa Angel. in Missa.Impi [...] agunt in Legem Christi, putantes Eucharistiam imprecantis verba facere, non vitam: They doo wickedly againste the Lawe of Christe,Hierony. in tertium caput Zophoniae. thinkinge, it is not the Life, but the Woorde of the Minister, that maketh the Sacramente. And likewise Iren [...]us saithe, Sacrificia non sanctificant hominem, sed Conscientia eius, qui offert, sanctificat Sacrificium, pura existens: Ir [...]n. c. li. 4. c. 34. The Sacrifice doothe not sanctifie the Man, but the Conscience of the Prieste beinge vpright, and pure, doothe sanctifie the Sacrifice. In like manner Gabriel Biel his owne Doctour saithe, Biel Lection. 26. Videant, ne, si peccato obnoxij offerant, [...]it illorum Oblatio, quasi eius, qui victimat filium in conspectu Patris, néue rursus Crucifigant Filium Dei: Let them take heede, leaste if they Sacrifice, beinge in Sinne, their Oblation be like vnto the Oblation of him, that slaieth the Childe in the sighte of the Father: and leaste they Crucifie againe the Sonne of God. Uerily of wicked Priestes God saithe, Malachi. 2. Maledicam benedictionibus vestris: That you Blisse, I wil Curse.

Touchinge S. Augustine, and Origen, that here are brought in for a countenance, if these Ancient Holy Fathers were nowe aliue, they woulde blushe to [Page] heare their tales thus reported. Origens woordes, if it mighte haue pleased M. Hardinge, to haue layde them out whole, and at large without clippinge, as he founde them, bothe woulde haue béene cleare, and plaine in them selfe, and also woulde haue soone shaken downe al this whole frame of Opus Operatum.

For he neither speaketh of the Masse, nother promiseth Remission of Sinnes for any thinge, that is donne in the Masse: but onely, and wholy for the Sacrifice of Christes Bodie vpon the Crosse. His woordes be these, Si redeas ad illum Panem, qui de Coelo descendit, & dat huic mundo vitam, illum Panem propositionis, hoc est, Christum ipsum, quem proposuit Deus propitiationem per Fidem in Sanguine eius: & si respicias ad illam Commemorationem, de qua dicit Dominus, Hoc facite ad meam Commemorationem, inuenies, quòd ista est Commemoratio sola, quae propitium faciat hominibus Deum: Yf thou turne to that Breade, that came downe from Heauen, and geueth life to this worlde, I meane that Shewebreade, that is, Christe him selfe, whome God hath appointed to be a Propitiation by Faithe in his Bloude: and if thou beholde that Remembrance, whereof the Lorde saithe, Doo this in Remembrance of mee, thou shalt finde, that it is this Remembrance onely (that is to saie, The Bodie of Christe Crucified, and the price of his Bloude thus Remembred) that maketh God merciful vnto menne. Nowe let M. Hardinge indifferently iudge, whether these woordes be likely to prooue his Opus Operatum, or any other thinge belonginge vnto his Masse.

The place of S. Augustine is yet muche plainer. For, as he toucheth none of al these M. Hardinges fantasies, so he speaketh onely of the Innocentes, and Blissed Martyrs, that were slaine onely for the Testimonie of Christe, VVhose Soules, Augustin. De Sanctis Sermon. 11. S. Iohn saith, lie vnderneathe the Aultar of God, not in Earthe, as M. Hardinge fansieth, but in Heauen. For thus he writeth, Vidi sub Ara Dei animas occisorum propter Verbum Dei, & propter Testimonium Iesu, &c. I sawe vnder the Aultar of God (in Heauen) the Soules of them, that were slaine for Goddes VVoorde, and for the Testimonie of Iesus. Apocalyp. 6. VVhat thinge is there, either more reuerende, or more Honorable, then to reaste vnder that Aultar (in Heauen) in whiche Sacrifices are made, and Oblations are offered vnto God, and wherein (no mortal man, but) the Lorde him selfe is the Prieste? For so it is written, Thou arte a Prieste for euer, after the Order of Melchisedek. It is righte, (not that the Bodies, but) that the Soules of the Iuste shoulde remaine vnder the Aultar: bicause that vpon that Aultar (in Heauen) Christes Bodie is offered. And wel it is, that Iuste menne doo there require reuengeance of their Bloude, where as Christes Bloude for sinners is poured out.

Immediatly after this, he intermedleth somewhat touchinge Aultars, or Communion Tables in the Earthe. For thus he addeth further, Conuenienter igitur, & quasi pro quodam Consortio ibi Martyribus Sepultura decreta est, vbi Mors Domini quotidiè celebratur &c. Therefore vpon good discretion, and in some token of Felowship, Martyrs burials are appointed in that place (here in Earth) where the Lordes Death is daily remembred: As the Lorde him selfe saithe, As often, as ye shal doo these thinges, ye shal set foorthe my Deathe, vntil I come. I meane, that they, that died for the Lordes Deathe, may reaste vnder the Mysterie of his Sacramente.

After this he returneth againe to the Soules of the Blissed Martyrs, vnder the Aultar in Heauen. Legimus plaerósque Iustorum Abrahae sinibus refoueri &c. VVee reade, saithe S. Augustine, that many Iuste menne are refreashed in Abrahams bosome: and that many are in the pleasures of Paradise. Yet noman deserued better then the Martyrs, to reaste there (in Heauen) where as Christe is bothe the Sacrifice, and the Priest. I meane, that they may enioye Goddes fauoure by the offeringe of that Sacrifice, and may receiue the Blissinge, and Ministerie of that Prieste.

Hereby it is plaine, that S. Augustine speaketh of Heauen: and not of Earth, nor of Purgatorie: Of the Soules receiued abooue: and not of the Bodies buried [Page] beneathe. For al these thinges S. Iohn by Reuelation sawe in Heauen. And for proufe hereof, S. Augustine addeth further: Inter coeteros igitur Martyres, quos sub Ara Dei consistere praedicamus, etiam beatas illas Infantum lactentium pro Christo pri [...]itias Martyrum laudemus: Therefore emongest the reste of the Martyrs, whome wee saie to be vnder the Aultar of God (in Heauen) let vs commende those blissed firste fruites of suckinge Infantes, that were Martyrs for Christe.

This is S. Augustines plaine, and vndoubted meaninge. But M. Hardinge to serue his turne, is faine, of Soules, to make Bodies: of Ioie, to make Paine: and of Heauen, to make Purgatorie. And yet in al this greate a doo, findeth, neither Opus Operatum, nor his Masse. Thus is it lawful for these menne, to carrie aboute, and to vse their Readers.

Touchinge the substance of this Doctrine, whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike, notwithstandinge it were not longe sithence generally receiued, bothe in schooles, and Churches, and counted Catholique,Origen. in Matthae. ca. 15. Origen that Ancient learned Father writeth thus: Quod sanctificatur per Verbum Dei, & per Obsecrationem, non s [...]apte natura sanctificat vtentem. Nam id si esset, sanctificaret etiam illum, qui comedit indignè Domino: The thinge, that is Sanctified by the Woorde of God, and by praier, of his owne Nature (or Ex Opere Operato) Sanctifieth not him, that vseth it. For otherwise it shoulde sanctifie him, that eateth vnwoorthily of the Lorde.

Againe he saithe: Origen. in Matthae. tractar. 25. Assiduitas Communicationis, & alia similia, non ipsae sunt Iustitiae, sed conditurae habentur Iustitiarum. Res autem Spirituales, quae ex se ipsis Iustitiae sunt, dicuntur Iudicium, Misericordia, & Fides: The often vsinge of the Communion, and other like thinges, be not righteousnesse it selfe, (of it selfe, or of the woorke, that there is wrought) but onely the seasoninge, and settinge foorthe of righteousnesse. But the Spiritual thinges, whiche be righteousnesse it selfe, are called Iudgement, Mercie, and Faithe.

So S. Hierome, Hieronym. 1. Corin. 10. Ne quis confidat in eo solo, quòd Baptizatus est: aut in esca Spirituali, vel potu putet, Deum sibi parcere, si peccauerit: Let noman presume of this thinge onely, that he is Baptized: nor let him thinke, that God for Receiuinge the Spiritual Meate, or drinkinge the Spiritual Cuppe (Ex Opere Operato) wil pardonne him, if he offende.

So S. Augustine, Augustin. in Iohan. tracta. 80. Non ait, Mundi estis propter Baptisma, quo loti estis: sed propter Verbum, quod locutus sum vobis: Christe saithe not, Ye are Cleane for the Baptismes sake, wherewith ye are wasshed: but for the VVoordes sake, that I haue spoken vnto you.Augustin. in Iohan. tracta. 10. And againe, Foelix Venter, qui te portauit &c. Blissed is that woombe, that bare thee. But Christe answeared, Naie, Blissed be they, that heare the VVoorde of God, and keepe the same: That is to say, My Mother, whome ye cal Blissed, thereof is Blissed, for that shee keepeth the VVoorde of God.

Likewise againe, August. De Sancta Virginitate. Materna propinquitas nihil Matri profuisset, nisi Foelicius Christum in Corde, quàm in Carne gestasset: The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al, onles she had more blissedly carried Christe in her Harte, then in her Bodie.

Uerily to asscribe Felicitie, or Remission of Sinne, whiche is the Inwarde Woorke of the Holy Ghoste, vnto any manner Outwarde Action what so euer, it is a Superstitious, a grosse, and a Iewishe errour.

Origen of the Sacramente of Circumcision writeth thus: Origen. in Lucam, Homil. 5. Circuncisionis nisi reddatur ratio, nutus tantùm est Circuncisio, & opus mutum: Onles there be a reason yelded of the meaninge of Circumcision, it is but an Outwarde Shewe, and a dumme laboure, and auaileth nothinge.

[Page] And touchinge the vse, and order of the Holy Mysteries, Christe saithe not, Doo this, for Remission of your Sinnes: but, Doo this in my Remembrance.

The Onely, and euerlasting Sacrifice for Sinne, is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature, and Substance of our Fleash, at the Right Hande of his Father, and euermore maketh intercession for vs: and is the onely Sacrifice, and Propitiation for our Sinnes.

What so euer Doctrine is contrary to this Doctrine, is Wicked, and Blasphemous, and, as M. Hardinge hath confessed, iniurious to the Glorie, and Crosse of Christe.

FINIS.

THE XXI. ARTICLE, OF LORDE, AND GOD.

[Page]

The B. of Sarisburie.

Or, that then any Christian man called the Sacramente his Lorde, and God.

M. Hardinge. The .1. Diuision.

This woorde Sacrament (as is declared before) is of the Fathers taken two waies (239)The .239. Vntrueth. For the onely outvvarde Formes vvere neuer called th [...] Sacramente, or Christes Bodie, by any of al the Anciēt Fathers. Either for the onely outward formes of Breade,Sacrament tvvo vvaies taken. and VVine, whiche are the holy Signe of the very Body, and Bloude of Christe present, and vnder them conteined: Or for the whole substance of the Sacrament, as it consisteth of the outward formes, and also of the very Body, and Bloude of Christe (240)The .240. Vntrueth, standing in vntrue exposition. For this vvas not these Fathers meaninge. verily Present,In sentent. Prosper [...]. De Conse. Dist. [...]. li. 4. c. 34. (240) whiche S. Augustine calleth the Inuisible grace, and the thinge of the Sacrament. (240) And Ireneus calleth it, Rem Coelestem, the Heauenly thinge, as that other, Rem Terrenam, the Earthly thinge. Taken the first waie, (As emonge the learned Fathers it was neuer, taken) No Christen man euer honoured it with the name of Lorde and God. For that were plaine Idolatrie, to attribute the name of the Creatour, to the Creature. But taken in the seconde signification, (As no Ancient Father euer tooke it) It hath alwaies of Christen people, and of the learned Fathers of the Churche, ben called by the name of Lorde, and God. And of right so ought it to be, for elles were it impietie, and a denial of God, not to cal Christ the Sonne of God, by the name of Lorde, and God, who is not onely in trueth of Fleashe, and Bloude in the Sacrament, after whiche maner he is there, Ex Vi Sacramenti, but also the inseparable coniunction of bothe Natures in vnitie of person, Ex necessaria concomitantia, VVhole Christe, God and man. That the holy Fathers called the Sacrament taken in this sense, Lorde and God, I might prooue it by many places: the rehearsal of a fewe may serue for many.In diuersos Euangelij locos, Homil. 5. Origen in a Homilie speaking reuerently of this blessed Sacrament, saith, that when a man receiueth it, our Lorde entreth vnder his roofe, and exhorteth him that shal receiue it, to humble him selfe, and to saie (241)The .241. Vntrueth. For Origen saithe not▪ Vnto it. vnto it: Domine non sum dignus, vt intres sub tectum meum, I Lorde am not worthy that thou enter vnder my Roofe.

The B. of Sarisburie.

Who so euer erreth in this Article, committeth Idolatrie, and geueth Goddes honoure to a corruptible creature, that is no God. Therefore it behooued M. Hardinge, herein to leaue his gheasses, and to allege none, but good, substantial, and weighty reasons: and that, so muche the more, for that none of the Olde Catholique Fathers euer, either erected Temples, or Proclaimed Holy Daies in the name of the Sacrament, or euer willed the People to Adoure it, as the Maker of Heauen, and Earthe: or to beléeue in it, or to calle it God.

This notwithstanding, ye reasons, that M. Harding hath here founde out, are so sclender, & so simple, & guilefully, and vntruely geathered, that his frēdes of yt side maie happili suspecte, he hath vsed some collusiō, to betraie their cause. But to take awaie occasion of cauil, first wée stedfastly beléeue, & plainely confesse, that Christe is the Sonne of God,1. Iohan. [...]. Uery God, of Uery God: That he is the True God, and life euerlastinge: That he is God Blissed for euer: and that, Who so euer trusteth in him, shal neuer be confounded. And wée vtterly deteste, and accurse the Arians, the Nestorians, the Photinians, and al other like Heretiques, that either haue taught, or any waie doo teache the contrary. Neither is this question mooued of Christ him selfe, vnto whom, we knowe, al manner godly Reuerence, & honoure is be we, but onely of the Mystical Breade, whiche, by the witnesse of the Catholike learned Fathers, is not Christe him selfe, but onely a Sacramente of Christe. Whiche Sacramente, Ireneus saithe, standeth of two thinges, the one Earthly, the other Heauenly: [Page] not, that the one is Really lapped vp, or shutte within the other, wherein reasteth M. Hardinges errour:Chrysostom. in Matthae. hom. 83. but, that, as Chrysostome saithe, The one is Sensible, the other Intelligible: as it is also in the Sacramente of Baptisme: Or, that, as S. Augustine saithe,Augustin. contra Ad [...]mantum cap. 12. The one parte is the Signe, the other the thinge Signified: Or, that, as Tertullian saithe, The one parte is the Figure, the other the thinge Figured.

The Sacramente is the Earthely thinge: Christes Bodie is the Heauenly thinge.Tertullian. contra Marcionem lib. 4. The Sacrament is Corruptible: Christes Bodie is Glorious. The Sacramente is laide vpon the Table: Christes Bodie is in Heauen. The Sacramente is receiued into our Bodies: Christes Bodie is onely receiued into our Soules.

For manifeste proufe of this difference, S. Augustine writeth thus: Huius rei Sacramentum alicubi quotidi [...], alicubi certis interuallis dierum in Dominico praeparatur, Augustin. in Iohan. tracta. 26. & de Mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium: Res verò ipsa, cuius est Sacramentum, omni homini ad vitam, nulli ad exitium, quicunque eius particeps fuerit: The Sacramente of the Bodie of Christe is prepared in the Churche, in some places euery daie, in somme places vpon certaine daies: and is receiued from the Lordes Table, of some vnto life, of some vnto Condemnation. But the thinge it selfe, (that is, the Bodie of Christe, beinge in Heauen) whereof it is a Sacramente, is receiued of eueryman vnto life, and of noman to Condemnation: who so euer be partetaker of it.

Againe he saithe,De Con. Dis. 2. Qui discordat. Qui non mane [...] in Christo, &c. He that abideth not in Christe, nor hath Christe abidinge in him, doubtelesse he eateth not his Fleashe, not drinketh his Bloude, notwithstandinge he Eate, and Drinke the Sacrament of so greate a thinge vnto his iudgemente. By these fewe examples it is plaine, that the Sacramente of Christes Bodie is one thinge, and Christes Bodie it selfe is an other thinge: and that in Common, and natural manner of speache neither is Christes Bodie, the Sacramente: nor the Sacramente, Christes Bodie.

By these woordes of Ireneus, M. Hardinge, as he hath no manner likelyhoode to prooue, that he séekethe for, so he vtterly ouerthrowethe his whole fantasie of Transubstantiation. For Ireneus calleth the Earthely parte of the Sacramente, not the Formes, and Accidentes, as M. Hardinge imaginethe, but the very Substance, and Nature of the Breade, and that sutche Breade, as increasethe, and nourrishethe the Substance of our Fleashe. [...]enae. lib. 5. For so he writeth, Ex quibus augetur & consistit Carnis nostra Substantia.

But Origen teachethe vs, when wée receiue the Sacramente, to saie, Domme, non sum dignus, Therefore, saithe M. Hardinge, the Sacramente was called Lord, and God. Alas, what a miserable case is this, that cannot possibly stande without Falsifieinge, and Mayminge of the holy Fathers? Of the Falsi [...]ieinge, afterwarde. But touchinge the Mayminge, and manglinge of these woordes of Origen, yf it might haue pleased M. Hardinge, to haue reported them whole, as he founde them, there had ben no manner cause of doubte.

For thus the woordes lie: Intrat etiam nunc Dominus sub tectum Credentium duplici Figura, vel more, &c. Euen nowe the Lorde entrethe vnder the roufe of the Faithful, by two sundrie waies. For euen nowe, when the Holy, and Godly Bishoppes enter into your house, then throwgh them the Lorde entreth. And be thow persuaded, as yf thow receiuedst the Lorde him selfe. And when thow receiuest that Holy Meate, and that vncorruptible Banket, the Lorde entret vnder thy roufe.

Our Lorde (saithe Origen) entreth vnder our roufe, bothe when wee receiue a Holy man, and also when wee receiue the Holy Sacrament. And as Christe entreth into vs by the one, so doothe he also enter into vs by the other. So saithe the same learned Father writing vpon the Gospel of S. Mathew:Origen. in Mat [...]hae. homil. 35. Qui Discipulos Christi tradit, ipsum Christum tradit: Who so betraieth the Disciples of Christe, betraieth Christe him selfe. Now, if M. Hardinge wil say by force of these woordes, that Christe [Page] entreth Really, and Substantially into our mouthes, then must he also saye, that Christe likewise entreth Really, and Substantially into our material houses.

But for ful Resolution hereof, S. Ambrose saithe, That the Bodie of Christe it selfe entreth not into our Bodies. Thus [...]e writeth: Non iste Panis, De Con dist. 2. Non is [...]e. qui vadit in ventrem: sed Panis Vitae aeternae, qui animae nostrae substantiam fulcit. Christes Bodie is not the Breade, that entreth into our bellie: but the Breade of euerlasting life, that feedeth the Substance of our Soule. And therefore S. Cyprian saithe, Cyprian. De Coena Domini. Origen. in Diuer. Euang. locos homil. 5. The Bodie of Christe is the meate of our Soule, not the meate of our Bodie▪ For this cause Origen him selfe in the selfe same Homilie saith thus, Domine, non sum dignus, vt intres sub [...]ectum meū. Sed tantùm dic verbo: tantùm veni Verbo. Verbū est aspectus tuus▪ Lorde, I am not woorthy, that thou shouldest enter vnder my roufe. But onely speake the woorde: Onely come by thy woorde: thy woorde is thy sight. Againe he saithe, Origen. in Diuer. Euang. loco [...] hom. 1. Per Euangelistarum prae dicationem: per sui Corporis Sacramentum: per gloriosae Crucis Signaculum nobiscum Deus, & ad nos, & in nobis: God is with vs, and commeth to vs, and is within vs, by the Preachinge of the Euangelistes: by the Sacrament of his Bodie: and by the Signe of the glorious Crosse. Likewise againe, Fideles credunt Aduentum Verbi, Origen. in Diuer. Euang. loco [...] hom. 2. & libenter recipiunt Dominum suum: The faithful beleeue the comminge of the Woorde, and gladly receiue their Lorde.

So saithe S. Augustine, Sancti, qui sunt in Ecclesiâ, accipiunt Christum in manu, & in fronte: The holy men, that be in the Churche, receiue Christe in their hande,Augustin. in Apocalyp. Serm. 11. Tertullian. De Poenitentia. and in their forehead. So likewise Tertullian, Cùm te ad fratrum genua protendis, Christū contrectas: When thou fallest downe, to touche thy bretherns knees, thou touchest Christ.

Thus is Christe Touched: thus is Christe Receiued: thus is Christe Present: thus Christe Entreth vnder our roufe. As Christe entreth into vs by a Godly Minister, by his Woorde, by the Sacramente of Baptisme, by the Crosse, and by the Poore, euen so he entreth into vs by the Sacramente of his Bodie, and Bloude: [...]uen so, I say, & none other wise. And at euery such entringe of Christe wee ought to saye: O Lorde, I am not woorthy, that thou I shouldest enter vnder my roufe.

Now, if these woordes be sufficient to prooue, that the Sacrament was called Lorde, and God, then are the likewise sufficient to prooue, that the Water of Baptisme, that the Woorde of God, that a Crosse drawen in the forehead, and that a godly Bishop, or Minister was called Lorde, and God.

Here also appeareth a greate vntrueth in M. Hardinges Translation. For, where as Origen saithe, Et tu ergo humilians te [...]psum &c. And thou therefore humbling thee selfe, folow this Centurion, and say, Lorde, I am not vvoorthy, that thou shouldest enter vnder my roufe, meaning thereby, yt we ought to humble our selues vnto Christe, & to say vnto him, Lorde, I am not vvoorthy &c. M. Hardinge thought it better cominge to corrupte y• place, & to Trāslate, It, in steede of, Him. For thus he writeth, Origen exhorteth him, that shal receiue, It, to humble him selfe, and to say, vnto, It, Lorde I am not woorthy &c. And so by open fraude, and by falsifieing his Authours woordes, without feare, or blushinge, he teacheth Gods people to woorshippe a Creature in steede of God.

M. Hardinge. The .2. Diuision.

S. Cyprian in Sermone de Lapsis, telleth, how a man, who had denied God in time of persecution, hauinge notwithstandinge (the Sacrifice by the Priest doone) priuely with others receiued the Sacrament, not being able to eate it, nor to handle it, opening his handes, founde that he bare asshes. VVhere he addeth these woordes, Documento vnius ostensum est, Dominum recedere cùm negatur. By this example of one man it is shewed, that our Lorde departeth away, when [...]e is denied.

The B. of Sarisburie.

This gheasse hangeth not of S. Cyprians woordes, but of M. Hardinges Exposition. [Page] For S. Cyprian calleth the Sacrament, neither Lorde, nor God. The man, that he speaketh of, hauinge denied God in time of persequ [...]tion, and neuerthelesse afterwardes receiuinge the Holy Communion emonge other Christians, opened his hande, and founde the Sacrament turned into asshes. By this Miracle, saithe S. Cyprian, Wee are taught to vnderstande, that God, when he is denied, departeth from vs.

I trow, M. Hardinge wil not say, That the Sacrament had euer denied God: and yet by his exposition, God was departed, and gonne from it: nor wil he saye, that this man had denied the Sacramente: For he came emongst others, to receiue the Sacramente. But he had dissembled, and forsaken God: and therefore God had likewise forsaken him: and in token thereof he caused the Sacrament to mulder into asshes in his handes.

So S. Augustine,August. contra Epist. Parmenia ni [...] li. 2. ca. 13. speakinge of the Sacramente of Baptisme, and of the order of Priesthoode, saith thus: Si Sancta malos fugiant, vtrun (que) fugiat: If these Holy thinges (Baptisme, and Priesthoode) flee from il men, let them bothe flee from them, as wel the one, as the other.

