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 2] 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 3] 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 4] 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 5] 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 6] 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 y^e 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, y^t 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, y^t Melchisedech, Malachias, or Christe, said pri­uate Masse? Or doth he thincke y^t these reasons must be taken, bicause he speaketh the woorde?

[Page 7] 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 8] 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 9] 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 y^e 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 10] 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 11] 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 12] 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 13] 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.

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, y^t 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 15] 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 y^e 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 16] 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 17] 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 18] 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 y^e 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 19] 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, y^t wée haue no Con­secration? wée pronounce the same woordes of Consecration y^t Christe pronounced: wée doo the same y^t 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, y^t a Priest of his side doth Con­secrate, y^t whispereth his woordes cloasely, and that in a straunge tongue, in suche sorte as no man heareth, or vnderstandeth him: y^t oftentimes him selfe knoweth not neither the woordes of Christe, nor the sense of the woordes: nor y^e 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 20] 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 y^e 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 y^e 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 21] 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 22] Consecrate, & then receiued of a companie, it must néedes folow, y^t 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, y^t 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 23] 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 y^e 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 y^e 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 y^e 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 24] 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 y^e 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 25] 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 y^e 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.

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 26] 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 y^t 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 27] 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 28] 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 29] 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 y^e 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 30] 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 31] 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 32] 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 33] 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 34] 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 35] 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 y^t 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 y^t these two Fathers Cyrillus, & Dionysius agrée togeather, as it is here auoutched: So, if M. Hardinge can proue y^t 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 w^t the glorious name of Catholike Fathers.

Cyrillus saithe, that as many as beléeue in Christe, whether they be farre or [Page 36] 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 y^t al the faithful are one Bodie, al indewed with one Sprite: And, be y^e 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 y^t 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 37] 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 y^e 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 y^t receiue the Mystical Bene­diction, are one Body bothe w^t 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 38] 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 y^e 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 39] offenders were put from the Communion, and al the reste receiued togeather.Excōmu­nication. And therefore it is decréed by y^e Canons of y^e 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 40] 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 y^e 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 y^e 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 41] also graunted in this place of Irenaeus, let vs now see M. Hardinges reasons.

The Bishop of Rome saithe he, sent y^e 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 42] 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 y^e 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 43] 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 44] 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 y^e 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 y^e 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 45] 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 46] 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 47] 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 48] 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 49] 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 y^e 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 50] 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 51] 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 52] 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 53] 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 54] 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 y^e Sacrament in his house alone: & so the wife: and so y^e seruantes: & so likewise y^e 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 55] 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.

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 57] 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 58] 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.

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.

[Page 59] 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.

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, y^t 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 60] 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 y^t 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 61]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 y^e 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 62] 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 63] 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 y^e 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 64] 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.

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,

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 y^e 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 66] 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 67] 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 y^e 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 68] 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 68] 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 y^e 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 y^e 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,

is vtterly vnsensible, and voyde of reason. Rather he might haue concluded thus:

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.

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 70] 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, y^t 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 y^e 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 y^t 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 71] 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, y^t al Ecclesiastical persons, as Priestes, Deacons, Clerkes, & others what so euer of y^e sorte were not excepted, but stoode stil bounde to receiue orderly, as thei had doone before: and y^t 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 72] 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 73] 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 y^e 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 74] 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 75] 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 76] 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 y^e 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 y^e 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 78] 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 79] 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.

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 80] 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 81] 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 82] 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 83] 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 y^e 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 84] 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 85] 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 y^e 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 86] 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 87] 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 88] 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 y^e 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 89] 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 y^e 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 90] 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 91] 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 92] 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 93] finde his Single Communion in y^e 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 y^t 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 94] 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 y^e Priest [Page 95] 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 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 97] 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 y^e 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 98] 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, y^t 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 99] 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 100] 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 101] 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 102] 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 103] 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 104] 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 105] 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 106] 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 y^e 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 y^e 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 107] 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 108] 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 109] 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 110] 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 111] 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 112] 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 113] 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 114] 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 115] 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 y^e ende, nor in y^e 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, y^t it should be lawful for al others to doo y^e 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 116] 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 y^e 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 y^e 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 y^e 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 117] 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 y^e ri­gour of y^e woordes, but to the intent y^t 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, y^t 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 118] 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 119] 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 120] 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 y^t 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 121] 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 y^e 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:

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 123] 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 124] 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 125] 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, y^t 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 126] 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 y^e 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 127] 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 128] 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 129] 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 y^e 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 130] 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, y^t 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 131] 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 y^e 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 y^e 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 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 132] 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 y^e woman, y^t so had keapte it, with a [...]lame of fier. And it was decréed in y^e 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 133] 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 y^t 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 134] 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 135] 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 136] 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 137] 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 y^e 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 y^t, 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 138] 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 139] 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 140] 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 141] 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 142] 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 143] 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, y^t 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 144] 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 145] 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.

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 146] 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 147] 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, y^t 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 148] 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 149] 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.