Prosper saithe, Prosper. Senten. 1 [...]3. Non locorum interuallis, vel acceditur ad Deum, vel a Deo disceditur: Similitudo facit proximum, dissimilitudo longinquum: VVee neither come to God, nor goe frō God by distance of places. The Likenesse of minde maketh vs neare: the Vnlikenesse remooueth vs farre of.

When one Deuterius an Arian Bishop woulde haue Baptized a man after his blasphemous sorte,Paulus Diacon. li. 15. in histor. De Anastasio. Socrat. li. 7. ca. 17. suddainely the water was sunken away, and the Fonte stoode drie. The like storie is vttered also by Socrates, & by others. This Miracle was likewise a token, that God, when he is denied, departeth from vs.

Yet may not M. Hardinge conclude hereof, that the Water of Baptisme was therefore called Lorde, and God.

M. Hardinge. The .3. Diuision.

The same S. Cyprian in the exposition of the Pater nost [...]r, declaringe the fourthe petition of it, [...]ue vs this day our daily Breade, vnderstandeth it to conteine a desire of the holy Communion in this Blessed Sacrament, and saithe, Ideo Panem nostrum, id est, Christum dari nobis quotidie petimus, vt qui in Christo manemus, & vi [...]imus, à sanctificatione, & corpore eius non recedamus. Therefore wee aske our daily Breade, that is to say, Christe, to be geuen vnto vs, that wee▪ whiche abide and liue in Christe departe not from the state of holinesse, and Communion of his Bodie. (242)The .242. Vntrueth. For S. Cyprian calleth not the Sacrament Christe: but onely saith, Christe is the Breade, or foode by vvhom vvee liue. Here S. Cyprian calleth the Sacrament Christe, as he is in deede there present really, so as in the place alleged before he calleth it Lorde. And, I weene, our aduersaries wil imbarre the Sacrament of the name of Christe, no lesse then of the name of Lorde, or God, onlesse they make lesse of Christe, then of Lorde, and God.

The B. of Sarisburie.

Here M. Hardinge auoucheth three sundrie vntruethes with one breath. For S. Cyprian neither in these woordes calleth the Sacramente Christe, nor in the woordes before calleth it Lorde, nor anywhere euer saide, that Christes Bodie is Really presente in the Sacramente: Untruethes shoulde not so risely flowe from a good Diuine.

It is true, that S. Cyprian saithe, That Christe is our Breade, euen the same Breade, that came from Heauen, and geueth life to the worlde: whiche Breade, who so euer eateth, shal liue for euer.Basil. in psal. 44. So saithe S. Basile, Christe is called our Life, our Waye, our Breade, our Vine, our Light, our Swearde. Which woordes must be taken, not grossely, nor according to that soundeth in the Letter, but of a Mystical, and Spiritual meaninge. Therefore as Christe is our Spiritual Swearde, our Spiritual Light,[Page]our Spiritual Uine, our Spiritual waie, and our Spiritual Life, so is he also our Spiritual Breade. Origen saithe, Ne mireris, quòd Verbum Dei Caro dicitur: Origen. in E [...]o. homi. 7. nam & Panis, & Lac, & Olera dicitur: & pro mensura credentium, vel possibilitate sumentium diuersè nominatur. Marueile not, that the Woorde of God is called Fleashe: For it is also called Breade, and Milke, and Hearbes: and accordinge to the measure of the Beleuers, or possibilitie of the Receiuers, it is diuersly named.

Uerily, S. Cyprian saithe not, neither that the Sacramente is Christe, nor that Christe is the Sacramente. Therefore, where as M. Hardinge woulde reason thus, Christe is the Breade of Life: Ergo, The Sacramente is our Lorde, and God: he seemeth to presume ouer boldely of his Logique.

M. Hardinge. The .4. Diuision.

Verily this holy Martyr acknowledgeth this Sacramēt not for Lorde, and Christ onely, but (243)The. 243. Vntrueth. For. S. Cyprian saithe not, The Sacrament [...] is God: but onely shevveth, that God vvith his povver is assistante vnto the Sacrament, as also to the Sacramente of Baptisme. also for God, by these woordes in his Sermon De Coena Domini: Sicut in persona Christi Humanitas videbatur, & latebat Diuinitas, ita Sacramento visibili ineffabiliter Diuina se infudit Essentia. As in the Person of Christe, the manhoode was seene, and the Godhed was hidden, so the Diuine Essence (or Substance of God) hath infused it into the visible Sacrament vnspeakeably.

The B. of Sarisburie.

Here is an other proper kinde of proufe, euen like the reste. O holy Cyprian, yf thy manner of speakinge were not knowen, the Simple might easily be deceiued. I graunte, here is a greate Amplification, and Maiestie of woordes, sutche as the holy Fathers haue muche delited to vse in their Sermons to the People, but Specially intreatinge of the Sacramentes. S. Ambrose saithe,Ambros. De Sacramen. li. 1. c. 3. Sacerdos precem facit, &c. The Prieste maketh his Praier, to sanctifie the Fonte, and that the Presence of the whole Trinitie maye be in it.

Tertullian saithe, The holy Ghoste commeth downe from Heauen,Tertull. De Baptismo. and reasteth vpon the Water of Baptisme, and sanctifieth it of him selfe.

Euen thus S. Cyprian saithe, The Diuine Substance infuseth it selfe vnspeakeably into the Visible Sacramente: None otherwise, then as the Holy Ghoste, or the whole Blissed Trinitie infuseth it selfe into the Water of Baptisme.

Paulinus seemeth to write muche agréeably to these woordes of S. Cyprian:

Sanctus in hunc Coelo descendit Spiritus amnem:
Coelesti (que) Sacras Fonte maritat Aquas.
Concipit Vnda Deum.

The Holy Ghoste into this Water commeth downe from Heauen: And ioineth the Heauenly Waters, and these Waters bothe in one. Then the Fonte receiueth God.

What can be spoken with greater Maiestie? Then, saithe he, the VVater, or the Fonte receiueth God.

Yf M. Hardinge out of these woordes of S. Cyprian, be hable by this simple gheasse to prooue, that the Sacramental Breade was called Lorde, and God, then by the like gheasse, and the like woordes of Tertullian, S. Ambrose, & Paulinus, he maie also prooue, that the Water of Baptisme was likewise called Lorde, and God. For the fourme, and manner of speache is al one.

But these, and other like Phrases be vsual, Augustin. De Baptismo contra Donatistas, lib. 3. cap. 10. and ordinarie emonge the Ancient learned Fathers. S. Augustine writeth thus: Baptismi Sanctitas pollui non potest: & Sacramento suo Diuina Virtus assistit: The Holines of Baptisme cannot be defiled. The Heauenly power is assistante vnto the Sacramente. And againe, Deus adest Sacramentis, & verbis suis: God is Presente with his Woordes,Augustin. De Baptismo contra Donat. li. 5. c. 19. and Sacramentes.

Likewise S. Cyprian, touchinge the halowinge of the Oile, writeth thus: In Sacramentis Virtus Diuina potentiùs operatur. Adest Veritas Signo, & Spiritus Sacramento: In Sacramentes the Heauenly Power woorketh mightily.Cyprian de Vnctione Chrismatis. The Trueth is Presente with the Signe, and the Holy Ghoste is Presente with the Sacramente.

[Page] Al these woordes of the holy Fathers notwithstanding, I thinke, M. Harding wil not cal, neither the Water of Baptisme, nor the Oile halowed, Lorde, and God.

M. Hardinge. The .5. Diuision.

(244)The 244. Vntruth. For Chrysostome saith not, The Sacrament is God: but contrarywise saith, Quid Significat Panis? And ansvveareth, Corpus Christi. Chrysostome doubteth not to cal the Sacrament God in this plaine saieinge.In Priorem ad Corin. hom. 24. Nolimus obsecro, nolimus impudentes nos ipsos interimere: sed cum honore & munditia ad Deum accedamus, & quando id propositum videris, dic [...]ecum: Propter hoc corpus non amplius terra, & cinis ego sum: non amplius captiuus, sed liber. Let vs not, let vs not for Gods sake, be so shamelesse, as to kil our selues (by vnwoorthy receiuinge of the Sacrament) but with reuerence, and cleanesse let vs come to God. And when thou seest the Sacrament set foorthe, say thus with thy selfe: by reason of this Bodie, I am not more earth and asshes, no more captiue, but free.

The B. of Sarisburie.

Chrysostome, saith M. Hardinge, calleth the Sacramente God by plaine woordes. First, Chrysostome calleth not the Sacrament God by any manner, or kinde of woordes. Therefore wée may by plaine woordes, and boldely say, M. Hardinge here hath vttered an other greate vntrueth.

But Chrysostome intreatinge of the Holy Communion, saith vnto the people, Accedamus ad Deum, Let vs come vnto God. Here (saithe M. Hardinge) the Sacramente by these woordes is called God. O, when wil these men deale plainely, and simply with their Readers? M. Hardinge knoweth ful wel, that he muche abuseth this good Olde Father, and reporteth of him, that he neuer thought. He knoweth, that wee come to God, not by traueile of Bodie, or by shiftinge of places, but by inclininge, and bendinge our hartes vnto God. So S. Paule saithe, Let vs goe with boldenesse to the Throne of Grace. Hebrae. 4.

S. Augustine speakinge of the Sacrament of Baptisme,August. De peccatorum merit. & Remiss. li. 1. ca. 18. agreeth fully with these woordes of Chrysostome: Ad Medicum Christum, hoc est, ad percipiendum Sacramentum Salutis A [...]ternae portantur: Children are caried vnto Christe the Physician, that is to say, to receiue (Baptisme, whiche is) the Sacrament of Euerlastinge Saluation. By these plaine woordes of S. Augustine it appeareth, that Comming to Baptisme, is Comming to Christe. Yet may not M. Hardinge conclude thereof, that the Water of Baptisme was called Christe.

Our Comminge vnto Christe,August. Aduersus Iudaeos ca. 1. is Beléeuinge in Christe. S. Augustine saith, Quid est, Accedite, nisi, Credite? Accedite ad eum, qui in vestris auribus praedicatur.

Accedite ad eum, qui ante oculos vestros glorificatur. Ambulando non laborabitis. Ibi enim Acceditis, vbi Creditis. What is, Come, but, Beleeue? Come vnto him, that is preached in your eares. Come vnto him, that is glorified before your eies. Yee shal haue no paine in goeinge. For there ye Come, where ye Beleeue.

So Chrysostome, Chrysost. hom. 12 De Mul [...]ere Cananaea. Nunquid longè est a te Deus, vt vadas ad locum aliquem? Non includitur loco: sed semper est in proximo: Is God farre away from thee, that thou shouldest neede to remooue to some place, to come vnto him? God is not conteined in any place: but is euermore at hande.

Likewise saith Nazianzene, Nazianzen. De [...]oenitentia. Accede fidens ad Christum: Riga p [...]des eius: Come boldely vnto Christe, and wasshe his feete. Therefore S. Augustine saithe, Accedant ad Iesum,Augustin. contra Faust. li. 33. ca. 1.non Carne, sed Corde: non Corporis Praesentia, sed Fidei Potentia: Let them come vnto Iesus, not with their Fleashe, but with their Harte: not by Presence of Bodie, but by the power of Faithe.

Thus wee come vnto Christe in Baptisme, in Gods Woorde, in the Sermon, and in the Holy Communion: not by moouinge of the Bodie, or changinge of places: but by the Deuotion of the harte, and traueile of the minde.

Now, that the Reader him selfe may see some parte of M. Hardinges courteous dealinge in this behalfe, it shal not be amisse, briefely to touche certaine other [Page] woordes of Chrysostome, that immediatly wente before: by whiche woordes he seemeth of purpose to teache vs, where wée ought to séeke for Christe, and by what waies, and meanes wée maie comme vnto him.

His woordes be these, Aquilae in hac vita facti ad ipsum Coelum euolemus, & caet. Beinge made Eagles in this life, let vs flee vp into Heauen, or rather abooue the Heauens. For where as the Carkesse is, there are the Eagles. The Carkesse is our Lordes Bodie in respecte of his Death. But he calleth vs Eagles, to shewe vs, that, who so wil comme neare to that Bodie, must mounte on highe, and haue no dealinge with the Earth, nor to bowe downewarde, or to creepe beneathe, but euer to soare alofte, and to beholde the Sonne of Iustice, and to haue a quicke eie in our harte.

Thus S. Chrysostome teacheth vs, bothe where Christe reasteth in the Glorie of his Father: and by what meanes wée maie comme vnto him: and with what eies wée maie beholde him. Then hauinge thus auaunced our mindes into Heauen, he saithe, Propter hoc Corpus, &c. For this Bodies sake, (that I sée at the Right hande of God) I am [...]omore a prisoner, I am no lenger dust, and asshes. Touchinge the Sacrament, by these most plaine woordes he calleth it Breade. For thus he saithe, euen in the same Homilie, Quid significat Panis? Corpus Christi: What doothe the Breade (of the Sacramente) Signifie? He answeareth, The Bodie of Christe. He saith not, The Breade is Christe: But, The Breade Signifieth the Bodie of Christe.

Yet notwithstandinge, M. Hardinge saithe, that these woordes, Accedamus ad Deum, importe as muche, as, Let vs comme to the Sacramente, And thereof imagineth, that the Sacramente by plaine woordes is called God. But in deede that Holy Father by these woordes carrieth vs so far abooue M. Hardinges God, as the Sprite is abooue the Bodie, or as Heauen is abooue the Earthe. For he teacheth vs to comme to Christes Bodie, not as lieinge presently before our eies, but as beinge in the Glorie of God in Heauen.

M. Hardinge. The .6. Diuision.

And least this sense taken of Chrysostome shoulde seeme ouer straunge, this place of S. Ambrose, who liued in the same time, and agreeth with him thoroughly in doctrine, may seeme to leade vs to the same.De ijs qui [...]ysterijs [...]itiantur, [...]p. 9. Quid edamus, quid bibamus, alibi tibi per Prophetam Spiritus Sanctus expressit, dicens: Gustate, & videte, quoniam suauis est Dominus, beatus vir qui sperat in eo: In illo Sacramento Christus est, quia Corpus est Christi. VVhat wee ought to eate, and what wee ought to drinke, the Holy Ghoste hath expressed by the Prophete in an other place, sayeinge: Taste, and see,Psalm. 33. [...]collecta [...]eis in. 10. [...]. prioris ad Corint. how that our Lorde is sweete, blessed is the man that trusteth in him. In that Sacrament is Christe, because there is the Body of Christe. Here S. Ambrose (245)The .245. Vntrueth. For S. Ambrose applieth these vvoordes vnto Christe him selfe, and not vnto the Sacramente. referring those woordes of the Psalme to the Sacrament, calleth it Lorde, and that Lorde, in whom the man that trusteth, is blessed, who is God.

The B. of Sarisburie.

To saie, that Christe is either in the Scriptures, or in the Manna, or in the Sacramente of Baptisme, or in ye Sacramente of his Bodie, it is not newe Phrase, or manner of speache, but commonly vsed of the Ancient Fathers. S. Hierome saithe, Christus clausus latebat in Litera: Christe laie hidden in the Letter. Hieronym. ad Paulinum. S. Augustine saithe, Pij in Manna Christum intellexerunt: The Godly in Manna vnderstoode Christe.

Againe he saithe, Vt Petra erat Christus propter firmitatem: August. De Vtilitate Poeniten. Augusti. contra Faustū. li. 12. c. 1. ita Manna erat Christus, quia descendit de Coelo: As the Rocke was Christe in respecte of Constancie, and steaddinesse: euen so was the Manna Christe, bicause it came downe from Heauen.

S. Hierome saithe, Lapis ille, qui erat ad caput Iacob, Christus erat. Lapis ille Christus est: The Stoane, that laie vnder Iacobs heade, was Christe.Hieronym. in Psalm. 133. That Stoane is Christe.

Origen saithe, Mare Baptismus est: Nubes Spiritus Sanctus est: Origen. in Ca [...] tica homi. 2. Agnus Saluator est: The Sea is Baptisme: The Clowde is the Holy Ghoste: The Lambe is our Saueour.

[Page] And, to be shorte, a Doctour, although not very anciente, yet of M. Hardinges owne side,Fortalitium Fidei. lib. 1. one, that wrote the Forte of Faithe, and therefore in this case maie not iustly be refused, writeth thus: Christus vendebatur in Iosepho: Suspendebatur in Botro: Crucifigebatur in Serpente: Christe was solde in Iosephe: Hanged in the Cluster of grapes: and Crucified in the Serpente.

Al these, and sutche other like Phrases of speache must be taken, not of any Real, or Fleashely Beinge, accordinge to the shewe of the letter: but onely as in a Sacramente, or in a Mysterie.

But M. Hardinge wil saie, The Sacramente, of S. Ambrose is called Lorde. This is an other vntrueth, and like the reste of M. Hardinges proufes. Christe sittinge nowe at the Right hande of God is the Breade, and foode of life: Thither S. Ambrose calleth vs: There he biddeth vs, to taste, and see, that the Lorde is sweete, and graceous. And he addethe immediatly, Beatus vir, qui sperat in eo: Blissed is the Man, that trustethe in him. Notwithstandinge it might very wel serue his purpose, yet, I thinke, M. Hardinge wil not saie, The man is blissed, that trustethe in the Sacramente.

For so to saie, as it shal hereafter appeare, it were greate blasphemie.

And that S. Ambrose meante this, not of the Sacramente, but of the Bodie of Christe it selfe, that is represented by the Sacramente, it is plaine by other his woordes bothe goinge before, and also immediatly folowinge after. A litle before in the same Chapter he writeth thus:Ambros. De illis qui initiantur Myster. c. 9. Ante benedictionem verborum Coelestium alia Species nominatur: post Consecrationem Corpus Christi Significatur. Before the Blissinge of the Heauenly woordes, it is called an other kinde: But after Consecration, the Bodie of Christe is Signified.

The woordes nexte folowinge in the same sentence are these: Non ergo Corporalis esca, sed Spiritualis est. Therefore Christes Bodie is not Corporal foode (to be receiued into the Bodie) but Spiritual foode, that is to saie, to be receiued with the Sprite.

Whiche woordes M. Hardinge, as his manner is, thought it best skil, to dissemble. God quicken the inwarde senses of his vnderstandinge, that he maie taste, and sée, that the Lorde is sweete, and graceous.

M. Hardinge. The .7. Diuision.

Agreeably to this saithe S. Augustine, in a sermon de verbis Euangelij, as Beda reciteth. Qualem vocem Domini audistis inuitantis nos? Quis vos inuitauit? Quos inuitauit? Et quis praeparauit? Inuitauit Dominus seruos, & praeparauit eis cibum seipsum. Quis audeat manducare Dominum suum? Et tamen ait, qui manducat me, viuet propter me.

VVhat manner a voice is it, that ye haue heard of our Lorde inuitinge, and biddinge vs to the feast? VVho hath inuited? VVhom hath he inuited? And who hath made preparation? The Lorde hath inuited the seruantes, and hath preparedThese vvoordes are spoken, not of the Sacramēt but of Christes Bodie it selfe represented by the Sacramente. him selfe to be meate for them. VVho dareth be so bolde as to eate his Lorde? And yet he saithe, He that eateth mee, shal liue for cause of mee.

Cyrillus accompteth (246)The .246. Vntrueth. For Cyril speaketh these vvordes of Christes Bodie it selfe: and not of the Sacramēt of Christes Bodie. the Sacramēt for Christ, and God the worde, and for God,In Iohan. li 4. cap. 15. Iohan. 6. in this saieing. Qui carnem Christi manducat, vitam habet aeternam. Habet enim haec caro Dei verbum, quod naturaliter vita est. Proptereà dicit: Quia ego resuscitabo eum in nouissimo die. Ego enim dixit, id est, Corpus meum quod comedetur resuscitabo eum. Non enim alius ipse est, quàm Caro sua, &c. He that eateth the fleashe of Christe, hath life euerlastinge. For this fleashe hath the woorde of God, whiche naturally is life. Therefore saithe he, that I wil raise him in the laste daie. For I, quothe he, that is to saie, my Bodie, whiche shal be eaten, shal raise him vp againe, for he is no other, then his fleashe, &c.

The B. of Sarisburie.

It is true, that S. Augustine saithe, that Christe prepared him selfe, to be meate for vs. For Christe him selfe saith, He that eateth mee, shal liue through mee. Neither was it so needeful, for proufe hereof, to borrowe S. Augustines woordes out of Beda. He might haue founde the same meaninge, both in S. Augustine him selfe, and[Page]also in other olde Fathers in sundrie places. S. Augustine writeth thus, Augustin. de Verl. Domi. Secund. Luc. Sermon. 29. Panis est, & Panis est, & Panis est, Deus Pater, Deus Filius, & Deus Spiritus Sāctus. Deus, qui tibi dat nihil melius, quā tibi dat: It is Bread, it is Breade, and it is Breade (meaning thereby, not the Sacramente, but ye Spiritual Breade of life) God the Father, God the Sonne, and God the holy Ghost. God, that geueth it vnto thee, geueth thee no better thinge, then him selfe. So S. Hierome, Sancti vescuntur Coelesti Pane, Hieronym. ad Pamma. aduer. error. Iohan. Hierosolymit. Gregor in Iob. li. 7. ca. 4. & saturantur omni Verbo Dei, eundem habentes Dominū, quem & Cibum: Holy men eate the Heauenly Breade, and are filled with euery Woorde of God, hauinge the same Lorde, that is their Meate.

So S. Gregorie, Praesepe natus impleuit, qui Cibum Semetipsum mortalium mentibus praebuit: Beinge borne he filled the m [...]nger, that gaue him selfe Meate to the mindes, or Soules of men. In this sense, and none otherwise, Cyrillus saithe, I, that is to saye, my Bodie, that shalbe eaten, shal raise him vp againe. For Christe is none other, then his Fleashe.

Al these saieinges be true, and out of question. Yet notwithstandinge, that M. Hardinge woulde geather hereof, is not true, that is, that either S. Augustine, or any of these holy Fathers euer called the Sacramente, either Lorde, or God, or Christe him selfe.

S. Augustine in diuers places teacheth vs, that Christes Bodie it selfe, August. in Iohannem tracta. 26. Qui manducat mente, non qui premit dēte. August. in Iohā. tracta. 59. and the Sacramente thereof are sundrie thinges. And the difference he openeth in this sorte, That Christes Bodie is receiued inwardely, with the minde: but the Sacrament is outwardely pressed, and bruesed with the toothe. And therefore he calleth the Sacrament, Panem Domini, The Breade of the Lorde: But Christe him selfe he callethe, Panem Dominum, The Breade, that is our Lorde. And expoundinge these woordes of Christe, Geue vs this day our dayly Breade, He saithe thus, Augustin De Sermone Domini in monte li. 2. This Dayly Breade wee may vnderstande, either for the Sacramente of Christes Bodie, whiche wee receiue euery daye, (as then the whole people vsed to doo) or for that Spiritual foode (of Christes Bodie it selfe) of whiche our Lorde saithe, Woorke ye the Meate, that perisheth not: and againe, I am that Breade of Life, that came downe from Heauen. Here wee see an other notable difference bitwéene Christes Bodie it selfe, and the Sacrament of his Bodie.

And, if it had pleased M. Hardinge, to haue taken better viewe of his places, thus he might haue séene S. Augustine him selfe, euen in the same place, expounde him selfe. For thus he saithe, Nulli est aliquatenus ambigendum, Augustin. ad Infantes. Citatur a Beda in 1. Corin. 10. tunc vnumquen (que) Fidelium Corporis, & Sanguinis Domini participem fieri, quando in Baptismate membrum Christi efficitur: nec alienari ab illius Panis, Calicis (que) consortio, etiam si, antequam Panem illum Comedat, & Calicem bibat, de hoc saeculo in vnitate Corporis Christi constitutus abscedat. Sacramenti enim illius participatione ac beneficio non priuatur, quando ipse hoc, quod illud Sacramentum Significat, inuenit: Noman may anywyse doubte, but that euery Faithful man is then made partetaker of the Bodie, and Bloude of Christe, when in Baptisme he is made a member of Christe: and, that he is not put from the felowship of that Breade, and Cuppe, although he departe this life in the Vnitie of Christes Bodie, before he Eate of that Breade, or Drinke of that Cuppe. For he looseth not the partetaking, and benefite of that Sacrament, so longe as he findeth the thing (that is, the Bodie of Christe it self) whiche is Signified by that Sacramente. Here S. Augustine teacheth vs, that a Faithful man is partetaker of Christes Bodie it selfe, ye althoughe he receiue not the Sacrament of his Bodie.

And, as S. Augustine in these woordes here alleged by M. Hardinge saithe, Augustin. in Iohan. tracta. 7 Christus praeparauit Cibum Seipsum, So writinge vpon S. Iohn he saithe thus, Christus inuitauit nos ad Euangelium suum: & ipse Cibus noster est: quo nihil dulcius, sed si quis habeat palatum in Corde: Christe hath called vs vnto his Gospel: and he himself is our Meate: then whiche meate there is nothinge sweeter: if a man haue wherwith to taste it in his harte.

So againe he saithe, Deus Panis intus est Animae meae: August. Confession. li. 1. God is the inwarde Breade [Page] (not to enter into my Bodily mouthe, but) of my Soule.

Thus wée see, The one parte of M. Hardinges tale is true, That Christe him selfe is our Breade: But the other part [...] is vnture, That the Sacramente is that Breade. And it were a strange forme of reasoninge, to say thus, Christe is our foode, wee eate him with our Soule, and with our Sprite, and liue by him: Ergo, the Sacrament in S. Augustines time was called Lorde, and God. The errour, & falshead of this Argumente, bisides sundry other infirmities, standeth in the Equiuocation, or double taking of this woorde, Eating: whiche hath relation, sometime to the material mouthe of our Bodie: Sometime to Faithe, whiche is the Spiritual mouthe of our Soule. S. Iohn saith, Christe hath wasshed vs with his Bloude. Apocalyp. 1. Bernard. Super missus est, Sermo. 3. And S. Bernarde saithe, Lauemur in Sanguine eius: Let vs bathe our selues in the Bloude of Christe. Yet M. Hardinge may not hereof conclude, that the Water of Baptisme in deede, and Uerily is that Bloude.

M. Hardinge. The .8. Diuision.

Noman more expressely calleth the Sacrament by the name of God,He liued eleuen hundred yeeres after Christe▪ in the greate Corruption of the Churche. then S. Bernarde in his godly Sermō de coena D [...] ̄i ad Petrū presbyterū. VVhere he saith thus, Comedunt Angeli verbum de Deo na [...]ū, Comedunt homines verbū foenū factū. The Angels eate the woorde borne of God, men eate the woorde made haie, meaninge hereby the Sacrament, whiche he calleth the woorde made haye, that is to witte, the woorde incarnate. And in an other place there, he saithe. Haec est verè indulgentia coelestis, haec est verè cumulata gratia, haec est verè superexcellēs gloria, sacerdotem Deū suum tenere, & alijs dando porrigere. This is verily an heauenly gifte, this is verely a bountiful grace, this is verely a passing excellent glorie, the Prieste to holde his God, and in geuinge to reache him foorthe to others. In the same sermon speaking of the merueilouse sweetenes that good Bishops and holy religiouse men haue experience of, by receauinge this blessed Sacrament, he saithe thus. Ideo ad mensam altaris frequentiùs accedunt, omni tempore candida facientes vestimenta sua, id est, corpora, prout possunt, melius, vtpote Deum suum manu & ore contrectaturi. For this cause they come the oftener vnto the bourde of the Aulter, at al times makinge their garmentes, that is to say, their Bodies, so white, as they can possible, as they, who shal handle their God with hande and mouth. An other place of the same sermon, for that it conteineth a holesome instructiō, beside the affirming of our purpose, I can not omitte, I remitte the learned to the Latine, the English of it is this. They are merueilouse thinges brethren, that be spoken of this Sacrament, Faith is necessarie, Knowledge of reason is (here) superfluous. This, let Faith beleeue, let not vnderstandinge require, least that either not being founde, it thinke it incredible, or beinge founde out, it beleeue it not to be singuler and alone. And therefore it behoueth it to be beleeued simply, that can not be searched out profitably. VVherefore searche not, searche not, how it may bee, doubt not whether it bee. Come not vnto it vnreuerently, least it be to you to death, Deus enim est, & quanquàm Panis Mysteria habeat, mutatur tamen in earnem. For it is God, and though it haue mysteries of Breade, yet is it chaunged into Fleashe.1. Corin. 1▪ God and man it is that witnesseth Breade truly to be made his Fleashe. The vessel of election it is, that threatneth Iudgement to him that putteth no difference in iudginge of that so holy Fleash. The selfe same thinge thinke thou, O Christen man, of the VVine, giue that honour to the VVine. The Creatour of VVine it is, that promoteth the VVine to be the Bloud of Christ. This far holy Bernard.

The B. of Sarisburie.

Bernarde was a Monke, & liued at Clara Uallis aboute the same time, y• Thomas Becket liued here in Englande:Anno Dom. 1117. at whiche time, as it appeareth by his often complaintes, the Churche of God was miserably defaced. For thus he writeth, namely touchinge the Cleregie of Rome:Bernard. in psal. Qui habitat. Nihil integri est in Clero &c. In the whole Cleregie (wherein he includeth the Pope, the Cardinalles, the Bishoppes, & al the reste) there is no parte leafte sounde. It remaineth now, that the man of Sinne that is, Antichriste, be reueled. De Conuersione Pauli. From the toppe to the toe, there is no health. The Seruantes of Christe now serue Antichriste. Therefore Bernarde, liuinge in a time of suche corruption, and beinge carried away with the tempeste,In Canti. Canticorum. & violence of the same, muste néedes in these cases beare the lesse credite. How be it, in other places he séemeth somewhat to [Page] rectifie his owne meaninge.Bernard. in Cantica Canti. Sermone. 28. For thus he writeth, Quasi verò Christus, cùm iam ascenderit in Coelum, tangi a Maria, aut velit, aut possit. Et vti (que) poterit: sed affectu, non manu: Voto, non oculo: Fide, non sensibus: As though Christe, after he is Ascended into Heauen, either can, or wilbe touched of M [...]rie. And verily he may be touched: but with loue, not with hande: with desire, not with eie: with Faithe, not with senses.

If M. Hardinge wil presse vs further with that, S. Bernarde saithe, The Priest holdeth God in his handes, it may please him to consider, that the rigour thereof may be qualified by a conuenient exposition.Chrysostom. De Sacerdotio li. 3. So S. Chrysostome saithe, Adest Sacerdos gestans Spiritum Sanctum: The Priest is present bearinge the holy Ghoste.

And S. Gregorie saithe, Gregori. in Iob. li. 27. ca. 6. Paulus praedicando Deum infundebat audientibus: Paule by his Preachinge powred God into his hearers. And againe, Latens in Pauli pectore, quasi sub tentorio ibat Deus: Hieronym. ad Pammachi. aduersus error. God wente in Paules harte, as vnder a tente. S. Hierome saithe, His, qui baptizandi sunt, publicè tradimus Sanctam, & Adorandam Trinitatem: Vnto them, that are to receiue Baptisme, wee openly deliuer the Holy Trinitie. The meaninge hereof is this, That he receiueth the Trinitie, that receiueth the Faithe, and Doctrine of the Trinitie. Iohan. Hierosolymitani.

Now, as S. Chrysostome saithe, The Priest beareth the Holy Ghoste: As S. Gregorie saithe, S. Paule powred God into his hearers: And as S. Hierome saithe, Wee deliuer the Holy Trinitie: Euen so it may séeme, Bernarde saith, The Priest holdeth God in his hande: that is to say, not Really, or in déede, but in a certaine peculiar manner, and fourme of speache. For by a Rhetorical amplification of woordes, he holdeth God, that holdeth any thinge specially perteining vnto God.

Thus must these, and other like woordes be salued: namely these of Bernard, for that they seeme expressely to require the same. For thus they stande, far otherwise, then M. Hardinge hath reported them: Deum suum manu, & ore contrectaturi, & colloquentem [...]ibi ipsis audituri: To touche God with their hande, and with their mouthe, and to beare him speakinge vnto them. Which later clause M. Hardinge, as his manner is, hath purposely dissembled. As the Priest heareth Christe speake vnto him, so he holdeth Christ in his hande. But the Priest heareth not Christ speake Uerily, and in deede, but by a Figure: Therefore it seemeth, it may reasonably be geathered of the same, that he holdeth not Christe in his hande Really, and in déede, but onely by way of a Figure.

Thus muche touchinge Bernarde. Notwithstanding it is likely, and thought of many, that as wel herein, as in other cases of Religion, He was leadd [...] awaye with the errours, and ignorance of his time.

M. Hardinge. The .9. Diuision.

Here let our aduersaries, touchinge this Article, consider and weigh with them selues, whether they be Lutherans, Zuinglians, or Geneuians, what Englishe they can make of these woordes vsed by the Fathers, (247)The. 247. Vntruth. For not one of al these vvoordes is applied to the Sacrament. and applied to the Sacrament in the places before alleged: Dominus, Christus, Diuina essentia, Deus, Seipsum, verbum Dei, Ego, verbum foenum factum, Deum suum. The number of the like places, that might be alleaged to this purpose, be in manner infinite. Yet M. Iuel promiseth to geue ouer, and subscribe, if any one may be founde. Now wee shal see, what trueth is in his woorde.

The B. of Sarisburie.

I doubt not, but by these few wel considered, it may easily appeare vnto ye discrete Reader, that none of al these Ancient Fathers, neither Ireneus, nor Origen, nor Cyprian, nor Chrysostome, nor Ambrose, nor Augustine, nor Cyrillus, for ought, that may appeare by their woordes, euer called ye Sacrament, either Lorde, or Christe, or Diuine substāce, or God, or Him Self, or the Woorde of God, or their God: notwithstandinge M. Hardinge hath taken some paines, by guileful Translations, and vnaduised asseuerations, to make some appearance of the same.

[Page] S. Hierome saithe, Hierony. in Matt. ca. 26. Falsi testes sunt, qui non eodē sensu dicta proferunt, quo dicuntur: They that reporte woordes in other sense, The Sacram. inferiour to Goddes vvoorde. then they were spoken, are false witnesses.

M. Hardinge. The .10. Diuision.

In the weighing of this doctrine of the Churche, litle occasion of wicked scoffes, and blasphemies against this blessed Sacrament shal remaine to them, that be not blinded with that grosse, and fonde errour,M. Hardinge hath imagined this errour of him selfe. that denieth the inseparabilitie of Christe, but affirmeth in this Mysterie to be present his f [...]eashe onely, without Bloud, soule, and godhead. VVhiche is confuted by plaine Scriptures. Christe raised from the dead, now dieth no more. Rom. 6. He suffereth him selfe no more to be diuided. 1. Cor. 1. Euery sprite that loseth Iesus, this is Antichriste. 1. Ioan. 4. Hereof it foloweth, that if Christe be verily vnder the forme of Breade in the Sacrament, as it is other where sufficiently prooued: then is he there entier, and whole, Fleashe, Bloude, and Soule, whole Christe, God and man, for the inseparable vnion of bothe natures in one person. VVhiche mater is more amply declared in the Article of the Adoration of the Sacrament.

The B. of Sarisburie.

In the ende M. Harding confirmeth this Doctrine by the Confutation of an errour: whiche for the noueltie, and strangenesse of it, may easily seeme to be his owne: and therefore ought of right to be called, M. Hardinges errour. For, I beléeue, it was neuer, neither defended, nor imagined by any other.

He surmiseth, there be some, that either haue saide, or els may saie, that Christes Fleashe is present Really in the Sacrament: how be it deade, and bloudlesse, and vtterly voide bothe of Soule, and Godheade. This is a new errour, neuer tamed, or touched before this time.

As for vs, wee doo constantly beléeue, and confesse, that Christe the very natural Sonne of God receiued our Fleashe of the Blissed Uirgin, & that, where so euer that Fleashe is, there is also bothe the Godheade, and the Soule.

Of this vndoubted truth M. Hardinge geathereth an impertinent Conclusion. For thus he reasoneth, If Christe be verily vnder the Fourme of Breade in the Sacrament, then is he there intiere, and whole, God, and Man. In deede, the first being graunted, the rest must needes folow. But how is M. Harding so wel assured of the first? What olde Doctour, or Ancient Father euer taught him, that Christes Bodie is Really, and fleashly present vnder these Formes, or Fantasies of Breade, and Wine? If the learned Fathers saie so, it were good, to shew it: If they saie not so, it is greate shame, to pleade it. Uerily, al that M. Hardinge hath yet saide, is not hable to prooue it.

Now, good Christian Reader, for thy better satisfaction in this case, beinge so dāgerous, wherin who so erreth, is an Idolater, & knoweth not God, it may please thee briefely to consider, bothe ye Ancient godly Fathers vndoubted iudgement touching this Sacrament, and also the ancient order, and vsage of the same.

First, Chrysostom. in Opere Imperfecto. hom. 11. concerninge the iudgement of the Fathers, in this behalfe, S. Chrysostome saithe, In vasis sanctificatis, non verum Corpus Christi, Sed Mysterium Corporis Christi continetur: In the Holy vessels, not the very, or true Bodie of Christe, but the Mysterie of Christes Bodie is conteined.

S. Augustine saith, 1. Quaest. 1. Interrogo [...]os. Interrogo vos, Fratres, dicite mihi: quid plus videtur vobis, Corpus Christi, an Verbum Christi? Si vultis verè respondere, hoc dicere debetis, quòd non sit minus Verbum Dei, quàm Corpus Christi: I demaunde of you this question, my Brethren, answeare mee. VVhether thinke you, is greater, the Bodie of Christe (meaning thereby the Sacrament) or the Woorde of Christe? If ye wil answeare truely, this must yee say, that the VVoorde of God is no lesse, then the Bodie of Christe. S. Hierome saith, Ego Corpus Iesu Euangelium puto▪ Et quamuis, Hieronym. in psalm 147. quod Christus dicit, qui non manducat meam Carnē &c. possit intelligi de Mysterio, tamē veriùs Corpus Christi, & Sanguis [...]ius Sermo Scripturarum est: I take, the Bodie of Jesus to be the Gospel. And, al be it these woordes of Christe (He that eateth not my Fleashe &c.)Veriùs. may be taken of the Sacrament, yet in truer sense the Woorde of the Scriptures is the Bodie, and Bloude of Christe.

[Page] Likewise saithe Origen, Quòd si circa Corpus Christi seruandum tanta vtimini tautela, quomodò putatis, minoris esse periculi, Verbū Dei neglexisse, quàm Corpus eius? Yf ye take suche heede in ke [...]pinge (the Sacrament, The Sacrament a Creature. whiche is called) the Bodie of Christe, how can you thinke there is lesse danger,Origen. in Exod. hom. 13. in despisinge the Woorde of God, then there is in despisinge (the Sacramente, that is called) the Bodie of God?

It the Sacrament were in deede, and Really the Bodie of Christe, and so our very Lorde, and God, thus to compare it with a Creature, and to make it inferiour vnto the same, as S. Augustine, S. Hierome, Origen, and other godly Fathers doo, it were greate blasphemie.

S. Augustine saithe, Augustin. De Vni [...]o Baptism [...] contra Petilianum. ca. 5. Plus est vnus Deus, quàm vnus Baptismus. Neque enim est Baptismus Deus. Sed ideò magnum aliquid est, quia Sacramentum est Dei: One God is more, then one Baptisme. For Baptisme is no God. But yet is Baptisme a greate thinge, bicause it is a Sacramente of God.

Origen that greate learned Father saith, Origen in Matthaeum ca. 15. Ille Panis, qui sanctificatur per Verbum Dei, & Obsecrationem, iuxta id, quod habet materiale, in ventrem abit, & in secessum eijcitur: The Breade, that is sanctified by the Woorde of God, and by praier, touchinge the Material parte of it (whiche is the Sacramente) entreth into the Belly, and passeth into the draught. These woordes were horrible to be spoken, if the Sacrament in deede were Christe, and God.

S. Ambrose expoundinge these woordes of Christe, Ambrosi. de Benedictionth. patriarcharum. Geue vs this day our dayly Breade, saith thus, Hodiè dat nobis hunc Panem, quem ipse quotidiè Sacerdos Cō secrat suis Verbis. Possumus & ipsum Dominum accipere, qui ait, Ego sum Panis vitae: Euen this day Christe geueth vs this (dayly) Breade (that is, the Sacrament) whiche he him selfe beinge the Priest doothe dayly Consecrate with his owne woordes. Wee may take the same dayly Breade also for our Lorde him selfe, that saith, I am the Breade of life. Hereby it is plaine, that Christe him selfe, and the Sacramente are sundrie thinges: and that neither the Sacrament is Christe him selfe, neither Christe him selfe is the Sacramente.

S. Chrysostome saithe, Chrysostom. in Opere Imperfecto. hom. 49. Habent & Haereses in Sch ismate similiter Ecclesias &c. Heresies in their Schisme haue likewise Churches, as wel as haue the Catholiques, likewise the Holy Scriptures, likewise Bishoppes, likewise orders of Clerkes, likewise Baptisme, likewise the Sacrament (of the holy Communion) likewise al other thinges: and, to be shorte, Christe him selfe. Here likewise this holy Father S. Chrysostome, contrary to M. Hardinges fantas [...]e, presupposeth a greate difference between the Sacrament, and Christe him selfe.Ambrosi. De Sa [...]cram. li. 4. ca. 3. But what can be so plaine, as these woordes of S. Ambrose touching the same? Venisti ad Altare: vidisti Sacramenta posita super Altare: & ipsam quidem miratus es Creaturam. Tamen Creatura solennis, & nota: Thou camest to the Aultar, and sawest the Sacrament laide vpon the Aultar: and thou marueiledst at the Creature. And yet is it a Creature Common, and knowen. Here S. Ambrose by expresse woordes calleth the Sacrament, not Lorde, or God, but a Creature.

Therefore Epiphanius thereof writeth thus, Epiphan. in Anchorato. Hoc est rotundae figurae, & insensibile, quantum ad potentiam &c. Dominum verò nostrum nouimus totum sensum, totum sensitiuum, totum Deum, totum mouentem. This thinge (that is, the Sacrament) is of [...] rounde fourme, (for it was a greate thicke rounde Cake) and, touchinge any power, that is in it, vtterly voide of sense. But wee know that our Lorde is whole sense, whole sensible, whole God, whole moouinge. In these woordes, bitwéene Christe, and the Sacrament appeareth likewise a greate difference.

Iustinus Martyr saithe, Iustinus Marty [...] in Colloquio cum Tryphon [...] Alimento Humido, & Sicco admonemur, quae propter nos Deus Dei filius perpessus fit: By Drie, and Moyste foode (whereby he meaneth the Sacrament) wee are taught, what thinges God the sonne of God hath suffered for vs.

Cyrillus calleth the Sacramente, Fragmenta Panis, Fragmentes, or peeces of Breade. Cyrill in Iohan. li. 4. ca. 14.

S. Augustine Augustin. in Iohan. tract. 2 [...]. calleth it, Buccellam Dominicam. The Lordes morsel.

Certainely, it had beene horrible wickednesse, to haue called the Sacramente [Page] by any of these names, either a Creat [...]e: or, a thinge Insensible, and voide of Life: or, a Foode Drie, and Moyste: or, a Morsel: or, a Fragmente, or, a peece of Breade, If the Holy Fathers had beene perswaded, as M. Harding beareth vs in hande, that the Sacrament was their Lorde, and God.

Chrysostome in the Communion, that commonly beareth his name,Liturgia Chrysostom. after the Consecration praieth thus, Wee bes [...]he thee, O God, to sende downe thy Holy Ghoste vpon these (Sacramentes, or) Presentes laide before vs.

And M. Hardinge him selfe in his Masse, in like manner after Consecration, maketh his Praiers vnto God in this wise: Looke, O Lorde, vpon these Sacramentes with a graceous, and a cheareful countenance, and vouche saue to receiue the same, as thou diddest sometime receiue the Oblations of Abel thy Childe, and the Sacrifice of our Patriarke Abraham, and the thinge that was offered vnto thee by the high Priest Melchisedek.

It were very muche for M. Hardinge to say, that he praieth God, that the holy Ghoste may come vpon Christe: or, that God at his request, and for his sake, wil fauourably, and chearefully beholde his owne Sonne: or, so receiue him, beinge our Lorde, and God, as he sometime receiued a Goate, or a Weather, or any other like corruptible kinde of Sacrifice.

How be it, if he speake plainely, and dissemble not, as some of his frendes are afraide, he dooth, then is this vndoubtedly the very tenoure, and meaninge of his praier. But if he dissemble, and speake otherwise, then he thinketh, and that at the secreteste, and holyest parte of al his Masse, then by his owne Confession, and by the Authoritie of his owne Masse booke, the Sacrament is not Lorde, and God.

In the Councel holden at Carthage vnder S. Cyprian,Cypria. in Concil. Cartha. ad Quirinum. Caecilius à Bilta saith thus, Antistes Diaboli audet Eucharistiam facere: A Priest of the Diuel dareth to make the Sacramente: Whiche woordes by M. Hardinges exposition, must néedes sounde thus, A Priest of the Diuel dareth to make our Lorde, and God. Whiche saieinge notwithstandinge, emonge the Priestes of M. Hardinges side, is not so strange. For thus they dare to say without feare, or shame, Sacerdos est Creator Creatoris sui: qui Creauit vos, Stella Clericorū Sermō. Discipul. Ser. 111. dedit vobis Creare se: qui Creauit vos abs (que) vobis, Creatur a vobis mediantibus vobis: The Priest is the Creatour of his owne Creatour: he that Created you of nought, hath geuen you power, to Create him selfe of nought: he that made you without you, is made of you by meane of you. These woordes sometime had beene counted blasphemie. But now they must be taken as good, and Catholique, as vttered by the patriakes of that profession.

Thus muche of the iudgement of the Olde Fathers, touching this question.

Now for the Anciente Order, and Usage of the Sacramēt, it may please thée, good Christian Reader, to vnderstande, that, for the space of sixe hundred yéeres after Christe, it cannot appeare, that euer any man Adoured, or Woorshipped the Sacramente with godly honour: whiche is a greate token, it was not then accoumpted our Lorde, and God.

The manner was then in many Churches,Hesychius in Leui. li. 2. ca. 8. that al suche remanentes, and portions of the Sacramente, as were not receiued of the people, should be burnte, and consumed into asshes: whiche thing vndoubtedly had not been sufferable emonge Christian people, if the holy learned Fathers had thought, the Sacramente had béen the very Lorde, and God.

Yet Pope Hildebrande,Beno Cardinalis. that forebade Priestes Marriage, tooke ye Sacrament, and demaunded of it c [...]rtaine secrete questions of thinges to come: and bicause it woulde not, or coulde not speake, and make him answeare, in his furie he threw it into the fiier.

They haue honoured the Pope by the name of God, as it appeareth by sundrie their Decrees, and Canons. And in their bookes they haue not doubted to write [Page] thus,Extra [...]. Iohan. 22 Cum inter. In Glosa. Dominus Deus noster Papa: Our Lorde God the Pope. But the Sacramente, whiche now, they saye, is Lorde, and God, they neuer, neither intitled by the name of God,Anno. 1226. nor woorshipped it with godly honour,Anno. 1265. before the time of Honorius .3. nor allowed it any holy Daie,Dist. 96. Satis euidenter. before the time of Urbanus. 4. Yf the Worlde had benne wel assuered, that the Sacramente had benne the Lorde, and God, it is not likely, it shoulde haue continued so longe without either Godly title,De Elect. & Electi potest. or Godly honour.

In the ende Pope Clemente the fifthe graunted out large,In pr [...]oemio Clemen. Augustinus Steuchus. and liberal indulgences to al, that woulde frequente this Newe holy Daie, to countenance this Newe Religion? For the first Euensonge, Matins, Masse, and Later euensonge, Prime, and Houres, for euery of these times a hundred daies of pardon, toties, quoties, à poena, & culpa. Clemen. li. 3. ti. 16. Si Dominum Anno Do 1308. Thus the people was wel alluered,Hieronym. in Psalm. [...]1. and thus this Newe holy Daie, and Newe Religion gate greate credite.

S. Hierome saithe, Pagani Does suos digito ostendunt: & ob hoc ingerunt mihi opprobria. Vnde sciant, quòd ego mente Deum meum reconditum teneo, & per in [...]eriorem hom [...]em in ipso habito: The Heathens pointe theire Goddes with their finger: and that they laie to my reproche. But let them knowe, that I haue my God hidden in my harte, and that by my in warde man I dwel in him.

Certainely, yf the Sacramente coulde speake vnto M. Hardinge, thus it woulde speake: I am a Creature, as S. Ambrose teacheth yow: I am a fragmēte, or peece of Bread, as S. Cyril teacheth yow: I am a thinge insensible, and voide of life, As Epiphanius teacheth yow: I am a Corporal foode, and passe into your bodies, and increase the Substance of your Fleashe, as other meates doo, As Origenes, and Ireneus haue taught yow: I moulde, and putrefie, and am subiecte to corruption, As your eies, and senses maie easily teache yow: I am a Sacramente of Christe, I am not Christe: I am a Creature of God, I am not God: ye doo wronge vnto mee, ye doo wronge vnto God: The woormes of the Earth, and the birdes of the Aire wil condemne your folie: Geue not this honour vnto mee: geue Godly honour vnto God. Yf the Sacramente coulde speake vnto M. Hardinge, thus woulde it speake: and beinge a dumme, and a liuelesse thinge, and not hable to speake, yet thus it speakethe.

God open the eies, and hartes of al menne, that they maie sée, and discerne the Almighty, and Euerliuinge God, from a Corruptible Creature, that is no God. Amen.

FINIS.

THE XXII. ARTICLE, OF R [...]MAININGE VNDER THE ACCIDENTES.

[Page]

The B. of Sarisburie.

Or that the People was then taught to beleeue, that the Bodie of Christe remaineth in the Sacrament, as longe, as the Accidentes of the Breade remaine there without Corruption.

M. Hardinge. The. 1. Diuision.

These fiue Articles here folowinge are schoole pointes, the discussion whereof is more curiouse, then necessarie. VVhether the faithful people were then, that is to saye, for the space of sixe hundred yeeres after Christe, taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles, or no, I knowe not. Verely I thinke, they were taught the truth of this matter simply, and plainely, ye so as nothinge was hidden from them, that in those quiet times, (quiet I meane touchinge this pointe of Faithe) was thought necessary for them to knowe. If sithens there hath beene more taught, or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe▪ to be had, truthe it selfe alwaies remaininge one: this hath proceeded of the diligence, and earnest care of the Churche, to represse the pertinacie of Heretikes, who haue within these laste sixe hundred yeeres impugned the truthe herein, and to meete with their peruerse and frowarde obiections: as hath been thought necessary to finde out suche wedges, as might beste serue to ryue suche knotty blockes.

The B. of Sarisburie.

M. Hardinge passeth lightly ouer these Articles folowinge, as beinge onely, as he saithe, certaine vnnecessary Schoole pointes, to be debated priuately emonge the learned, and nothinge perteininge to the simple capacitie of the people. Which thinge may the better appeare, by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father.

It is true, that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply, and plainely vnto the people. But, M. Harding him selfe wel knoweth, that Doctrine was nothinge like vnto this Doctrine.

S. Augustine taught the people thus, Augustin. in Psalm. 3. Christus in Coena Figuram Corporis sui commendauit: Christe at his Supper gaue a Figure of his Bodie.

S. Ambrose saithe vnto the people, Ambros. De illis qui initian. Myster. Ca. 9. Post Consecrationem Corpus Christi Significatur: After Consecration the Bodie of Christe is Signified.

S. Chrysostome saithe vnto the people, Si mortuus Christus non est, cuius Symbolum, ac Signum hoc Sacrificium est? Chrysost. in Matthae. homi .83. Yf Christe died not, whose Signe, and whose token is this Sacrifice? And to leaue infinite other like Authorities to like purpose, S. Augustine thus taught the people, Non hoc Corpus, quod videtis, manducaturi estis: nec bibituri illum Sanguinem, quem fusuri funt, qui me Crucifigent: Augustin. in Psalm. 98. Y [...] shal not eate (with your bodily mouthes) this Bodie, that you see: nor shal you drinke that Bloude, whiche they shal sheade, that shal Crucifie mee.

And where as Christe saithe, Onles ye [...]my Fleashe, and D [...]inke my Bloude, ye shal haue no Life in you, The Olde learned Father Origen therevpon thus taught the people: Origen. in Le [...]tti. homi. 7. Si secundum Literam accipias haec verba, illa Literaoccidit: Yf ye take these woordes accordinge to the Letter, this Letter killeth.

And touchinge Christes Bodie it selfe, the Holy Bishop, and Martyr Uigilius taught the people in this sorte: Vigilius contra [...]ychem li. [...]. Caro Christi, cùm esset in terra, non erat in Coelo: & [Page]nunc, quia est in Coelo, non est vti (que) in terra: The Fleashe of Christe, when it was in Earth, was not in Heauen: And nowe, bicause it is in Heauen, doutlesse it is not in Earthe.

S. Augustine saide thus vnto the People, De Con. Dist. 2. Prima. The Bodie, wherein Christe rose againe, muste needes be in one place: Corpus, in quo Resurrexit, in vno loco esse oportet.

Cyrillus saide vnto the People, Cyrillus in Iohan. lib. 11. ca. 3. Christus non poterat in Carne versari cum Apostolis, postquam ascēdisset ad Patrem: Christe coulde not be conuersaute togeather with his Disciples in his Fleashe, after he had Ascended vnto his Father.

Touchinge the Eatinge of Christes Bodie, Augustin. in Iohan. tracta. 26. S. Augustine taught the people in this wise: Crede, & manducasti. Credere in Christum, hoc est, manducare Panē Viuum: Beleeue in Christe, and thou hast Eaten Christe. For beleeuinge in Christe,De Con. Dist. 2. Vt quid. is the Eatinge of the Breade of life.

Likewise againe, Quomodò in Coelum manum mittam, Augustin. in Iohan. tracta. 50. vt ibi sedentem teneam? Fidem mitte, & tenuisti: Thou wilt saie, How shal I reache my hand into Heauen, that I maie holde Christe sittinge there? I answeare thée, Reache vp thy Faithe, and so thou holdest him.

Thus was the People then taught, simply, and plainely: and that not onely in the Schooles, but also openly in the Churche: neither onely in one place, but at Hippo, in Africa: At Constantinople, in Thracia: at Alexandria, in Aegipte: at Millaine, in Italy: and so in al places, and in al Churches throughout the Worlde: and this was then thought to be the Catholique Doctrine of the Sacramentes.

Transubstantiatiō, Real Presence, Concomitantia, Accidentes without Subiectes, Natural Bodies without Natural places, Quantum sine modo Quanti, Holy Fourmes, and Holy Shewes were not yet knowen, nor hearde of.

At the last, as M. Hardinge saithe, there sprange vp certaine strange Heretiques, that saide, that like as the Nature, and Substance of Wa [...]er remaineth in the Sacramente of Baptisme, euen so the Nature, & Substance of Breade, and Wine remaineth stil in the Sacramente of Christes Bodie. But yf this, accordinge to M. Hardinges iudgemente, be an Heresie, then must al the Olde Fathers, and Doctours of the Churche be condemned for Heretiques.

For Gelasius saithe, Gelasius contrae Eutychem. There remaineth stil in the Sacramente the Nature, or Substance of Breade, and Wine.

Chrysostome saithe, Chrysostom. ad Caesarium. The Nature of Breade remaineth in the Sacramente, as before.

Theodoretus saithe, The Breade remaineth in his former Nature, and Substance: In priori Natura, & Substantia.

S. Augustine saithe, Theodoretus Dialogo. 1. Quod videtis, Panis est: The thinge, that ye see, is Breade. He saithe not, It seemeth Breade, but it is no Breade: It is onely the Accidente, the Fourme, and the Shewe of Breade: but,In Sermon. ad Infantes. Bed [...] in. 1. ad Corin. [...]. Panis est, It is in deede, and Verily Very Breade.

But, I trowe, bothe these, and al other like Anciente learned Fathers, must, by M. Hardinges Decrée be taken for Newe Maisters, and condemned for Heretiques.

This is that knotty greate Blocke, whiche to riue, and rente vp, M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes. God knoweth, a simple, and a Childishe instrument: and yet muche like to ye rest of his tooles. How be it, God be thanked, the Churche of God was hable to confounde, and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather, without any of these wedges.

M. Hardinge. The. 2. Diuision.

Yet this matter hath not so muche ben taught in open audience of the people, as debated priuately betwene learned men in Schooles, and so of them set foorth in their priuate writinges, wherein if some perhappes through contention of wittes haue ben either ouer curious, or ouer bolde, and haue ouer shotte the marke, or not sufficiently confirmed the point they haue taken in hande to treate of, or through ignorance, or fauoure of a parte, haue in some thinge swarued from reason, or that meaning [Page] whiche holy Churche holdeth: it is greate vncourtesie, to laie that to our charge, to abuse their ouersightes to our discreadite, and to reproue the whole Churche for the insufficiencie of a fewe.

The B. of Sarisburie.

For excuse hereof, M. Hardinge saithe, This Doctrine serued onely for the Schooles, and had no place emonge the People. But so likewise did the reste of al their Doctrine. For it was euer their greatest policie, to keepe their learninge in the Schooles, and to see, that the People should knowe nothing. S. Hierome saith, Eadem & in Veteri, Hieronym. ad Pammachi. con. error. Iohann. Hierosolymitani Hilarius contra Auxentium. & in Noua Haeresi seruatur Fides: vt aliud populi audiant, aliud praedicent Sacerdotes: They keepe one Faithe bothe in the Olde Heresie, and in the Newe. The People heare one thinge, and the Priestes teache an other. And certainely, as their Religion was vsed, happy was the poore people, that knewe least of it. S. Hilaries woordes maie very aptly be applied vnto them, Sanctiores sunt aures plebis, quàm corda Sacerdotum: There is more holinesse in the eares of the People, then in the hartes of the Priestes.

How be it, cōtrary to M. Hardinges euasion, other Doctours of his owne forme, Antoninus,Biel lection. 84. Antoninus in 3. par. Summae. titul 13. Gabriel, and others seeme to publishe the same, as a General Doctrine, Common, not onely to the Schooles, but also to the whole Churche, and nomore touchinge the Prieste, then the simplest of the People.

And verily, yf the Sacramente be God in deede, and that, not a God for euer, but onely to last for a season, whiche is the purporte of M. Hardinges Doctrine, why shoulde not al ye People vnderstande, when it beginneth to be God: how longe it contineweth God: when it is God: when it is no God: &, how longe they maie Adoure it without danger: &, when they maie safely leaue of, & Adoure nomore? For duringe the time it is God, who so Adoureth it not is wicked, & godlesse: and, who so Adoureth it, when it is no God, committeth Idolatrie, and Adoureth a Creature in steede of God. Therefore the certainetie hereof, notwithstandinge M. Hardinges contrary iudgemente, seemeth as necessary for the People, as for the Prieste.

But here it appeareth, M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours. For he confessethe, That either of mere ignorance, or of affection, and fauoure of partes, they haue sometime swa [...]ued, bothe from common Reason, and also from the sense of the Catholique Churche. This maie stande wel for a Maxima, as one of the greatest truethes of M. Hardinges whole booke.

Notwithstandinge, these Doctours vtteringe sutche pointes of learninge, were neuer thought to publishe their owne priuate fantasies, but rather the Catholique Doctrine of the Uniuersal Romaine Churche. Neither was there either Bishop, or Cardinal, or Pope, or Councel, that euer condemned them for the same.

M. Hardinge. The .3. Diuision.

Now concerninge this Article, whether we are able to auouche it by sutche auctorities, as M. Iuel requireth, or no, it shal not greatly force. The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes, that ben of lesse importaunce. As for the people, they were taught the trueth plainely, when no Heretique had assaulted their Faith craftely. (248)The .248 Vntrueth. For this is a nevve fantasie, and not the Doctrine of the Anciente Churche. The doctrine of the Churche is this: The Bodie of Christe after due Consecration remaineth so longe in the Sacrament, as the Sacramente endureth.The Doctrine of the Church▪ The Sacramente endureth so longe, as the formes of Breade, and VVine continewe. Those formes continewe in their integritie, vntil the other accidentes be corrupted, and perishe. As if the colour, weight, sauour, taste, smel, and other qualities of Breade, and VVine be corrupted, and quite altered, then is the forme also of the same annichilated, and vndone. And to speake of this more particularly, sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe, as the (249)The .249. Vntruthe. For neither the Scriptures, nor any of the Ancient Doctours &c. leadeth vs thus to beleeue. Scriptures, auncient Doctours, the necessary consequent of trueth, and determination of holy [Page] Churche leadeth vs to beleeue: if suche change of the Accidentes be made, whiche shoulde not haue suffised to the corruption of Breade and VVine, in case of their remaindre, for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament, whether the change be in qualitie, as if the colour, sauour, and smel of Breade and VVine be a litle altered, or in quantitie, as if thereof diuision be made into suche portions, in whiche the nature of Breade and VVine might be reserued. But if there be made so great a change, as the nature of Breade and VVine should be corrupted, if they were present: then the Body and Bloude of Christe doo not remaine in this Sacrament, as when the colour and sauour, and other qualities of Breade and VVine are so farre changed, as the nature of Breade and VVine mighte not beare it: or on the quantities side, as if the Bread be so smal crom [...]ed into duste, and the VVine dispersed into so smal portions, as their formes remaine no longer: then remaineth no more the Body and Bloude in this Sacrament. Thus the Body and Bloude of Christe remaineth in this Sacrament, so longe as the formes of Bread and VVine remaine. And when they faile and cease to be any more,August. ad Bonifaciū epist. 23. then also ceaseth the Body and Bloud of Christe to be in the Sacrament. For there muste be a conuenience and resemblaunce betweene the Sacramentes, and the thinges whereof they be Sacramentes, whiche done away and loste at the corruptions of the formes and Accidentes, the Sacramentes also be vndone and perishe, and consequently the inwarde thinge and the heauenly thinge in them conteined, leaueth to be in them.

The B. of Sarisburie.

I cannot imagine, wherefore M. Hardinge should so often telle vs, that the people in the Primitiue Churche was taught plainely. For, as nowe, in his Churche of Rome, al thinges of purpose are drowned in darknesse, & the simple people suffered to knowe nothinge: no not the meaninge of the Sacramentes, whiche of al other thinges should be moste plaine.

For, briefely to open some parte of the Mysteries, whiche euery of the simple vnlearned People may not knowe, marke, I beseeche thée, good Christian Reader, how plainely they haue determined the manner of Christes beinge in the Sacrament. Thomas of Aquine yt most famous of al the Schooledoctours writeth thus: In Corpore Christi in Sacramento non est distantia partium ab inuicem, In. 3. quaest. 7 [...] ar. 30. vt oculi ab oculo, aut Capitis à pedibus: sicut est in alijs Corporibus organicis. Talis enim distātia par [...]ium est in ipso Corpore Christi vero: sed non prout est in Sacramento. Quia sic non habet Quantitatem dimensiuam. In the Bodie of Christe in the Sacramente there is no distance of partes, one from an other: as bitweene eie, and eie: or eie, and eare: or heade, and feete, as it is in other natural Bodies: For suche a distance there is in the True Bodie of Christe: but not as it is in the Sacramente. For so it hath no dimension of Quantities. Out of which woordes the Reader may geather by the way, that, the True Bodie of Christe is not in the Sacramente. O what a Christe haue they diuised for them selues? He hath neither Quantitie, nor Proportion of Bodie, nor distance of partes: he is neither longe, nor shorte, nor rounde, nor broade, nor thicke, nor thinne: his eies, his eares, his heade, his feete are al in one. Yet is this the very Proportion, and stature of Christes Bodie, euen as he walkte vpon the Earthe: and euen as he was na [...]le [...] vpon the Crosse.

And leaste any man should stagger hereat, and stande in doubte, this mater is ouerlookte, and considered in the Decrees by the Canonistes, by these woordes: Sed secundum hoc videtur, quòd vbi pars est, ibi est totum: & secundum hoc videtur, quod pes, & nasus sunt coniuncti: quod non credo. By this it appeareth, De Con. Dist. 2. Vbi pars. In Glosa. that, where as the parte is, there is the whole: and that Christes foote and his nose are bothe togeather. But I cannot [...] leeue that. So clearely, and plainely these menne are woonte to teache the people.

I passe ouer the reste of their Doctrine. Sometimes their Accidentes haue power to nourishe: Sometimes the same Accidentes are partes of the Substance: sometimes Substance muste be an Accidente: Sometimes Accidentes muste be Substance. To be shorte, thus of Night they make Daie, and of Daie they make [Page] Night. They are nowe ashamed of their owne Doctours, that lately were in highest roome, and, as it befelle sometime vnto them, that enterprised the Tower of Babylon, one of them vnderstādeth not an others language. And therefore now their buildinge is at a staie.

This is the simplicitie, and plainesse of M. Hardinges Churche. It is an easier mater, for the simple people to goe to Heauen, then for him, and his felowes to agrée wel, and thorowly of the waie.

Here M. Hardinge without either Scripture, or Co [...]ncel, or Doctour, hath in [...]erlarded a longe Fable of his owne: whiche notwithstandinge, as he saithe, is the Doctrine of the Churche. But miserable is that Churche, that hathe neither Scripture, nor Councel, nor Doctour, to approue her Doctrine.

Firste he imagineth, That Christes Bodie is Really in the Sacramente, so longe, as the Sacramente is a Sacramente. Againe, by the tenoure, and force of his Doctrine, Yf Christes Bodie once departe awaie, then is the Sacramente nomore a Sacramente. Thus this Doctrine turneth rounde. If it be a Sacramente, then is Christes Bodie there: yf Christes Bodie be there, then is it a Sacramente. So simply, and plainely they teache the people. O happy are they, that haue sutche Maisters.

Further he saithe, The Substance of the Breade, and VVine is Really changed into the Bodie, and Bloude of Christe. And this he auoucheth by Scriptures without woordes, and by Doctours without names.

Afterwarde, he keepeth greate Mutes aboute Qualities, and Quantities: Howe far the coloure, or sauoure, or other qualities of the Breade maie be altered: and into howe smal mites the Breade maie be crommed (for these be his owne woordes) and yet neuerthelesse Christes Bodie continewe in it. No doubte, a very plaine, and comfortable, and a sauery Doctrine for the people. S. Ambrose, S. Augustine, S. Hierome, S. Chrysostome, and other learned Fathers traueiled far, and deepely withe great studie: S. Paule was lifted vp into the thirde Heauen: yet none of them coulde vnderstande it.

In the ende he saithe, There must be a conuenience, and a Resemblance bytweene the Sacramente, and the thinges, whereof it is a Sacramente. For example, As Water dooth washe, and refreashe our Bodies: so by Resemblance wée are taught in the Water of Baptisme, that Christes Bloude dooth washe, and refreashe our Soules. And, as our bodies be Feadde by material Breade: so in the holy Communion wée are taught by like Resemblance, that our soules are Feadde with the Bodie of Christe. Sutche conuenient Likenesse there is, bitweene the Sacramente, and the thinge that is Represented by the Sacramente. But what sutche Resemblance, or Likenesse can M. Hardinge imagin herein, to further his fantasie? Wherein are his Accidentes like vnto Christes Bodie? Or wherein is Christes Bodie like vnto his Accidentes▪ Wil he saie, that the Accidentes of Breade doo nourishe, and increase the Substance of our bodies? Or yt our soules liue so by Christes Bodie, as our bodies liue by Accidentes? If he leaue this Resemblance of Feedinge, and Nourishinge, what other Resemblance can he finde?

O, howe muche better were if, for M. Hardinge simply, and plainely to confesse, that, as wel for this Article, as for the rest, he is vtterly destitute, not onely of the Scriptures, but also of General Councelles, and Anciente Fathers: and hath nothinge to allege, but onely certaine vaine imaginations of his owne?

M. Hardinge. The .4. Diuision.

Here because many of them, whiche haue cutte them selues from the Churche,Of reseruation of the Sacrament. Exo [...]i. 1 [...]. condemne the Reseruation of the Sacrament, and affirme, that the Body of Christe remaineth not in the same, no longer then duringe the time, whiles it is receiued, alle [...]ginge against Reseruation the example of the Paschal [Page] Lambe in the olde lawe, wherein nothinge ought to haue remained vntil the morninge,Reseruation. and likewise of Manna: I wil rehearse that notable and knowen place of Cyrillus Alexandrinus. His woordes be these:Ad Calo [...]yrium Arsenoiten. Episcopum. citat Thomas parte. 3. q. 76. Audio quòd dicant mysticam benedictionem, si ex ea remanserint in sequentem diem reliquiae, ad sanctificationem inutilem esse. Sed insaniunt haec dicentes. Non enim alius fit Christus, neque sanctum eius corpus immutabitur: Sed virtus benedictionis, & viuifica gratia manet in illo. It is tolde me, they saie, that the mystical blessinge (so he calleth the blessed Sacrament) in case portions of it be kepte vntil the nexte daye, is of no vertue to Sanctification. But they be madde, that thus saie. For Christe becommeth not an other, neither his Holy body is chaunged: but the vertue of the consecration, and the quickeninge or life geuinge grace, abideth stil in it. By this sayinge of Cyrillus, we see, that he accompteth the errour of our aduersaries in this Article, no other then a meere madnes. The Body of Christe (saieth he) whiche he termeth the Mystical blessinge, because it is a moste holy Mysterie donne by consecration, once consecrated is not chaunged, but the vertue of the consecration, and the grace that giueth life, (250)The .250. Vntrueth, standinge in vntrue, and guileful construction. wherby he meaneth that Fleashe assumpted of the VVoorde, remaineth in this Sacrament, also when it is kepte: (250) verely euen so longe, as the outwarde formes continewe not corrupte.

The B. of Sarisburie.

Trueth is not afraide of sclaunderous Tragedies. Wée haue not cutte of our selues from the Catholique Churche of God. Wée haue foresaken the dangerous companie of them, that haue turned the Churche of God into a caue of Théeues: whose compan [...]e God by special woordes hath willed vs to foresake. For thus the Almighty saithe vnto vs, O my people, come out from her, Apocalip. 18. and be not partetaker of her sinnes: leaste ye take parte of her plagues.

The mater of Reseruation is onely pasted on, and vtterly impertinente, and nothinge belonginge to this question. How be it, onlesse M. Hardinge had vsed the aduantage of this Digression, he had passed ouer this whole Article without naminge of any Doctour. I graunte, The Sacramente in the Olde time in some certaine Churches was Reserued: how be it, not to be woorshipped with godly honour, but onely to be receiued in the holy Communion of the people.Origen. in. [...]homil. [...]. And Origen emongst other godly Fathers séemeth to mislike the same. For thus he writeth, Dominus Panem, quem Discipulis dabat, non distulit, nec seruari iussit in Crastinum: The Breade, that the Lorde gaue to his Disciples, he differred it not, nor willed it to be Reserued vntil the nexte daie.

But touchinge the force of this Article, Cyrillus speaketh not one Woorde, neither of Corporal presence, nor of Fourmes, nor of Accidētes, nor of Crommes, nor of Quantities, nor of Qualities, nor of Putrefaction, or Corruption, nor of the cōminge of Christes Bodie, nor of the Aboade, or Departure of ye same, nor of any other the like M. Hardinges Mysteries. Therefore this holy Father neither reprooueth our Doctrine, nor chargeth vs, as M. Harding imagineth, with any madnesse. But if he were now aliue, he would accoumpte him madde, and twise madde, that would so madly ra [...]ke his woordes to so vaine a purpose.

Concerninge the Reseruation of the Sacramente, that Cyrillus speaketh of, the mater stoode thus. Sometimes after that the people had receiued the Holy Mysteries, it happened, that there remained some portions vntouched. These portions so remaininge the godly Fathers, that then were, thought it not méete, to turne to any profane vse: but rather Re [...]erued them vntil the nexte daie, to be receiued of the people in the Holy Communion. For as yet there was no Priuate Masse knowen in the whole Churche of God, throughout the worlde.

The Messalian Monkes repined he [...]eat, and saide, The Sacramente coulde not so longe contin [...]we Holy. Cyrillus answeareth them, not that the Fleashe, whiche Christe receiued of the Blissed Uirgin, contineweth stil, as inclosed in the Sacrament, [Page] as it is vntruely reported by M. Hardinge, but that Christes Institution, & the Mystical Benediction, whiche he calleth the Quickeninge Grace, continueth stil. And his reason is this: for that al Sacramentes haue their vertue, & Power, not of them selfe, but wholy, and onely from Christe. Wherefore, as Christe is one, & continueth stil without change: euen so muste the Grace, that Christe woorketh in vs by his Sacramentes, be likewise one, and continewe stil. And as there is no vertue in the Water of Baptisme, but when it is vsed: euen so there is no vertue in the Breade of the Holy Communion, but likewise onely when it is vsed.

As for the Quickeninge Grace, it is as wel in the one Sacramente, as in the other. S. Ambrose saithe, Aqua Baptismatis habet Gratiam Dei, & Praesentiam Trinitatis: Ambros. De Sacramen. li. 1. ca. 5. The VVater of Baptisme hath the Grace of God, and the presence of the Holy Trinitie. [...]. And in the Nicene Councel it is written thus: Cogita aquas plenas ignis Coelestis: Imagine this VVater to be ful of Heauenly fiere. And this Grace is not onely for one houre, or twoo, but lasteth, & continueth stil. So S. Augustine saithe, Arca Testamenti, quamuis ab hostibus capta, Virtutem tamen suae Sanctificationis non amisit: The Arke of God, notwithstandinge it were taken, and carried a waie by the Enimies, yet it loste not the vertue of the former holinesse, August. contr [...] [...]audent. li. 3. that was in it.

Yet may not M. Hardinge vpon occasion hereof, either thinke, or say, that this Grace is Really, and Substantially inclosed, either in the one Sacramente, or in the other. B [...]nauentura saithe,In. 4. Senten. Dist. 1. quae. 3. Non est aliquo modo dicendum, quòd Gratia continetur in Sacramentis essentialiter, tanquam aqua in vase. Hoc enim dicere, est erroneum. Sed dicuntur continere Gratiam, quia eam Significant: VVee may not in any wise saie, That the Grace of God is conteined in the Sacramentes Substantially, and in deede, as VVater is conteined in a Vessel. For, so to say, it were an errour. But Sacramentes are saide, to con [...]eine the Grace of God, bicause they Signifie the Grace of God.

Here the Opinion, that M. Hardinge séemeth to mainteine, is condemned for an errour: And this sentence allowed for true, and Catholique: Sacramentes are saide to cōteine the Grace of God, bicause they Signifie the Grace of God. To conclude, he saith, Gratia est in animis, non in Signis Visibilibus: The Grace is in the Mindes, or Soules of the receiuers: not in the Visible Signes, or Sacramentes.

FINIS.

THE XXIII. ARTICLE, VVHETHER A MOVSE &c.

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The B. of Sarisburie.

Or that a Mouse, or any other Woorme, or Beaste may eate the Bodie of Christe: For so some of our Aduersaries haue saide, and taught.

M. Hardinge. The .1. Diuision.

VVhereas M. Iuel imputeth this vile asseueration but to some of the aduersaries of his side, [...]uel contrarieth him selfe. he seemeth to acknowledge, that it is not a doctrine vniuersally taught and receiued. The like may be saide for his nexte Article. And if it hath beene saide of some onely, and not taught vniuersally of al, as a true doctrine for Christen people to beleeue: how agreeth he with him selfe, sayinge after the rehearsal of his number of Articles, the same, none excepted, to be the highest mysteries, and greatest keies of our Religion. For if that were true, as it is not true for the greatest parte,By this rule the greattest pointes of M. Hardinges Catholique Religion may vvel come in questiō. then shoulde this Article haue beene affirmed and taught of al. For the highest and greatest pointes of the Catholike Religion be not particular, but of vniuersal teachinge.

The B. of Sarisburie.

Here it appeareth, that M. Hardinge somewhat misliketh his Catholique Maisters, and thinketh it now an errour, to say, That a Mouse may eate the Bodie of Christe: and therefore he calleth this parte of his owne Doctrine, A vile asseueration. But if this Asseueration of M. Hardinges owne Doctours, & greatest Doctours be so Uile, then Uile were they, that firste diuised it. And yet I cannot wel sée, how he may so lightly recante the Doctrine, that he was borne, & brought vp in, and condemne his owne felowes of villanie, without blame.

How be it, One good excuse he séemeth to haue, that this parte of his Religion was neuer Uniuersally receiued, nor counted Catholique. And therefore he saithe, It is no keie of his Religion. If M. Hardinge wil measure al the reste in this sorte, I feare mee, very fewe partes of his whole Religion wil prooue Catholique. And yet the firste diuisours, and setters foorthe, and mainteiners hereof, tooke this euermore for a principal keie, as without whiche the rest of their Doctrine coulde not stande. Yet were they euermore accoumpted, bothe as Uniuersal for their Learninge, and as Catholique for their Religion, and as constante in the same, as M. Hardinge.

But in déede, the Olde holy Fathers, S. Ambrose, S. Augustine, S. Hierome, S. Chrysostome neuer hearde of this strange Doctrine: nor, if they had hearde it, would euer haue taken it for locke, or keie of their Religion: but would rather haue thought him woorthy to be lockte vp, as a madde man, that woulde either haue taught it, as greate numbers haue doone: or els haue doubted of it, as M. Hardinge doothe. Now let vs see, by whome this Doctrine hath béene mainteined. So, whether it haue béene holden for Catholique, or no, it wil soone appeare.

Yet notwithstandinge, I muste protest before hande, that the speaches, that they haue vsed in this behalfe, are so Blasphemous, and so Uile, that for the Reuerence, I beare to the glorious Bodie of Christe, I can neither heare them, nor vtter them without horrour.

Firste of al, Thomas of Aquine saithe thus:Thom. par. 3. De Euchar. quae. 79. arti. 3. Quidam dixerunt, quòd cùm primùm Sacramentum sumitur à Mure, vel à Cane, desinit ibi esse Corpus, & Sanguis Christi: Sed hoc derogat veritati huius Sacramenti: Some haue saide, that, as soone as the Sacrament is touched of a Mouse, or a Dogge, the Bodie, and Bloude of Christe streigthway [Page]departeth from it. But this is a derogation to the trueth of this Sacramente. By these woordes, M. Hardinges iudgemente is vtterly condemned, as vttered against the trueth, and in the derogation of this Sacramente.

M. Hardinge maie not wel calle in question, whether this Doctoure were Catholique, or no. For Christe saide vnto him by a vision in his dreame, Benè scripsisti de me Thoma: O Thomas, thou hast written ful wel of m [...]e. And therefore he is called, Doctor Angelicus, an Angelical Doctoure, for that in learninge, and iudgemente he so far surmounted al other Doctours, and was accompted moste Catholique.

In the Councel of Arle it is written thus: Qui non benè custodierit Sacrificium, & Mus,Concil. Arelaten. 3. can 6. vel aliquod animal comederit illud, quadraginta dies poeniteat: Who so keepeth not the Sacrifice wel, and duely, and a Mous, or any other beaste happen to eate it, let him be put to penance fourtie daies.

Iohannes de Burgo saithe, Mus comedens Hostiam, suscipit Corpus Christi: The Mouse eatinge the Sacramente, Iohan. De Burgo De Custodia Eucharist. ca. 10. receiueth the Bodie of Christe.

Alexander de Hales saithe thus, Alexan. par. 4. quaes. 45. m 1. Quidam dicunt, Vbicunque ponantur species, siue in mundo loco, siue in immundo, siue in Ventre Muris, ibi est Corpus Christi. Et in hoc non derogatur Corpori Christi, nec Sacramento: Some saie, Where so euer the Fourmes be laide, whether it be in a faire place, or in a foule, or in the belly of a Mouse, there is the Very Bodie of Christe. And this is no hinderance, neither to the Bodie of Christe, nor to the Sacramente.

Againe he saithe, Si Canis, vel Porcus deglutiret Hostiam Consecratam integra [...]m, non video, quare Corpus Domini non simul [...]rai [...]ceretur in ventrem Canis, vel Porci: Yf a Dogge, or a Swine shoulde eate the whole Hoste beinge Consecrate, I see no cause, but our Lordes Bodie shoulde enter into the belly of the Dogge, or of the Swine.

Gerson saith, [...]erson contr [...] Floret. lib. 4. Brutū sumit Corpus Christi per Accidens, quia sumit illud, in quo est: A brute beaste receiueth the Bodie of Christe, bicause it receiueth that thinge, wherein Christes Bodie is conteined.

Bonauentura liketh better the contrary Doctrine, as more agréeinge, as he saithe,Bonauen. in. 4. Senten. dis. 13. q. i. e. bothe with Ciuil Honestie, and also with the Iudgemente of common Reason, Haec Opinio est honestior, & rationabilior.

Peter Lombarde, the Maister of al Catholique Conclusions, one that taketh vpon him, to teache al others, when he commeth to this pointe, he standeth in a mammeringe, and is not hable to teache him selfe. For thus he saithe, touching the same:4. Senten. dis. 13. Quid igitur sumit Mus, vel quid manducat? What is it then, that the Mouse receiueth? Or, what eateth it? He answeareth, Deus nouit: God knoweth: I knowe it not.

Notwithstandinge his Resolution is this: Sanè dici potest, quòd Corpus Christi à brutis animalibus non sumitur: It maie very wel be saide, that a brute beaste receiueth not the Bodie of Christe. But this Sentence is reuersed, and not thought Catholique. For the greate Facultie of Parise hath geuen this iudgemente vpon the same, Hic Magister non tenetur: Herein the Maister is not allowed.

Therefore, notwithstandinge M. Hardinges contrary determination, this Doctrine hitherto appeareth right good, and Catholique.

Touchinge suche cases, as herein maie happen, Antoninus the Archebishop of Florence writeth thus: Antonin. De defectih. Miss. 3. par. Summ. 3. Si Mus, aut aliud animal, &c. Yf a Mouse, or any other woorme, or beaste happen to eate the Sacramente throwgh negligence of keepinge, let the keeper, throwgh whoes negligence it happened, be enioined to penance fourtie daies. And yf it be possible, let the Mouse be taken, and burnte, and let his ashes be buried in, or aboute the Aultare. But Peter of Palus saith, The Mouses entralles must be drawen: and the Portion of the Sacramente, that there remaineth, yf the Priest be squaimishe to receiue it, must reuerētly be saide vp in the Tabernacle, vntil it maie naturally be consumed. But the Hoste so founde in the [Page] Mouses entralles may in no wise be throwen oute into the poole: as a certaine prieste sometime vsed a flee, that he founde in his chalice after Consecratiō. But if a man had such a feruent zele (saithe he) that his stomake would serue him, to receiue the same without horrour, there were no waie to it, Specially if the man were fastinge. So S. Hugh of Clunice mutche commendeth Goderanus a Prieste, for receiuinge the like portions caste vp againe by a Leper. But he saide afterwarde, S. Laurences gridy [...]on was nothinge so badde. Hitherto Antoninus.

And, for more likelihoode hereof, this is holden as a Catholique Conclusion of y• side, Corpus Christi potest euomi: De Con. dist. 2. Si quis. In glosa. The very Bodie of Christe may be vomited vp againe.

I proteste againe, as before, the very blasphemie, & lothesomnesse hereof vnto a godly harte is vntolerable. Neither woulde I haue vsed this vnpleasant rehearsal, were it not, that it behooueth eche man to know, howe déepely the people hath béene deceiued, and to what villanie they haue béene brought.

This Doctrine hath béene published, & mainteined, in Schooles, in Churches, by the Schooledoctours, by the Canonistes, by Preachers, by Bishoppes, by General Councelles, and by him, that wrote the very Castle, and Forte of Faithe.Fortalitium [...]idei. li. 3. Yet M. Hardinge doubteth not to saie, It is a vile Asseueration, and was neuer counted Catholique.

These be the Impes of their Transubstantiation. For like as Ixion, in stéede of Lady Iuno, hauinge the companie of a Clowde, begate Centauros, yt were monstrous, & ougle fourmes of halfe a man, and halfe a horse ioined togeather: euen so these menne, in stéede of Goddes Holy Mysteries, companieinge with their [...]owne light, and clowdy fantasies, haue brought foorthe these Strange, ougle, deformed Shapes in Religion, Lothesome to remember, and Monstrous to beholde.

M. Hardinge. The .2. Diuision.

Concerninge the matter of this Article, what so euer a Mouse, woorme, or beaste eateth, the Body of Christe now beinge impassible, and immortal, susteineth no violence, iniurie, ne villanie. As for that, whiche is gn [...]wen, bitten, or eaten of worme or beaste, whether it be the Substaunce of Bread, as appeareth to sense, whiche is denied, (251)The .251. Vntrueth. For the Bread remaineth stil, as it is plaine by the olde Catholique Fathers. because it ceaseth through vertue of Consecration: or the outwarde forme onely of the Sacramente, as many holde opinion, (252)The .252. Vntrueth, As it is fully prooued in the tenthe Article. whiche als [...] onely is broken and chawed of the receiuer, the Accidentes by miracle remaininge without Substance: In suche cases happeninge contrary to the intent, and ende, the Sacramente is ordeined, and kepte for, it ought not to seeme vnto vs vncredible, the power of God considered, that God taketh awaie his Body from those outwarde formes, and permittethThe certainti [...] of M. Harding [...] Doctrine. either the nature of Breade to retourne, as before consecration,The certainti [...] of M. Harding [...] Doctrine. or the Accidentes to supplie the effectes of the Substance of Breade: As he commaunded the nature of the rodde, whiche became a Serpente, to retourne to that it was before, when God would haue it serue no more to the vses, it was by him appointed vnto.

S. Cyprian speaketh, neither of Mise, nor of brute beaste [...] &c. The graue auctoritie of S. Cyprian addeth greate weight to the balance for this iudgement in weighinge this matter, who in his sermon de Lapsis, by the reporte of certaine miracles, sheweth, that our Lordes Body made it selfe awaye from some, that beinge defiled with the Sacrifices of Idols, presumed to come to the Communion, er they had done their due penaunce. One (as he telleth there) thinkinge to haue that blessed Body, whiche he had receiued with others in his hande, when he opened the same to put it into his mouth, founde that he helde Ashes. And thereof S. Cyprian saithe, Documento vnius ostensum est, Dominum recedere, cùm nega [...]ur: By the example of one man it was shewed, that our Lorde departeth awaie, when he is denied. It is neither wicked, nor a thinge vnwoorthy the Maiestie of that holy Mysterie, to thinke our Lordes Body likewise done awaie, in cases of negligence, villanie, and prophanation.

The B. of Sarisburie.

O what shifting here is, to auoide this miserable inconuenience? Innocentius thinketh it not good to saie, The Mouse eateth Christes Bodie in the Sacramente. Innocen. 3. De Officio Miss. ca. 11. But rather he saithe, That Christe, when he seeth the Mouse comminge, geateth him selfe away, [Page]and leaueth the Sacramente. This Doctours iudgemente M. Hardinge alloweth before others, and thinketh it best to stande with reason.

But what then is it, that the Mouse eateth? Breade it cannot be. For that is gonne, as they saie, by Consecration. It remaineth, that the Mouse muste néedes eate the Shewes, and Accidentes. How be it, that were a strange kinde of feedinge. But nothinge is strange to M. Hardinge. Yet Shewes, and Accidentes cannot nourishe. What is it then, wherewith the Mouse is nourished? M. Hardinge answeareth, Perhaps Almighty God by a Miracle suffereth the Breade to returne againe to feede the Mouse. Or els, if this wil not serue, he saithe further, Perhaps God woorketh an other Miracle, and by his Omnipotent Power, geueth the very Accidentes of Breade strengthe to nourishe, and increase Substance, as if it were Breade. Thus these menne haue diuised a pretie waie, to feede mise with Miracles.

Thomas of Aquine saithe, that if a man take ouer muche of the Consecrate Wine,Thomas in. 1. Corin. 11. notwithstandinge the Substance of the Wine be gonne, Yet he may be ouerseene by the Accidentes, and so may happen to be dronken by a Miracle.

Here wée see, M. Harding answeareth onely by Perhaps, as beinge not yet wel aduised, what he may say. Whereby it appeareth, his Doctrine holdeth no certainetie. Therefore, what so euer he say, wée may geue no great credite to his t [...]le, nor take it for Catholique.

S. Cyprian, that is here alleged, maketh no manner mention, neither of Fourmes, nor of Accidentes: nor teacheth vs, that the Mouse can e [...]te Christes Bodie: nor that Christe conueigheth him selfe away, and leaueth the Sacramente: nor that the Substance of Breade returneth againe: nor that the Accidentes haue power to nourishe:Cyprian. Serm. 5. De Lapsis. nor any other like fantasie. Onely he saithe, God gaue that wicked man by that Miracle to vnderstande, that, for his Infidelitie, and Idolatrie, his Grace was so departed from his harte, as the Sacramente was departed from his hande. Therefore this place maketh vtterly nothinge to M. Hardinges purpose. Notwithstandinge h [...] thought it good, so in this Article to vse the name of S. Cyprian, as in the Article before he vsed the name of S. Cyril: least he shoulde be thought, to passe ouer any Article without a Doctoure.

The best, that may be geathered of S. Cyprians woordes, is this, That the wicked receiueth not the Bodie of Christe. Whiche thinge, as it is most true, so it vtterly [...]uerthroweth the whole substance of M. Hardinges Doctrine.

Nowe, good Christian Reader, that thou maiste sée, how aptely M. Hardinges Doctours agrée togeather, notwithstandinge so many of them telle vs, and holde it for most certaine, That a Mouse may eate the very Bodie of Christe, and receiue [...] whole Christe, God, and Man into his belly: Yet others of them contrariwise telle vs, and holde it likewise for moste certaine, That a Faithful Christian man, be he neuer so godly, yet cannot receiue the Bodie of Christe into his Belly.De Con. dist. 2. Tribus gradib. In Glosa. For thus they write, Certum est, quòd, quàm citò species teruntur dentibus, tam citò in Coelum rapitur Corpus Christi: It is certaine, that, as soone as the Fourmes of the Breade be touched with the teeth, streigth waie the Bodie of Christe (is not receiued into the belly, but) is caught vp into Heauen. And he saithe not, Perhaps, as M. Hardinge doothe: but, Certum est, It is certaine, and out of question, and therefore Catholique.

And Hugo a greate Schooledoctour, suche a one, as M. Hardinge may not wel denie, Hugo De Sacram. li. 1. par. 8. Ca. 13. saithe thus: Quando in manibus Sacramentum tenes, Corporaliter tecum est Christus: quando ore suscipis, Corporaliter tecum est. Postquam autem Corporalis sensus in percipiendo deficit, deinceps Corporalis Praesentia quaerenda non est: VVhile thou holdest the Sacramente in thy hande, Bonauen. in 4. Senten. dist. 13. quae. 2. Christe is Bodily with thee: while thou receiuest the Sacramente with thy Mouthe, Christe is Bodily with thee▪ But after that (the Sacrament is passed further, and) thy Bodily sense beginneth to faile, Durand. li. 4. thou maiste no lenger tooke for [Page]Bodily Presence. Thus they graunte, that a Mouse may [...] receiue the Bodie of Christe into his belly: and yet they denie the same vnto a Man. Suche is the certainetie, and Constancie of this Doctrine.

But, to conclude, and to geue some certaine Resolution in this vncertaine, and doubteful Doctrine, it behooueth vs to vnderstande, that, as S. Augustine saithe, there is greate difference bitwéene Christes Bodie, and the Sacramente. For the Sacramente is Corruptible: Christes Bodie is Elorious, & voide of al corruption. The Sacramente is in the Earth: Christes Bodie is in Heauen. The Sacrament is receiued by our Bodily Mouth: Christes Bodie is receiued onely by Faithe, whiche is the mouth of our Soule. And who so vnderstandeth not this difference, vnderstandeth not the meaninge of any Sacramente.

Now, to applie the same to this purpose, The Mouse, or other Woorme may receiue the substance of the Breade, whiche is the outwarde corruptible Elemente of the Sacramente: But the very Bodie of Christe it selfe, whiche is in Heauen, cannot be receiued, but by Faithe onely, and none otherwise.

S. Augustine speaketh thus in the personne of Christe: August. Confession. lib. 7. ca. [...]. Ego sum Cibus grandium: Cresce, & manducabis me: I am the foode of greate ones: Growe, and thou shalte eate me. Againe he saithe, Hoc est Manducare illam escam, & illum potum Bibere,August. in Iohan. tracta. 26. in Christo manere, & Christum manentem in se habere: This is the Eatinge of that Foode, and the Drinkinge of that Drinke, for a man to abide in Christe, and to haue Christe abidinge in him.

Chrysostome saithe, Chrysostom. ex varijs locis in Matthae. hom. [...]. Magnus iste Panis replet Mentem, non Ventrem. Iste Panis, & noster est, & Angelorum: This greate loa [...]e (meaninge thereby the Bodie of Christe, that is in Heauen) filleth the Minde, and not the Belly. This is our Breade, and the Breade of Angels. As the Angels receiue it, so wee receiue it.

And to conclude, Hilarius De Trinita. li. 8. so saithe S. Hilarie: The Breade, that came downe from Heauen, is not receiued, but of him, that hath our Lorde, and is the member of Christe.

By the Olde learned Fathers vndoubted iudgement, this is the onely Eating of the Fleashe of Christe: wherein Mise, and Brute Beastes, and wicked menne, that are woorse then brute beastes, haue no portion. And if these holy Fathers were now aliue, doubtelesse they would saie to M. Hardinge, and to his felowes: O curui in terras animi, & Coelestium inanes: O you, that lie groouelinge on the grounde, and haue no sense of thinges abooue.

FINIS.

THE XXIIII. ARTICLE, OF INDIVIDVVM VAGVM.

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The B. of Sarisburie.

Or, that, when Christe saide, Hoc est Corpus meum, this woorde, Hoc, pointed not the Breade, but, Indiuiduum Vagum, as some of them say.

M. Hardinge.

VVhat so euer, Hoc, pointeth in this saieinge of Christe after your iudgement, M. Iuel, right meaninge and plaine Christian people,2. Thess. 2. (who through Goddes grace haue receiued the loue of truth, and not the efficacie of illusion, to beleeue lieinge) beleeue verily, that in this Sacrament after consecration, i [...] the very Bodie of Christe, and that vpon credite of his owne woordes, Hoc est Corpus meum. They that appointe them selues to folowe your Geneuian doctrine in this pointe, deceiued by that ye teache them (Hoc) to pointe the Breade, and by sundrie other vntruthes, in steede of the very Bodie of Christe in the Sacrament rightly ministred verily present,The ben [...] fite of the Geneu [...]an Cōmuniō. shal receiue nothing at your Communion, but a bare peece of Breade not woorth a [...]pointe. As for your, some saye, who wil haue, Hoc, to point Indiuiduum Vagum, Firste learne you wel, what they meane, and if their meaninge be naught, who so e [...]er they be, handle them as you liste: therewith shal wee be offended neuer a deale. How this woorde, Hoc, in that saieing of Christe is to be taken, and what it pointeth,M. Hardings good opinion of him selfe. wee k [...]we, who haue more learnedly, more certainely, and more truely treated thereof, then Luther, Zuinglius, Caluin, Cranmer, Peter Martyr, or any their ofspringe.

The B. of Sarisburie.

In this Article M. Hardinge onely vttereth some parte of his choler againste them, whom it pleaseth him to cal Ge [...]euians: and vaunteth muche his owne learning, as learned men, seldome vse to doo, with reproche, and disdaine of others: and in the ende, touchinge the mater, saithe vtterly nothinge. Yet is there not lightly any doubte, that amaseth, & troubleth the best learned of his side, so muche, as this.

For, their fantasie of Transubstantiation presupposed to stande in force, if they say, That Christe by this Pronowne, Hoc, meante the Breade, that he helde in his hande, Then must it needes folow, that the very Substance of that Breade, was the very Bodie of Christe. For by this position, that must néedes be the purporte, and meaninge of these woordes.

If they saye, Christe by the same Pronowne meante the Accidentes, and Shewes of the Breade, Then muste it folow, that the [...]aine Accidentes, and Shewes of Breade were the Bodie of Christe. But so shoulde an Accidente be a Substance: Whiche errour were muche woorse, and farre more vnsensible, then the former.

If they saye, This Pronowne, Hoc, signified the Bodie of Christe it selfe, Then the meaninge of these Woordes, This is my Bodie, must needes [...]e this: My Bodie is my Bodie. Holcote in. 4. Sen. quae. 3. But this (saithe Holcote) were vainely spoken, and to no purpose. And by this exposition, Christes Bodie shoulde be there, before the woordes of Consecration were pronounced: and so there shoulde be no Uertue, or force in Consecration: or rather there shoulde be Consecration, before Consecration: and so, Consecration, without Consecration.

Upon these fewe woordes they haue builte vp their whole Religion. This is [Page] the fundation of al togeather.The Dissension of Doctours Therfore M. Hardinge shoulde not so lightly, and so disdainefully haue passed it ouer without answeare. Otherwise, this change beinge so greate, as it is supposed, wee shal not know, neither what thinge is changed, nor whereof Christes Bodie is made presente.

Neither is there any iuste cause, wherefore M. Hardinge should be thus angrie with the Geneuians in this behalfe. For he knoweth right wel, that this newe fantasie, of Indiuiduum Vagum, is no parte of their Doctrine.

But briefely to touche, how pitifully the learned of M. Hardinges side haue entangled them selues in this case,Gerson contr [...] Floret li 4. first of al Gerson saith thus, Dicendum est, quòd Hoc, demonstrat substantiam Panis: Wee must say, that this pronowne, Hoc, signifieth the Substance of the Breade. By this Doctour, the Substance of Breade is Christes Bodie.

Occam saithe,Occam in. 4. Senten. dist. 13. Hoc, refertur ad Corpus Christi: This pronowne, Hoc, hath relation to the Bodie of Christe. By this Doctour, the Bodie of Christe is the Bodie of Christ.

Yet Petrus Alliacensis saith, Petrus Alliacē. in 4. Sent. dist. 13. quae. 5. Hoc, demonstrat Corpus Christi: aliôqui falsa est propositio: Hoc, pointeth the Bodie of Christe: Otherwise, Christes saieinge is not true.

Thomas of Aquine goeth learnedly to woorke, and expoundeth it thus: Hoc, id est, hoc contentum sub istis Speciebus, est Corpus meum: This, that is to saye, Thomas in. 4. Senten. dist. 8. arti. 16. this thinge conteined vnder these Fourmes, is my Bodie.

But al these expositions seeme to importe some inconuenience. For hereby it may be geathered, that the Breade is Transubstantiate, and, as they imagin, Christes Bodie made Presente, before the Woordes of Consecration.

Therefore Iohannes de Burgo thought it good, Iohan. De Burg [...] de Forma Verbor. requisita &c. ca. 4. to healpe the mater with a Disiunctiue, in this sorte, Hoc sub hac specie praesens, vel [...]propinquo futurum, est Corpus meum: This thinge, that either is present already vnder these fourmes, or anon wil be present, is my Bodie.

By al these Doctours iudgementes, the meaning of Christes Woordes is none other,Holcote in. 4. but this, My Bodie is, or shalbe my Bodie. Whiche exposition (as Holcote saithe) is Childishe, Senten. quae. 3. Vaine, fantastical, and to no purpose.

And therefore Holcote him selfe saithe, Holcote eodem loco. Hoc, Significat quiddam vttique termino Cummune: & termino, A quo, & termino, Ad quem. This Pronowne, Hoc, signifieth a certaine thinge, that is indifferently Common, as wel to the Breade, as to Christes Bodie. But what thinge, that Indifferente thinge should be, it were harde to know.

Doctour Durande séeinge al these inconueniences, Durandus li. [...] and difficulties, and not knowinge how to geate out, in the ende concludeth thus: Super hoc dicunt quidam, quòd per pronomen, Hoc, nihil significatur: Sed illud materialiter ponitur: Here vpon some say, that this Pronowne, Hoc, signifieth nothinge at al: but is put Materially, and Absolutely, without any manner signification.

But hereof groweth an other doubte greater, then any of al the rest. For if this Woorde, Hoc, signifie nothing at al, what force then can it haue, to woorke Consecration?

Innocentius weighinge these thinges indifferently al togeather,Innocen. 3. De Offi. Miss. par 3. ca. 6. & ca. 14. is driuen to say, That Christe Consecrated the Sacramente, not by these Woordes, Hoc est Corpus meum, But by his blissinge, that wente before.

Likewise is Iohn Duns driuen to say, touchinge the same: Scotus in 4. Sentent. dist. 8. qu. 3. Illa propositio, Hoc est Corpus meum, non est Consecratiua, nec vt Vera, nec vt Falsa: sed vt est propositio neutra: This sentence, Hoc est Corpus meum, is not the Sentence of Consecration, neither as it is True, nor as it is False: but onely as it is a Sentence neuter bitweene bothe, that is to say, neither true, nor false.

Al this notwithstandinge, D. Steuen Gardiner, not greately regardinge the Authoritie of any of these Doctours, in his first booke of the Sacrament, intitled, [Page] The Diuels Sophistrie, The Diuels Sophistrie. fol. 24. writeth thus, Christe spake plainely, This is my Bodie, makinge demonstration of the Breade. Whiche last exposition beinge true, yf this pronowne, Hoc, signified the material Breade, that Christe helde in his hande, then, by M. Hardinges Doctrine, that Uery Material Breade was in deede, and Uerily the Bodie of Christe.

But yf the same pronowne, Hoc, signified not that same Material Breade, that Christe helde in his hande, then was not that same Material Breade changed into the Substance of Christes Bodie.

Thus the best learned of that side are vtterly amased at this mater, and renne eche man his owne waie, and knowe not, what maie please them best.

Yet M. Hardinge thinketh it sufficient, thus to conclude with a courrage, How that woorde, Hoc, is to be taken, and what it pointeth, wee knowe, who haue more learnedly, more certainely, and more truely treated hereof, then Luther, Zuinglius, Caluine, Cranmere, Peter Martyr, or any their ofspringe. Yf M. Hardinge, & his felowes knowe so muche, as here he seemeth to take vpon him, he hath the greater cause, to geue God thankes. What so euer he haue, he hath receiued it. God geue him grace, to vse it wel.

He woulde seeme, not to knowe, who they be, that woulde force vs to this fansie of his Indiuiduum Vagum. And therefore he saith, Yf their meaninge be naught, handle them as ye list. How be it, he cannot be so ignorant herein, as he woulde seeme to be. For although perhaps he be not muche acquainted with the Doctrine, yet he cannot choose, [...]. Ste. Gardi [...]er. but knowe the Doctoure. Him I meane, of whom he hath borrowed good stoare of mater, sometimes a whole leafe, and more togeather, towardes the buildinge of his booke.

He, notwithstandinge he were once persuaded, that Christe by this pronowne, Hoc, made demonstratiō of the Breade, yet afterwarde thought al that not woorth a pointe, but vtterly changed his whole minde, and thought it better to saie, that Christe by the same pronowne,Mar. Antoni. Constantius. Hoc, pointed not the Breade, that he helde in his hande, but onely Indiuiduum Vagum. And that, for the better vnderstandinge of his Reader, he calleth, Indiuiduum in Genere, Indiuiduum Entis, Vnum Substantiae, Vnum Entis, Indiuiduum Insignitum, Indiuiduū Indiuidui. This fansie he so warranteth, and forceth euerywhere, as if Christes Woordes coulde beare none other exposition.

Thus therefore he imagineth Christe to saie: This thinge, that ye see mee holde in my hande, is not two thinges: It is onely one certaine thinge. But what one certaine thinge it is, I cannot tel: but, suere I am, Breade it is not.

Thus are they driuen, to wander in Uanities, and too séeke vp strange, and monstrous fourmes of speache, suche as the Ancient Catholike Doctours neuer knewe, lest they shoulde seeme plainely, and simply to saie, as the learned Father Tertullian saithe,Tertullian. contra Marcion. lib. 4. Hoc est Corpus meum, hoc est, Figura Corporis mei: This is my Bodie, that is to say, this is a Figure of my Bodie: Or, as it is written in their owne Decrées: Vocatur Corpus Christi, id est, Significat Corpus Christi: It is called the Bodie of Christe, De Con. Dist. 2. Hoc est. In Glosa Hieronym. in Esai. li. 2. ca. 5. that is to saie, It signifieth the Bodie of Christe.

S. Hierome saithe, Tam diù quaerunt Heretici noua veteribus adiungere, & eadem recentioribus immutare, donec eos & sensus humanus, & verba deficiant: The manner of Heretiques is, so longe to mingle, and blinde newe thinges with the Olde, and stil to alter new for newe, vntil bothe their wittes, and their speache beginne to faile them.

Here note, good Reader, that in this whole Article M. Hardinge hath alleged no manner Doctour, nor Olde, nor Newe. The reason thereof is this: for that of the Olde Doctours, he had none to allege: and of his Newe Doctours, he was ashamed.

FINIS.

THE XXV. ARTICLE, VVHETHER THE FOVRMES BE THE SACRAMENTE.

[Page]

The B. of Sarisburie.

Or, that the Accidentes, or Fourmes, or Shewes of Breade, and Wine be the Sacramentes of Christes Bodie, and Bloude, and not rather that Breade, and Wine it selfe.

M. Hardinge. The .1. Diuision.

For as muche, as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament, the Bodie, and Bloude of Christe are made (253)The .253. Vntrueth, euer presumed, and neuer prooued. Really Present, the Substance of Breade (253) tourned into the Substance of the Bodie, and the Substance of VVine into the Substance of the Bloude: the Breade (whiche is consumed a waie by the fier of the Diuine Substance, as Chrysostome saithe,In homil. Paschali. and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine, and decocted with the fier of the Passion in the Aulter of the Crosse, as S. Ambrose saithe:)De Co [...]s. Dist. 2. cap. Omni [...]. can not be the Sacrament of the Bodie, nor the VVine of the Bloude. Neither can it be saide that the Breade, and VVine whiche were before, are the Sacramentes, for that the Breade is becomme the Bodie, and the VVine the Bloude, and so now they are not: and if they be not, then neither be they Sacramentes. Therefore that the outwarde formes of Breade, and VVine which remaine, be the Sacramentes of Christes Bodie, and Bloude, and not the very Breade, and VVine it selfe: it foloweth by sequele of reason, or consequent of vnderstandinge, deduced out of the firste trueth,Epist. 65. In Latino [...]dice. whiche of S. Basile in an Epistle, ad Sozopolitanos, speakinge against certaine, that went about to raise vp againe the olde Heresie of Valentinus, is called, [...]. Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures. VVhiche waie of reasonninge Basile vsed against Heretikes, as also sundry other Fathers, where manifest Scripture might not be all [...]aged.

The B. of Sarisburie.

M. Hardinge presumeth, that his newe fantasie of Transubstantiation must needes stande for good. And therefore imagininge, that the Breade, and Wine are wholy remooued, and cannot be the Sacramentes, he thinketh, he maie wel conclude, that the Fourmes, & Shewes, yt are leafte behinde, must néedes be ye Sacramentes. But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche. S. Augustine saithe,Augustin. ad Infantes. Quod videtis, Panis est: The thinge that ye see (speakinge of the Sacramente) is (not a Fourme, or an Accidente, but) Very Breade. S. Chrysostome,Chrysostom. ad Caesarium. Theodoretus, Gelasius,Gelasius contra E [...]tychem. and other learned Fathers confesse by manifeste, and expresse woordes, That there remaineth stil in the Sacramente the Very Nature, and Substance of Breade, and Wine. Therefore this Doctrine is builte vpon a false grounde, and cannot stande.

But Chrysostome saithe, The Breade is consumed by the force of the Diuine Presence: And S. Ambrose, saithe M. Hardinge, reporteth the same.Theodoret. Dia logo. 1. &. 2. It is greate frowardnesse, whatsoeuer any one, or other of the Fathers happen to vtter in vehemencie, and heate of talke,De [...]. & Senatuscon. & lon. Con. Contra. to dissemble the manner of their speache, and to drawe, and force the same violently to the rigour [...] of the letter. Paulus saithe, In fraudem Legis facit, qui, saluis verbis Legis, sententiam eius circumuenit: He dooth wronge to the Lawe, that, folowinge onely the bare woordes, defraudeth the meaninge of the Lawe.

S. Cyprian saithe, Cyprian. lib. 2. Epist. 3. Passio Christi est Sacrificium, quod offerimus: The Sacrifice, that wee offer, is the Passion of Christe.

[Page] Chrysostome saithe, Chrysostom. in Epist. ad Hebrae. homi. 16. Baptisma Christi Sanguis eius est: The Baptisme of Christe is Christes Bloude.

And againe he saithe, In Mysterijs Sanguis ex Christi latere hauritur:Chrysostom. in Encaenijs. In the time of the holy Communion, the Bloude of Christe is drawen out of his side.

S. Gregorie saithe, Christus iterum in hoc Mysterio moritur:De Conse. Dis. 2. Quid sit Sanguis. In this Mysterie (of the holy Communion) Christe is put to Death againe.

I trowe, M. Hardinge wil not so straitly force vs to beléeue, onely vpon the sight of these bare woordes, either that the holy Communion is Christes Passion: or, that the Water of Baptisme is Christes Bloude: or, that Christe is slaine, and put to Death in the time of the Holy Mysteries: Or, that Christes Bloude at that time is drawen, and powred from his side, and that, without healpe of Figure, Uerily, Really, and in deede.

By sutche manner of amplification, and kinde of speache S. Chrysostome saith, The Breade is consumed: not for that the [...]e remaineth in the Sacramente no Breade at al, but for that, in comparison of the Death of Christe, that there is laide foorth, and represented before vs, the material Breade seemeth nothinge. For otherwise Chrysostome most plainely confesseth, that the Nature of Breade remaineth stil. These be his woordes,Chrysostom. ad Caesarium. In Sacramento manet Natura Panis: In the Sacramente there remaineth stil the Nature of Breade.

And, as he saithe, The Breade is Consumed, In Encaenijs. Euen so in the same place he seemeth to saie, The Prieste is Consumed. His woordes be these: Ne putes, te accipere Diuinum Corpus ab Homine: Chrysostom. in Matthae. hom. 51. Thinke not, that thow receiuest the Diuine Bodie, of a Man.

And to like purpose he speaketh of the Sacramente of Baptisme: Non Baptizaris à Sacerdote: Deus ip [...]e tenet Caput tuum: Thou art not Baptized of the Prieste: It is God him selfe, that holdeth thy Heade.

Thus the holy Fathers intreatinge of the Sacramentes, vse to auance our mindes from the Sensible, and corruptible Elementes, to the cogitation of the Heauenly thinges, that thereby are Represented. And therefore Chrysostome saith. Mysteria omnia interioribus oculis videnda sunt: Chrysostom. in. 1. Corin. cap. 2. Wee must beholde al Mysteries with our inner eies: Chrysostom. in Matthae. hom. 83. Whiche inner eies doubtlesse haue no regarde to any corruptible, and outwarde thinge.

Hereby the feeblenes of M. Hardinges sequele maie soone appeare.

True it is, that he further saith, In case of want of the Scriptures, wee maie sometime guide our selues by discourse, and drifte of Reason.Augusti. De Doctrina Christiana lib. 3. ca. 28. Notwithstandinge S. Augustine saithe, Haec consuetudo periculosa est: The custome hereof is very dangerous. But in this case M. Hardinge wanteth neither the Scriptures, nor the Authoritie of Anciente Doctours.

It is plaine by the manifeste woordes of S. Paule, of S. Chrysostome, of S. Augustine, of Theodoretus, of Gelasius, and of other moe holy Fathers, bothe Greekes, and Latines, that in the Sacramente▪ after the woordes of Consecration, the very Nature, and Substance of the Breade remaineth stil. It were mutche for M. Hardinge, to forsake al these, and to trust onely to a bare shifte of simple Reason.

M. Hardinge. The .2. Diuision.

And whereas there must be a likenesse between the Sacramente, and the thinge of the Sacramente, (for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes,Augustin. Epist. 22. ad Bonifacium Episc. properly, and rightly they shoulde not be called Sacramentes: as the Sacramente of Baptisme, whiche is the outwarde washinge of the fleashe, hath a likenesse of the inwarde washinge of the soule) and no likenesse here appeareth to be between the fourmes that remaine, and the thinge of the Sacramente, for they consiste not, the one of many cornes, the other of grapes, for thereof cometh not Accident, but Substance: hereto maie be saide, it is ynough▪ that these Sacramentes beare the likenesse [Page] of the Body and Bloude of Christe,A strange Resemblance. for as muche as the one representeth the likenesse of Breade, the other the likenesse of VVine,De conse. dist. 2. cap. Hoc est quod dicimus. whiche S. Augustine calleth (254)The .254. vntrueth: For. S Augustine by these vvoordes meante the very Substance of Breade. Visibilem speciem elementorum, the visible form [...] of the Elementes.

The B. of Sarisburie.

What meaneth M. Hardinge, thus to encombre him selfe with these vaine, and miserable folies? S. Augustine saithe, A Sacrament muste haue a Resemblance, or Likenesse of that thinge, whereof it is a Sacramente. For without this Resemblance, or Likenesse, he saithe, a Sacramente is no Sacramente. August. epist. 23. ad Bonifacium.

Therefore M. Hardinge commeth in with his Fantasie, and telleth vs, that his Fourmes, and Accidentes are the Resemblance, and Likenesse of the Bodie of Christe. But, alas, wherein standeth this Comparison of Resemblance, and Likenesse? Or wherein are M. Hardinges Accidentes, and Christes Bodie like togeather? Certainely M. Hardinge him selfe, notwithstandinge he can say many thinges, yet he cannot truely say, that Christes Bodie is either rounde, or plaine, or white, or thinne, or any way like vnto his Accidentes.

Yet must there be a certaine likenesse in effectes bitwéene the Sacrament, and the thinge it selfe, whereof it is a Sacramente. Of whiche effectes, the one is Sensible, and wrought outwardly to the Bodie: the other is Spiritual, & wrought inwardly in the minde. As for example, in the Sacramente of Circumcision, the Outwarde Uisible Cuttinge in the Fleashe, was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte. In the Sacramente of Baptisme, the Outwarde Washinge of the Bodie, is a Resemblance of the Inwarde Spiritual Washinge of the Soule.

Likewise in the Sacramente of the Holy Communion, as the Breade Outwardly Feedeth our Bodies: so doothe Christes Bodie Inwardly, and Spiritually Féede our Soules. Thus is Féedinge an effecte common vnto them bothe. And therein standeth the Resemblance, and Likenesse of the Sacramente. Therefore Rabanus Maurus saithe,Raban. Maurus li. 1. ca. 31. Quia Panis Corporis Cor confirmat, ideò ille congruenter Corpus Christi nominatur: Et, quia Vinum sanguinem ope [...]atur in Carne, ideò illud refer [...]ur ad Sanguinem: Bicause the Breade confirmeth the Harte of our Bodie, therefore is the same conueniently called the Bodie of Christe: And bicause VVine woorketh Bloude in our Fleashe, therefore the VVine hath relation vnto the Bloude of Christe.

Now, if M. Hardinge, touchinge this effecte of Feedinge, wil compare his Accidentes with Christes Bodie, then must he say, That wée Eate Accidentes, and Drinke Accidentes, and be Feadde with Accidentes, and Liue by Accidentes: euen as in the Inner man wee Eate Christe, and Drinke Christe, and be Feadde with Christe, and Liue by Christe. Otherwise he muste confesse, that, touchinge the effecte of Feedinge, his Accidentes haue no Resemblance of Christes Bodie: and therefore can in no wise be called Sacramentes.

But, saithe M. Hardinge, the Accidentes Represente the likenesse of Breade: and the Breade, that was, Representeth the Bodie of Christe. Here is an other suttle drifte of M. Hardinges reason: from Accidentes, to Breade: and from Breade, to Christes Bodie. And so wée haue here fansie vpon fansie: and one Likenes vpon an other: but neither Scripture, nor Councel, nor Doctour, either Greeke, or Latine: or Olde, or Newe, to auouche the same.

But here appeareth a marueilous peruerse order in Nature. For by M. Hardinges driftes, neither can the Breade Signifie Christes Bodie, but onely when the Breade is abolished, & nothing leafte to Signifie: nor can these Accidētes Signifie the Breade, but onely, when there is no Breade remaininge there, to be Signified. And so the effecte of M. Hardinges drifte, and of this Resemblance passeth from nothinge to nothinge, and standeth in nothinge.

[Page] Here it behooued M. Hardinge to haue foreseene the inconueniences, that might haue folowed. For if the Accidentes of the Breade [...]e the Sacrament, for as much as in one péece of Breede there be sundrie Accidentes, it must néedes folow of these positions, that in one peece of Breade be sundrie Sacramentes, and so, sundrie Sacramentes in one Sacramente. Innocentius him selfe espied this inconuenience: and therefore he demaundeth this question:Innocen. De Officio Miss. ca. 38. Cùm sint mul [...]ae species, quomodò non sunt multa Sacramenta?

But this Resemblance, or Likenesse S. Augustine calleth, Visibilem Speciem Elementorū, The visible Fourme of the Elementes. By whiche woordes (saithe M. Hardinge) he meante onely the Shewes, and Accidentes of the Breade. In déede S. Augustines woordes be true: but M. Hardinges Exposition is not true. For S. Augustine by this woorde, Species, meante not the outwarde Fourmes, or Shewes, as it is supposed, but the very Kinde, and Substance, and Nature of the Breade.

So S. Ambrose saithe, Ambro. De illis qui initian. Mysterijs. ca. 9. Ante benedictionem Verborum Coelestium, alia Species nominatur: post Consecrationem Corpus Christi Significatur. Before the Blissinge of the Heauenly Woordes it is called (not an other Fourme, or an other Shew, but) an other Kinde, or Nature: But after the Consecration, Christes Bodie is Signified. Whiche thing [...] may also plainely appeare by S. Augustine him selfe in the same place. For thus he writeth: De Con. dist. 2. Hoc est, quod [...]cimus. Panis, qui Corpus Christi est, suo modo vocatur Corpus Christi, cùm [...]e vera sit Sacramentum Corporis Christi &c. Vocatur (que) ipsa immolatio Carnis Christi, quae Sacerdotis manibus fit, Christi Passio, Mors, Crucifixio: non rei Veritate, sed Significante Mysterio. He saith (Not the Fourme, not the Shew, not the Accidente, but) The Breade, that is the Bodie of Christe (not verily, or in deede, but) after a manner is called the Bodie of Christe: where as it is in deede a Sacrament of the Bodie of Christe &c. And the Oblation of the Fleashe of Christe, that is made with the Priestes hande, is called the Passion, the Deathe, and the Crucifieinge of Christe: not in Truethe of the mater, but by a Mysterie Signifieinge.

M. Hardinge. The .3. Diuision.

Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe, not onely in respecte of the thinge signified, whiche is the vnitie of the Churche, but also of the thinge contained, whiche is the verie Fleashe and Bloud of Christe, whereof the truthe it self saide: The Breade that I shal geue,Ioan. [...]. is my Fleashe for the life of the worlde.

The B. of Sarisburie.

In the ende M. Harding, not onely without any Authoritie, [...]ther of Scriptures, or of Councels, or of Doctours, but also without any manner shew, or drift [...] of Reason, concludeth in this sorte: Thus the fourmes of Breade, and Wine are the Sacramentes of the Bodie, and Bloude of Christe. Thus M. Hardinge bringeth in his Conclusion without premisses. By M. Hardinges iudgement, S. Augustine was not wel aduised,De Fide ad Petrum, ca. 19. when he called the Holy Mysterie, Sacramentum Panis, & Vini: The Sacrament of Breade, and Wine. He shoulde rather haue called it, by this Construction, The Sacramente of Fourmes, and Shewes. And whereas S. Augustine saithe,August in Iohā. tracta. 80. Accedat Verbum ad Elementum, & fit Sacramentum: whereby he meaneth, that the Breade it selfe is made a Sacramente: M. Hardinge wil rather expounde it thus: Let the Woorde come to the Element, or Creature of Breade: and then the Accidentes thereof are made a Sacramente.

Uerily,Matthae. 26. Cyprian. li. 2. epist. 3. touchinge the Wine, Christe him selfe calleth it, not Fourmes, or Accidentes, but the Fruite, or, as Cyprian termeth it, the Creature of the Vine, Creaturam Vitis.

S. Cyprian calleth the Breade after Consecration,Cyprian in Oration. Domini. Panem ex multorum granorum[Page]adunatione congestum: Breade made (not of Fourmes, and Accidentes, but) of the (Substance, and) mouldinge of many Comes.

S. Cyrille saithe, Credentibus Discipulis Fragmenta Panis dedit: Cyril. in Iohan. li. 4. ca. 24. Christe vnto his Disciples beleeuinge in him, gaue (not Accidentes, or Shewes, but) Fragmentes, or peeces of Breade.

Irenaeus saithe, Of the same Breade, and VVine after Consecration,Irenae. li. 5. Augetur, & cō sistit Carnis nostrae Substantia, is increased, and consisteth the Substance of our Fleashe.

Here must M. Hardinge néedes saie, as Marcus Constantius saide before him,Ad Obiectū. 27. that Accidentes are the Fruite of the Uine: that Cornes, and grapes be likewise Accidentes: that Fragmentes, and peeces of Breade be nothinge els but Accidentes: that the Substance of our Bodies is nourished, and increased, and standeth by Accidentes. Thus are their Accidentes F [...]ga miserorum. They can prooue, and reprooue al by Accidentes: and without their Accidentes they can doo nothinge. And thus, as badde Surgians, they make one Salue to serue for al soares.

S. Gregorie saithe, Gregor. in Io [...]m li. 18. ca. 14. O Timothee, depositum custodi, deuitans profanas vocum nouitates. Quia, cùm laudari Haeretici, tanquam de excellenti ingenio, cupiunt, quasi noua quaedam proferunt, quae in Antiquorum Patrum libris Ve [...]eribus non tenentur. Sic (que) fit, vt dum videri desiderant sapientes, miseris suis auditoribus stultitiae semina spargant. O Timothee, keepe that, thou haste receiued: and beware of the wicked nouelties of woordes. For these Heretiques seekinge the cōmendation of the excellencie of their witte, bringe foorth newe thinges, that in the Olde bookes of the Anciente Fathers are not founde. And so it happeneth, that while they woulde be taken for wise menne, they scatter emongst their poore hearers the seedes of Folie.

Certainely, M. Hardinge, and his felowes, as of Shewes they haue made Sacramentes: euen so of the Holy Sacramentes, and whole Religion of Christe, they [...]aue leafte nothinge to the simple people, but a sight of Shewes.

FINIS.

THE XXVI. ARTICLE,Forma. Operta. OF HIDINGE, AND COOVERINGE.

[Page]

The B. of Sarisburie.

Or, that the Sacramente is a Signe, or Token of the Bodie of Christe, that liethe hidden vnderneathe it.

M. Hardinge.

That the outward forme of Bread, (255)The .255. Vntrueth. For the Outvvard Fourme vvas neuer by any Old Father called the Sacrament. whiche is properly the Sacrament, is the Signe of the Bodie of Christe, we confesse, yea of that Bodie, which is couertly in, or vnder the same, whiche S. Augustine calleth, Carnem Domini forma Panis opertam: In libro Sen [...]en. Prosperi. The Fleashe of our Lord coouered with the forme of Breade. But what is meant by this terme (Lyeth) we knowe not. As through Faithe grounded vpon Gods woorde, we knowe that Christes Bodie is in the Sacrament, so that it lyeth there, or vnderneathe it, by which terme it may seme a scoffe to be vttered, to bringe the Catholike teaching in contempte, or that it sitteth, or standeth, we denie it. For lieinge, sittinge, and standing, noteth situation of a Bodie in a place, accordinge to distinction of membres, and circunscription of place, so as it haue his partes in a certaine order correspondent to the partes of the place. But after such manner the Bodie of Christe is not in the Sacrament, but without circumscription, order, and habitude of his partes to the partes of the Bodie, or place enuironninge. VVhiche manner of Being in, is abooue all reache of humaine vnderstandinge wonderouse, straunge, and singular, not defined▪ and limited by the lawes, or bondes of nature, but by the almighty power of God. To conclude, the Beinge of Christes Bodie in the Sacrament is to vs certaine, the manner of his Beinge there to vs vncertaine, and to God onely certaine.

The B. of Sarisburie.

The entrie of this Article, is the Cōclusion of y• laste. So artificially M. Hardinges Untruethes are wouen togeather. The owtwarde Fourme of Breade, saithe he, is the Sacramente. But withal he should haue added, that this Fourme, and manner of speache is onely his owne, peculiare onely to him selfe, and certaine his felowes of that side: neuer vsed by any of al the Olde Doctours, and Fathers of the Churche, either Greeke, or Latine: or Learned, or Unlearned: or Catholike, or Heretique: or one, or other.

These woordes of S. Augustine are alleged,In the .12. Article, and .14. Diuision. and answeared before. That holy learned Father neuer saide, neither that the Fourmes, and Accidentes be the Sacramēt: nor that Christes Bodie is Really hidden vnder the same: nor in this place speaketh any one woorde at al of any Accidentes.

But the woordes, wherein M. Hardinge is deceiued, are these: Forma Panis. Whiche woordes signi [...]e, not the outwarde Fourmes, and Accidentes, as he vntruely expoundeth them: but the very Kinde, and Substance of the Breade. So S. Paule saithe,Philippen. 2. Christus cùm in Forma Dei esset, Formam Serui accepit: Christe beinge in the Fourme (or Nature) of God, tooke vpon him the Fourme (or Nature) of a Seruante.

By whiche woordes S. Paule meante, that Christe was very God in Substance, and that he tooke vpon him the very Substance of a Man. So S. Hierome expoundeth the same woordes,Hieronym in O [...]ce. lib. 3. cap. 2. speakinge in the Personne of Christe: Declinaui ad eos deserens Regna Coelorum, vt cum eis vef [...]erer, assumpta Forma Serui: I wente downe to them leauinge the Kingedome of Heauē, that I might eate with them, hauinge taken the Fourme of a Seruante. I thinke, M. Hardinge wil not saie, Christe tooke a Bodie of Fourmes, and Accidentes, that he might be conuersante, and liue with menne.

So S. Augustine [...]aithe,Augustin. ad Dardan. Epist. [...]7. Secundum hanc Formam, non est putandus vbi (que) diffusus: Christe (not accordinge to the Shewes, or Accidentes of his Bodie, but) accordinge [Page]to this Kinde, this Nature, and this Substance of his Bodie, maie not be thought to be [...]owred, and spreadde into al places. Thus S. Paule, S. Augustine, S. Hierome, and other learned Fathers vse this woorde Forma, for Nature, and Substance: and not for Accidentes.

And as touchinge the other woorde, Operta, Coouered, S. Augustine meaneth not thereby, that Christes Bodie is Really conteined, and coouered vnder the saide Fourme, or kinde of Breade: but onely that it is there, as in a Sacramente, or in a Mysterie. In this sense S. Augustine saithe,Augustin. De Spiritu & Litera cap. 15. Gratia Dei in Veteri Testamento velara la [...]ebat: The Grace of God laie hidden coouered in the Olde Testamente. And againe, In Veteri Testamento occultabatur Nouum, id est, occultè Significabatur [...] The Newe Testamente was hidden in the Olde, that is to saie, It was secretely Signified in the Olde.

Here, least M. Hardinge should take these woordes strictly, and grossely, as he doothe the reste, and saie, The Newe Testamente in déede, & Really was coouered in the Olde, S. Augustine him selfe hath preuented him,Augustin. De Baptis. contr [...] Donat. li. 1. c. 15. and opened his owne meaning in this wise, as it is saide before: Occultabatur, id est, occultè Significabatur: It was Coouered, that is to saie, it was secretely Signified. By whiche exposition, beinge S. Augustines, M. Hardinge might haue learned likewise to expounde these woordes, Caro operta forma Panis, id est, occultè Significata: The Fleashe coouered in the Fourme, or Substance of Breade: that is to saie, Priuily Signified in the Forme, or Substance of Breade.

But M. Hardinge thought it best, to leaue the mater, and to make his quarel to the woordes, This woorde, Liethe, saith he, importeth a scoffe, wherewith to bringe his Catholique teachinge into contempte. Uerily this must needes be a marueilous tender, and a miserable Doctrine, that maie no waies be touched without suspicion of a scoffe. But why is he more angrie with vs, for vtteringe these woordes, Liethe hidden, then he is with his owne Doctours vtteringe the same?

In his Glose vpon the Decrees it is written thus, Species Panis, De Con. Dis. 2. Hoc est. In Glosa. sub qua lat [...]t Corpus: Species Vini, sub qua later Sanguis: The Fourme of Breade, vnder whiche is hiddē the Bodie: The Fourme of Wine, vnder whiche is hidden the Bloude. These be his owne felowes woordes: they are not ours.

VVillihelmus Hasfliginensis one of M. Hardinges Newe Doctours saith thus, VVillih. Hasfliginensis in Sermone De Aduen tu. Vixit Anno. 1300. Quaerite Dominum, dum inueniri potest. In Templo inuenitur Materiali: Ibi latet sub Specie Panis: Seeke the Lorde, while he maie be founde. He is founde in the Material Churche of stoane: There he is hidden vnder the Fourme of Breade.

An other like Doctour saith thus, Ibi est Corpus Christi in tanta quantitate, sicut fuit in Cruce. Vnde mirum est, quomodò sub tam modica Specie tantus homo lateat:Ludulphus in Vita Christi. par 2. ca. 56. The Bodie of Christe is there, as greate in quantitie, as he was vpon the Crosse. Therefore it is marueilous, how so greate a man can be hidde vnder so smal a Fourme.

Yf this woorde, Hidden, so necessarily importe a scoffe, then must M. Hardinge needes thinke, that his owne Doctours scoffe at him, and laugh him to scorne. Certainely, it is no indifferent dealinge, the woordes beinge al one, so fauourably to allowe them in his owne bookes, and so bitterly to mislike them in al others.

Perhaps he wil saie, It is no Catholique Fourme of speache, to saie, Christe liethe in the Sacramente. And yet I sée no greate reason, but it maie stande as wel with the Catholike Doctrine, to saie, Christe liethe in the Sacrament, as, Christe sittethe in the Sacramente. Yet Iohannes a S. Andrea, a greate Doctour, and a special Patrone of that side, is wel allowed to write thus, and that without any manner controlmente, or suspicion of scoffe: Id temporis contentio nulla erat, Iohan. [...]. S. Andrea in Epistola ante Liturgias. vtrùm Corpus Christi insideret Eucharistiae: At that time there was no strife, whether Christes Bodie were Sittinge in, or vpon the Sacramente, or no. Thus was it lawful for him to write: and his writinges are taken for good, and Catholike.

[Page] But M. Hardinge saithe, Christes Bodie is in the Sacrament, without Circumscription, or Respecte of place, Strangely, VVoonderously, and Singularely, and by the might of Goddes Omnipotent power: and the manner of his Beinge there is knowen onely vnto God. These be faire, and orient, and bewtiful colours, but altogeather without grounde: and, to vse the termes of M. Hardinges Religion, they are nothinge els, but Accidentes, and Shewes without a Subiecte.

It is a strange, and a marueilous mater, that this presence of Christe in the Sacrament, beinge so certaine, and so singulare, as M. Harding seemeth to make it, yet al the Olde Learned Catholique Fathers should so lightly passe it ouer in silence, without any manner mention, as if it were not woorthe the hearinge: or that M. Hardinge should so assuredly, and so certainely know it, and yet God him selfe should not know it: Or, that God should know it, and yet, beinge a mater so Singulare, and so necessarie to be knowen, shoulde neuer reuele the same to any, either of the Learned Fathers, or of the Holy Apostles, or make them priuie to that knowledge.

In déede, it behooueth vs to humble our hartes vnto the miracles, and marueilous woorkes of God. But euery M. Hardinges fantasie is not a Miracle. The Heretique Praxeas saide, euen as now M. Hardinge saithe, Deo nihil est difficile: Vnto God nothinge is harde. But Tertullian that learned Father answeared him then,Tertull. contra Praxeam. euen as wee now answeare M. Hardinge: Si [...]am abruptè in praesumptionibus nostris v [...]amur hac sententia, quiduis de Deo confingere poterimus: If wee so rashly vse this sentence to serue our Presumptions (or fantasies), wee may imagine of God, what wee liste.

S. Steuen saw Christe in Heauen,Actor. 7. Colossen. 3. Standinge: S. Paule saithe, Christe is now at the Right hande of God, Sittinge: whiche thinge also wee confesse in the Articles of our Faithe. But in the Sacrament, saithe M. Hardinge, Christe is Presente without any manner suche Circumscription, or Circumstance, or order of place: that is to say, as greate in quantitie, as he was vpon the Crosse, & yet neither Standing, nor Sitting, nor Lieinge, nor Leaninge, nor kneeling, nor Walkinge, nor Reasting, nor Moouinge, nor hauinge any manner Proportion, or Position of his Bodie, either vpwarde, or downewarde: or backewarde, or forewarde: A very Bodie, and yet not as a Bodie: In a place, and yet not as in a place.

This is M. Hardinges Catholique Doctrine, without Scripture, without Councel, without Doctoure, without any likinge, or sense of Reason. Yet must euery man receiue the same at M. Hardinges hande, as the Singulare, Strange, Woonderful, Omnipotent Woorke of God.

To Conclude, Christes Bodie is in the Mystical Breade of the Holy Communion, not Really, or Corporally, or in déede, as M. Hardinge fansieth, but as in a Sacramente, and in a Mysterie: euen as the Bloud of Christe is in the Water of Baptisme.

FINIS.

THE XXVII. ARTICLE, OF IGNORANCE.

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The B. of Sarisburie.

Or, that Ignorance is the Mother, and cause of true Deuotion, and Obedience.

M. Hardinge.

Maister Iuel had greate neede of Articles, for some shewe to be made against the Catholike Churche, when he aduised him selfe to put this in for an Article. Verily this is none of the highest Mysteries,Fol. 77. nor none of the greatest keyes of our Religiō, as he saith it is, but vntruely, and knoweth that for an vntrueth. For him selfe imputeth it to D. Cole, in his replies to him as a strange saieing by him vttered in the Disputation at VVestminster, to the wonderinge of the most parte of the honorable, and worshipful of this Realme. If it were one of the highest mysteries, and greatest keies of the Catholike Religion, I trust the most parte of the honorable, and worshipful of the Realme, woulde not wonder at it.Iohan. 9. Concerninge the matter it selfe, I leaue it to D. Cole. He is of age to answeare for himselfe. VVhether he saide it or no, I knowe not. As he is learned, wise, and godly, so I doubte not, but, if he saide it, therein he had a good meaninge, and can shewe good reason for the same, [...]. if he maie be admitted to declare his saieinge, as wise men woulde the Lawes to be declared, so as the minde be taken, and the word spoken not alwaies rigorously exacted.

The B. of Sarisburie.

Here M. Hardinge allegeth no Doctour, but Doctour Cole. And touchinge the mater it selfe, he thinketh this errour wel excused, for that it is not ye principal keye of his Religion. How be it, he, that in moste honorable Assemblie doubted not openly to pronounce these woordes, I telle yovv, Ignorance is the Mother of Deuotion, was thought then to esteeme the same, as no smal keie of his Religion.

Uerily it appeareth by the whole practise, and policie of that side, they are fully persuaded, that without déepe Ignorance of the people, it is not possible for their Churche to stande.

Therefore they chase the Simple from the Scriptures, and drowne them in Ignorance, and suffer them vtterly to knowe nothinge: neither the Profession, they made in Baptisme: nor the meaninge of the holy Mysteries: nor the Price of Christes Bloude: nor wherein, or by whom they maie be saued: nor what they desire of God, either when they praie togeather in the Churche, or when they priuately pray alone.

They shut vp the Kingedome of Heauen before menne:Matthae. 23. and neither wil they enter them selues, nor suffer others, that woulde enter. And, as it is written by the Prophete Esai, Dicunt videntibus, Nolite videre: They saie vnto them, that see, Stoppe youre eies,Esai. 30. and see nomore. As the people is,Esai. 24. sutche is the Prieste: and as the Prieste is, sutche is the people. The blinde is sette to guide the blinde.Matthae. 15.

Thus they walter in darkenes, and in the shadowe of Deathe. And yet, as it is written in the Booke of Wisedome, Non satis est illis errasse circa scientiam Dei: sed in magno viuentes inscitiae bello,Sapien. 14. tot & tanta mala Pacem appellant: They thought it not sufficient, to be deceiued, and blinded in the Knowledge of God: but liuinge in sutche a Warre of ignorance, al these euilles they calle Peace, And make the people beleeue, it is Obedience, Catholique Faithe, and Deuotion: Or rather, as Ireneus writeth against the Ualentinian Heretiques, Irenae. li. 2. ca. 19. Veritatis Ignorantiam, Cognitionem vocant: Ignorance of the Truethe, and blindenesse, they calle Knowledge.

[Page] By these Policies they ouerrule the Churche of God, and keepe the people in Obedience:Iudic. 16. euen as the Philistines, after they had once shorne of Samsons heare, and boared out his eies, notwithstandinge the strengthe, and sturdinesse of his Bodie,Iohan. 12. were hable to leade him whither they listed, at theire pleasure. For he that walketh in the darke, knoweth not, whither to goe.

In the Councel of Toledo in Spaine it is written thus, Concil. Toletan. 4. Can. 24. Mater omnium errorum Ignorantia: Ignorance is the Mother (not of Deuotiō, but) of al errours: Like as S. Augustine also saith, Augustin. in Psalm. 33. concion. 1. Erat in illis Regnum Ignorantiae, id est, Regnum Erroris: There was in them the Kingedome of Ignorance, that is to saie, the Kingedome (not of Deuotion, but) of Errour.

S Hierome saithe, Distin. 38. Scripturarum Ignorantia, Christi Ignorantia est: The Ignorance of the Scriptures is the Ignorance of Christe.Si iuxta.

And S. Gregorie saithe, Gregor. in Pastorali, li. 1. ca. 1. Qui ea, quae sunt Domini, nesciunt, à Domino nesciuntur: Who so knowe not the thinges, that perteine vnto the Lorde, be not knowen of the Lorde.

But abooue al others, Origen. in Numer. homi. 27. these woordes of the Anciente learned Father Origen are specially woorthy to be noted: Daemonibus est super omnia genera tormentorum, & super omnes poenas, si quem videant Verbo Dei operam dare, scientiam Diuinae Legis, & Mysteria Scripturarum intentis studijs perquirentem. In hoc eorum omnis flamma est: in hoc vruntur incendio. Possident enim omnes, qui versantur in Ignorantia: Vnto the Diuels it is a tormente, abooue al kindes of tormentes, and a paine abooue al paines, yf they see any man readinge the Woorde of God, and with feruente studie searchinge the Knowledge of Goddes Lawe, and the Mysteries, and Secretes of the Scriptures. Herein standeth al the flame of the Diuels: In this fiere they are tormented. For they are seased, and possessed of al them, that remaine in Ignorance.

To be shorte,Numer. 11. Moses wished, that al the whole people might haue vnderstandinge, and be hable to prophecie.1. Thessal. 4. 1. Corin. 14. S. Paule wished, that the whole people might daily more, and more increase in the knowledge of God: and saithe, VVho so continevveth in Ignorance, and knovveth not, shal not be knovven.

God the God of Light, and Truethe, remooue al Ignorance, and darknesse from our hartes:Iohan. 5. that wée maie flée the Sprite of errour, and knowe the Uoice of the Greate Shephearde: that we growe into a ful perfite man in Christe Iesu,Ephes. 4. and be not blowen awaie with euery blast of vaine Doctrine: that wée maie be hable to knowe the Onely, the True, and the Liuinge God, and his onely begotten Sonne Iesus Christe: to whom with the Father, and the Holy Ghoste, be al honoure, and glorie, for euer, and euer. Amen.

FINIS.

¶AN ANS [...]EARE TO M. Hardinges Conclusion.

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AS the rest of your Booke, M. Hardinge, may in many respectes seeme very weake, so is there no parte thereof more weake, then your Triumphe at the ende, before the Conquest. Ye saie, ye haue fully answeared the Offer, whiche you cal a Challenge: and haue auouched the Negati [...]es: and haue fully prooued al that laye in question, by Scriptures, by Examples of the Primitiue Churche, by Olde Councelles, and by Ancient Fathers. VVhereby it appeareth, ye haue some good likinge in that, ye haue doone. It had beene more modestie, to haue leafte the Commendation, and iudgement thereof vnto your Reader: who comparing your Proufes with the Answeares, and layeinge the one to the other, might be hable to iudge indifferently bitweene bothe. For it may wel be thought, that while ye ranne alone, ye were euer the foremoste: and, that makinge your owne awarde, [...]e woulde hardly pronounce against your selfe.

The pro [...]fes, that ye haue shewed vs, are common, and knowen, often alleged, and often answeared: and now brought in, as a companie of maimed Souldiers, to make a shewe. But from you, and from suche conference, and healpe of felowes, your learned frendes looked for some freassher maters.

That ye charge mee with ambition, and selfelooue, and seeking of praise, although it be the weakest of al other your shiftes, yet it is an affection incident vnto the children of Adam: and some men suspecte, that M. Hardinge is not fully emptie of the same. But, he that made the harte, is onely meete to searche, and to iudge the harte. As for mee, as I am nothin [...], so I knowe nothinge. God forebidde, Galat. [...]. that I should glorie in any thinge, sauing onely in the Crosse of Iesus Christe.

But where it pleaseth you, so horribly to pronounce your Definitiue sentence, that euerlastinge damnation shalbe the ende of our game, I might wel answeare you with S. Paule, Nolite ante tempus iudicare: 1. Corin. 4. Iudg [...] not before the time. It seemeth ouer muche for you, so vnaduisedly to take vpō you the office, and person of Christe without Commission. For S. Iohn saith, God hath geuen al iudgement (not vnto M. Harding, but) vnto Christe his Sonne: who, no doubte, wil inquire further of your iudgement.Iohan. 5. Your owne Gelasius saithe, Nemin [...] grauare debet iniqua sententia: A vvrongeful sentence may hurt no man. It behooueth vs, patiently to waite for the Iudgementseate of God.1. Corin. 4. In that day al the secretes of darkenesse shalbe reueled. [Page] The wicked, and vngodly cried out against the Prophete Dauid: Non est salus ipsi in Deo eius: Psalm. 3. He hath no health, he hath no comforte in his God. But Dauid turned him selfe vnto God, and saide: O Lorde, thou receiuest mee: thou art my glorie: thou liftest vp my heade. If damnation be the ende of al their traueiles, that seeke onely the Glorie of God, and the Trueth of his Gospel, where then shal they be, that so wilfully haue dishonoured the name of God, and haue burnte his Gospel without cause, and haue condemned it as open Heresie? [...]pocalyp. 21. Certainely, Renegates, Infidelles, Liers, Blasphemers, and Idolaters shal haue their portion in the Lake, that flameth vvith fier, and Brim [...]toane. The Lordes mouthe hath spoken it. This doubtlesse shalbe the ende of their game.

Now, say you, it remaineth, that I perfourme my promise. Yea verily: but, notwithstandinge al that ye haue hitherto saide, muche more it remaineth, that you beginne againe, and assay better, to prooue your purpose: that is, that ye leaue your Surmises, and Gheasses: and allege one, or other sufficient Clause, or Sentence, for any of these maters, that, ye say, ye haue prooued. For that ye haue hitherto shewed vs, as vnto any indifferent Reader it may soone appeare, is ouer weake, and wil not serue.

I graunte, ye haue alleged Authorities, sundrie, and many, such as I knew lōge before: VVith what faithe, I doubte not, but by Conference it may soone appeare. Verily, M. Hardinge, I neuer denied, but you were hable to misreporte the Anciente Learned Doctours of the Churche, and to bringe vs the names, and shadowes of many Fathers. The Heretiques of al ages were likewise hable to doo the same. But what credite may wee yelde to suche Allegatiōs? VVhat Errour was there euer so plaine, what Abuse so horrible, but ye haue beene hable to maineteine the same by some coloure of Scriptures, and Fathers? Ye haue defended your Holy VVater by the example of Elizaeus, [...]. Regum. 4. and by the woordes of the Prophete Ezechiel: Your Pardonnes, by the Prophete Esaie:Esai. 40. Augustin. De Ordine. the open filthinesse, and abomination of your stewes, by the name, and Authoritie of S. Augustine. Suche credite ye deserue to haue, when ye come to vs in the name of holy Fathers.

Ye say, ye haue shaken downe al the holdes of our side: and that, who so seeth it not, is starke blinde, and seeth nothing. So easily, and with so smal adoo, this whole mater is brought to passe. So Iulius Caesar sometime, to declare the marueilous speede, and expedition of his victorie, expressed the same briefely in these three woordes, Veni: Vidi: Vici. I came to them: I sawe them: I conquered them.

Here in few woordes to trauers [...] the special pointes, and corners of your [Page] whole Booke, and to shew, by what force, and inginnes ye haue atchieued this enterprise, First ye haue prooued your Priuate Masse, by VVemen, Boyes, Children, Laiemenne, Fables, Dreames, and Visions: your Halfe Communion, by Sicke folke, Deathbeddes, Infantes, and Madde men. Of Christes Institution, of the Scriptures, of the certaine practise of the Apostles, of the General, and knowen vse of the Primitiue Churche, of the Anciente Councelles, of the Olde Canons, of the Holy Catholique Fathers, sauing onely your bare Gheasses, you bringe nothinge. Of your vnfruiteful manner of praieinge in a strange vnknowen tongue, ye allege, neither Authoritie, nor Example: Touchinge the Supremacie of Rome, whiche is the keepe, and Castle of your whole Religion, ye wander far, and wide, and many times biside the way: yet haue ye not founde any Ancient Father, that euer entitled the Bishop of Rome, either the Vniuersal Bishop of the whole worlde, or the Head of the Vniuersal Churche. Thus ye proceede with your Real presence: and so foorth with the rest.

You intreate vncourteously the Holy Fathers, with suche your Translations, Expositions, and Constructions, not as may best expresse their meaning, but as may best serue to further your purpose. Ye racke them: ye alter them: ye put to them: ye take fro them: ye allege sometime the ende without the beginninge: sometime the beginninge without the ende: Sometime ye take the bare woordes against the meaninge: sometime ye make a meaninge against the woordes. Ye imagine Councelles, that were neuer holden, and Canons of Councelles, that neuer were seene. Ye bringe forged pamflettes vnder the names of Athanasius, Anacletus, and other Godly Fathers: by whom, you wel know, and cannot choose but know, they were neuer made.

Your greatest groundes be Surmises, Gheasses, Coniectures, and likelyhoodes. Your Argumentes be Fallacies, many times without either Moode, or Figure: the Antecedente not agreeinge with the Consequente, nor one parte ioined with an other. Your Vntruethes be so notorious, and so many, that it pitieth mee, in your behalfe, to remember them. But the places be euident, and crie Corruption, and may by no shift be denied. And, to forgeate al other your Inconstancie, touchinge the former times, euen now in this selfe same Booke, whiche ye wishe vs to receiue, and so to receiue, as the rule, and standarde of our Faithe, ye say, and vnsay: ye auouche, and recante: and, either of forgeatfulnesse, or for that ye mislike your former saieinges, you are often contrary to your selfe. Ye haue sought vp a companie of new petite Doctours, Abdias, Amphilochius, Clemens, Hippolytus, Leontius, and suche others, Authours voide of Authoritie, ful of Vanities, and Childishe fables. And [Page] no greate marueile. For who so wanteth wood, is often driuen to burne turfes. It had ben good, ye had brought some other Doctours, to prooue the credite of these Doctours. Ye make no difference bitweene Syluer, and Drosse: bitweene Corne, and Chaffe: bitweene Olde, and New: bitween True, and False.Articl. 17. diui. 4. &. 7. Ye saie, Christe sheadde his Bloude in deede, and verily at his Laste Supper: and that at the same instante of time, he offered him selfe in his Bodie likevvise in Heauen in deede, and verily before God his Father. And these ye cal necessary pointes of the Christian Faithe.

These are the contentes of your Booke: this is the substance of your proufes. Thus, I feare mee, ye know, ye dally, and deale not plainely: thus, ye know, ye abuse the patience, and simplicitie of your Reader. And did you imagin, M. Hardinge, that your Booke shoulde passe onely emonge children, or that it shoulde neuer be examined, and come to trial? or, did you thinke, that onely with the sounde hereof, ye should be hable to beate downe, and to vanquishe the trueth of God?

As for your Eloquence, and furniture of woordes, as it serueth wel, to make the mater more salehable in the sight of the simple, so it addeth but smal weight vnto the Trueth. VVise men are leadde with choise of mater, not with noice of woordes: and trie their golde, not onely by the sounde, whiche often deceiueth, but also by the touche stoane, and by the weight. Although your Eloquence may woorke miracles in the eares of the vnlearned, that cannot iudge, yet it cannot turne, neither water into VVine: nor Darknesse into Light: nor Errour into Trueth. There is no Eloquence, there is no coloure against the Lorde.

VVhere as it lik [...]th you, so bitterly, as your manner is, to calle vs Heretiques, and to say, VVee sit in the Chaire of Pestilence, and that the people learneth of vs dissolution of manners, and libertie of the Fleashe, and vvalketh vtterly vvithout sense, or feare, or care of God, It standeth not with your credite, thus with manifest vntruethes, and common sclaunders to enuegle your Reader. Balach, when he sawe, he coulde not preuaile against the people of God by force of armes,Numer. 22. & 23. he began to raile against them, and to curse them, thinkinge, that by suche meanes he shoulde preuaile.

But it is not alwayes Heresie, that an Heretique calleth Heresie. Athalia, when she vnderstoode,4. Regum. 11. that Ioas the right Enheritour of the Crowne of Iuda, was proclaimed Kinge, flewe in her furie into the Temple, and cried out, Treason, Treason. Yet was it not Kinge Ioas, but she her selfe, that had wrought the Treason. The Arian Heretiques called the true Christians, that professed the Faithe of the Holy Trinitie, sometime Ambrosians, sometime [Page] Iohannites, and sometime Homousians: allowinge onely them selues to be called Catholiques. The Valentinian Heretiques condemned al others, as Grosse, and Earthly: and them selues onely they called Ghostly. The sheepe oftentimes seemeth to straye without the folde, whiles the VVoulfe lurketh, and praieth within. [...] Verily, M. Hardinge, who so hateth the intolerable oultrage of your Abuses, and pitieth the miserable seducinge, and mocking of the people, and mourneth for the Reformation of the House of God, and desireth to treade in the steppes of the Ancient Catholique Godly Fathers, whose Doctrine, and ordinances ye haue forsaken, and with al submission, and humilitie of minde, referreth the whole iudgement, and order hereof vnto the vndoubted VVoorde of God, he may not rightly be called an Heretique.

Touchinge loosenesse of life, I marueile, ye can so soone forgeate, either your Churche of Rome, where,Bernard. in Cō uersione Pauli. as S. Bernarde saide in his time, From the Heade to the Foote, there vvas no parte vvhole: Or the Popes Holinesse owne Palace:De Consideratio. lib. 4. where, as the same S. Bernard saith, Mali proficiunt, boni deficiunt: The vvicked grovv forevvarde, the godly goe backevvarde.

Verily,In Concil. Delectorum Cardinalium. wee haue neither Stewes, nor Concubines, nor Corteghianes sette out, and deckte as Ladies, nor Priestes, nor Prelates to waite vpon them, as, by your owne frendes Confession, there are in Rome. There is no Vertue, but wee auaunce it: there is no Vice, but wee condemne it. To be shorte, a light wanton emongest vs, if she were in Rome, might seeme Penelope.

Ye saye, There are non [...], but a fevv, light, vnstable personnes of [...]side.

And therefore of good wil, and frendship ye counsel mee to returne to you againe. But a fewe, say you? and the same vnstable, and light personnes? Surely, M. Hardinge, if you coulde beholde the woonderful woorkes, that God hath wrought in the Kingedomes, of Englande, Fraunce, Denmarke, Polonia, Suecia, Bohaemia, and Scotlande: and in the noble states, and Common VVeales of Germanie, Heluetia, Prussia, Russia, Lituania, Pomerania, Austria, Rhetia, Vallis Tellina, &c. ye woulde not greately finde fault with the number, nor thinke, that they, whom it hath pleased GOD in al these Kingedomes, and Countries to calle to the knowledge, and feelinge of his holy Gospel, are so fewe. And if ye coulde also consider the extremitie, and crueltie of your side, and the abundance of innocente bloude, that so constantly hath been yelded for the testimonie of the Trueth, ye woulde not so lightly cal them, either vnstable, or light personnes. Certainely, they, whom you seeme so lightly to esteeme, are Kinges, Princes, Magistrates, Councellers, and the grauest, and greattest learned Fathers of Christendome. If it please God of [Page] his mercie to blisse, and increase, that he hath begonne, within fewe yeeres ye shal finde but few, that wil so lightly be deceiued, and folowe you. In al Countries they flee from you, and forsake you Ye can no lenger holde them, but either by Ignorance, or by force, and Tyrannie. The people, whom it liketh you to cal [...]e Dogges, and Swine, are neither so beastly, nor so vnsensible, and voide of Reason, but that they are hable now, to espie them, by whom they so often haue beene deceiued. They are hable now to discerne the Truethe, from Falshead: and the true Shephearde, from a stranger: and lamente your pitiful case, that are so suddainely fallen backe, and walter so miserably in your errour.

VVhere as you in so earnest sorte, and with suche protestation of frendship, counselmee to leaue Christe, and to folowe you: as your counsel ioined with Truethe, were very holsome, so standinge with manifest Vntrueth, it is ful of danger: and the more vehemente, the more dangerous, Certainely, Heretiques, and Infidelles, to increase their factions, haue euermore vsed the like persuasions. But wee may heare no Counsel against the Counsel of GOD. Aristotle sometime saide, Socrates is my frende, and so is Plato: but the frendship of Trueth is best of al. VVee cannot beare witnesse against GOD: wee can not say, Good is Il, and Il is Good: Light is Darknesse, and Darknesse is Light.Roman. 1. VVee cannot be ashamed of the Gospel of Christe: it is the mighty povver of God vnto Saluation.

And, with whom then woulde ye haue vs to ioine? Examine the weight, and circumstance of your Councel. VVhom should wee flee? whom shoulde wee folowe? Leaue affection: leaue fauour of partes: and iudge vprightly. VVoulde ye haue vs, to ioine with them, that haue burnte the VVoorde of God: and scornefully c [...]lle it a Shippemans hose, and a Nose of VVaxe? That mainetaine manifest, and knowen errours? That calle Goddes people Dogges, and Swine? That say, Ignorance is the Mother of true Deuotion? That force the people to open Idolatrie? That forebidde Lawful marriage: and licence Concubines, and Common Stewes? That haue diuised vnto them selues a strange Religion, without either Scriptures, or Ancient [...] Councels, or Olde Doctours, or Example of the Primitiue Churche? That haue turned their backes to God [...] that haue deceiued the people? That hau [...] made the house of God a Caue of Theeues? VVhom so many Kingedomes, and Countries, and infinite thousandes of Godly people haue foresaken? From whom the holy Ghost by expresse woordes hath commaunded vs to departe?Apocal. 18. For so it is written, Come avvay from her, O my people, that ye be not par [...]etakers of her sinnes: lest ye be also partetakers of her plagues.

[Page] VVoulde ye counsel vs, M. Hardinge, to forsake the VVoorde of Life, and the companie of al them, that haue geuen their Bodies, and Bloud for the testimonie of Christe, and to ioine with these?

Ye saie, VVee may haue the Example, and Companie of one Staphylus, and Balduinus, and VVicelius, that haue doone the like. Ye might also haue added the Example, and Companie of Iudas the Traitour: of Iulianus the Renegate: 2. Petr. [...]. and of others the like, of whom S. Peter saithe, They are turned backe, to feede vpon their vomite, as shamelesse Dogges: and to vvallovv againe in their mire, as filthy Svvine. I wil saye nothinge of you, M. Hardinge. Notwithstandinge ye know, whose examples ye haue folowed. Tertullian saithe thus: Tertullian. De Fug [...] in persequutione. Christus ait, Fugite de Ciuitate in Ciuitatem. Sic enim quidam argumentabatur: sed & ipse fugitiuus: Christe saide, Flee from Citie to Citie: So there is one that vsed to reason: but he him selfe vvas a Fugitiue.

I consider wel their dooinges, and stande in horrour of their endes: Some suche of your side haue died in miserable desperation, with terrible witnesse against them selues, that they had wrought against their owne Conscience: as it is faithefully testified vnto the worlde. One of these three, as it is reported, and openly published, by them that know him best, hath altred his whole Faithe seuen times within the space of seuenteene yeeres: and therefore is wel resembled to the Olde Apostata Ecebolius. [...] Petr. 2. S. Peter saith, It had been better for them, neuer to haue knovven the vvay of Righteousnesse, then hauing once receiued knovvledge, aftervvarde to turne avvay from▪ the holy Commaundement. Hebrae. 10. It is an horrible thinge, to falle into the Handes of the Liuinge God. Hebrae. 6. S. Paule saithe, VVho so hath once receiued the light of God, and hath felte the svveetenesse of the Heauenly gifte, and hath beene partaker of the Holy Ghoste, and hath once tasted of the good VVoorde of God, and aftervvarde falleth avvay, It is not possible for suche a one, to be renevved by repentance. I wishe you in GOD, and vnfainedly, M. Hardinge, to be ware hereby. These woordes, and Examples are marueilous horrible.

Although these, 2. Timoth. 2. and suche others can denie God, yet God cannot denie him selfe.Roman. 3. VVhat, saithe S. Paule, if certaine of them be fallen avvay? Shal their infidelitie make frustrate the Faithe of GOD? God forebidde. For GOD is True: and al menne are liers.

Of your personne, as I promised, I wil say nothinge. Goddes woorkes be woonderful.Roman. 9. He calleth, vvhom he vvil: and vvhom he vvil, he maketh harde. He called Paule from his horse: Elizaeus from the Plough: the Apostles from their Nettes: and the Theefe on the Crosse, vpon the Suddaine.

But if some simple one, or other, of them, whom you so vncourteously haue [Page] despised, should say thus vnto you: M. Harding, not longe sithence ye taught vs the Gospel, euen in like sorte, and fourme, in al respectes, as it is taught vs now. VVee remember bothe your woordes, and also the manner, and courrage of your vtterance. Ye tolde vs of the Paper walles, and painted Fiers of Purgatorie: Ye saide, Rome was the sinke of Sodome: ye saide, your Masse was a heape of Idolatrie, and the Mysterie of Iniquitie: ye wisshed your voice had benne equal with the greate Belle of Oseney, that ye might ringe, as ye then saide, in the duleares of the deafe Papistes. Noman was so vehement, and so earnest, as you. The whole Vniuersitie, and Citie of Oxforde, the Crosse at Paules, and other like places of greate concourse can wel recorde it. Ye bade vs then beleeue you vpon your credite: and wee beleeued you. The Prince died: an other was placed. Suddainely ye had quite forgotten al, that ye had taught vs before: and had as suddainely learned other thinges, al contrary to the former: whiche, ye tolde vs, ye neuer knew before: and yet, with one face, and one conscience, ye required vs earnestly to beleeue you stil, euen as we had donne before. As though your bare woorde were the rule of our Faith▪ and, what so euer you shoulde saye, true, or false, wee simple people were bounde of necessitie to beleeue you. How be it, wee thinke, if ye telle vs trueth now, then ye deceiued vs before: if ye tolde vs Trueth before, then ye deceiue vs now. And thus it cannot be denied, but this way, or that way, ye haue deceiued vs. And how may wee know, whether you speake, as you thinke, or dissemble with vs now,Iacob. 1. as ye did before? Surely S. Iames sheweth vs, That a man of double minde is euer vnconstante in al his vvaies.

VVee marueiled, how ye coulde atteine to al this Doctrine, specially in so short a time: but moste of al, in suche perfection. For, the Scriptures are large: and wee heare say, the Councelles are sundrie: the Doctours Volumes are longe, and many. So suddainely in seuen daies, to reade them al, and so to reade them, it was not possible. You may by your eloquence persuade vs many thinges. But this one thinge ye can neuer persuade vs. You wanted time: it is not credible: it was not possible. Therefore ye must needes say, ye were taught these thinges, euen as the Prophetes were, by Reuelation.

If any of al your olde hearers, woulde thus put you in remembrance, alas what answeare coulde you make him?

But, it was not you, M. Hardinge: it was the time. If the time had beene one, you had stil continued one. But ye were forced to know, that ye knewe not: and to thinke, that ye thought not: and so, to beleeue, that ye beleeued not. How be it, S Hilarie saithe, Quae ex necessitate est, Fides nō est: Forced Faithe is no Faithe.

[Page] Ye saye, VVho so euer shal attempte to ansvveare your Booke, shal sweate in vaine. His labour shalbe, as vvas the Commendation of Baldenesse, or of Ignorance, or of Folie: as a floorishe, as a Smoke, as a Smooder, and as, I know not what. The force of your Eloquence is so inuincible: No Trueth is hable to withstande it. Suche affiance ye woulde seeme to haue in the bewtie of your Cause.

Here, I beseeche you, geue me leaue, once againe to put you in remembrance of the Contentes, and Substance of your trauailes. Thinke you in soothe, M. Harding, or woulde ye haue vs to thinke, that your maimed Allegations: your vntrue Translations: your wreasted Expositions: your Councelles neuer holden: your Canons neuer, nor made, nor seene: your Epistles neuer VVritten: your Amphilochius, your Abdias, your Clemens, your Leontius, your Hippolytus, and other like fabulous pamflettes, and forgeries, so lately founde out, so longe lacked, and neuer missed: your Additions, your Diminutions, your Alterations, your Corruptions of the Doctours: your Contrarieties, and Contradictions against your selfe: your Surmises, your Gheasses, your Dreames, your Visions: your Elenches, your Fallacies, your seely Syllogismes, without either Moode, or Figure, or Sequele in Reason: and, to conclude, your Vntruethes, so plaine, so euidente, so manifest, and so many can neuer be answeared? Is Simple Trueth become so weake? Or, is Errour, and Falshead growen so stronge?

O M. Hardinge, you know right wel the weakenesse of your side. Noman seeth it better, then your selfe. If you wil dissemble, and say, ye [...]e it not, Open your eies: beholde your owne Booke: and you shal see it. You haue forced the Olde Doctours, and Anciente Fathers, to speake your minde, and not their owne. And therefore they are now your Children: they are no Fathers: they are now your Scholars: you haue sette them to Schoole: they are no Doctours. You shoulde haue brought some Trueth for proufe of your purpose: The VVorlde wil not now be leadde with Lies.

These be cases, not of VVitte, but of Faithe: not of Eloquence, but of Truethe: not inuented, or diuised by vs, but from the Apostles, and Holy Fathers, and Founders of the Churche, by longe succession brought vnto vs. VVe are not the Diuisers thereof, but onely the Keepers: not the Maisters, but the Scholars. Touchinge the Substance of Religion, wee Beleeue, that the Anciente, Catholique, Learned Fathers Beleeued: wee doo, that they did: wee saie, that they saide. And marueile not, in what side so euer ye see them, if ye see vs ioine vnto the same. It is our greate Comforte, that wee see, their Faithe, and our Faithe to agree in one. And wee pitie, and lament your [Page] miserable case, that hauinge of your selues erected a Doctrine, contrarie to al the Anciente Fathers, yet woulde thus assay to coloure the same, and to deceiue the people onely with the names, and titles of Anciente Fathers.

S. CyprianCyprian. li. 1. epist. 3. saithe, Lies can neuer deceiue vs longe. It is Night, vn [...]il the Day spri [...]ge. But, vvhen the day appeareth, and the Sunne is vp, bothe the Darkenesse of the Night, and the Theaftes, and Robberies, that in the darknesse vvere committed, are faine to geue place. Now the Sonne is vp: your Smooder is scattered. God with his Truthe wil haue the victorie. The Heauens, and the Earthe shal perishe: But the VVoorde of God shal neuer perishe.

O M. Hardinge, O fight no lenger against GOD. It is harde to kike against the spurre. To maineteine a faulte knowen, it is a double faulte.

Vntrueth cannot be shielded, but by Vntrueth. Errour cannot be defended, but by Errour. And the mouthe, that speaketh Vntrueth, killeth the soule.

God directe our Hartes, that wee be not ashamed of his Gospel: but that wee may see it, and be seene to see it. God make vs the vessels of his mercie: that wee may haue pitie of Sion, and builde vp againe the broaken walles of his Hierusalem, to the Honoure, and Glorie of his Holy Name, Amen.

Vigilius contra Eutychem, li. 1.

Haec est Fides, & professio Catholica: quam Apostoli tradiderunt: Martyres roborauerunt: & Fideles hucus (que) custodiunt.

This is the Faithe, and Catholique profession: whiche the Apostles haue deliuered: the Martyrs haue Confirmed: and the Faithful keepe vntil this day.

FINIS.

[Page]

Information about this book

Title statement

A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie.

Jewel, John, 1522-1571.

Edition statement

1565

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Text Creation Partnership,

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Date

2003-01 (EEBO-TCP Phase 1).

ID [DLPS]

A04474

ID [STC]

STC 14606

ID [STC]

ESTC S112269

ID [EEBO-CITATION]

99847526

ID [PROQUEST]

99847526

ID [VID]

12563

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(EEBO-TCP ; phase 1, no. A04474)

Transcribed from: (Early English Books Online ; image set 12563)

Images scanned from microfilm: (Early English books, 1475-1640 ; 424:03)

Source

— A replie vnto M. Hardinges ansvveare by perusinge whereof the discrete, and diligent reader may easily see, the weake, and vnstable groundes of the Romaine religion, whiche of late hath beene accompted Catholique. By Iohn Iewel Bishoppe of Sarisburie., Jewel, John, 1522-1571., Harding, Thomas, 1516-1572. Answere to Maister Juelles chalenge..

Extent

[24], 212, 212-523, 526-641, [12] p.

In Fleetestreate, at the signe of the Blacke Oliphante, by Henry VVykes,. Imprinted at London :: Anno. 1565.. (At foot of title: VVith special priuilege.) (Reprints and replies to: Harding, Thomas. An answere to Maister Juelles chalenge.) (Includes index.) ("An answeare to M. Hardinges conclusion", 5 leaves at end; the last leaf is blank.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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