shakinge and terroure of your swearde haue also hewen and cutte and slaine and filled your handes with the bloude of your Brethren Wherefore ye shoulde not take it in suche griefe that onely for distinctions sake by so Ciuile and courteous a name wee cal you our Aduersaries For findinge you armed with Swearde and Fiere and embrewed with our Bloude wée might wel haue spared you some other name That I saide Ye haue no suche assurance of the Ancient Fathers as ye haue borne vs in hande and as your frendes vpon your credite haue beléeued I saide it not neither of Ambition as you expounde it nor of Malice but forced thereto by your importunitie and with great griefe of minde Therefore ye did mee the greatter wronge to saie I came vaunting as Goliath and throwinge foorth my glooue like a chalenger and proclaiminge defiance to al the worlde In these woordes M. Hardinge Wise menne may finde some wante of your Modestie For who so auoucheth the manifest and knowen Trueth and saieth that you bothe haue béene deceiued your selues and also haue deceiued others ought not therefore to be called Goliath And notwithstandinge you haue aduentured your selfe to be the Noble Dauid to conquere this Giante yet for as muche as ye haue neither Dauids slinge in your hande nor Dauids stoanes in your scrippâ— and therefore not likely to woorke greate maisteries ye may not looke that the Ladies of Israel with their Lutes and Timbrelles wil receiue you in triumphe or singe before you Dauid hath conquered his tenne thousandes He rather is Goliath that setteth his face againste the Heauens and his foote in Emperours neckes and openeth his mouthe a wide to vtter blasphemies That soundeth out these woordes into al the worlde I cannot erre I haue al lawes bothe Spiritual and Temporal in my breaste I am aboue as General Councelles I may Iudge al men but al the worlde may not Iudge mee bee I neuer so wicked I am Kinge of Kinges and Lorde of Lordes I can doo what so euer Christe him selfe can doo I am al and aboue al Al power is geuen to mee as wel in Heauen as in Earthe Ye knowe whose woordes these bée by whom they are spoken by whom they are defended and to whom they are applied This séemeth to be the very expresse and liuely Image of Goliath That Goliath I saie whom nowe you sée knockte in the foreheade and fallinge downe not with force of worldly power but onely with that litle roughe despiced stoane of Goddes euerlastinge and heauenly Woorde Touchinge that moste woorthy and learned Father sometime your Maister D. Peter Martyr whom ye would séeme somewhat to commende not for his Doctrine from whiche you haue so suddainely fallen awaie but onely for his modestie it cannot be doubted but he beinge at Poissy in that woorthy assemblie in the presence of the Kinge and of other the Princes and Nobles of that Realme bothe did and spake that might stande with the trueth of the cause and also might wel become his owne personne But beinge demaunded his iudgement in these cases he would haue answeared euen as wee doo and woulde muche haue marueiled that any learned man would saie the contrary Not longe sithence ye made the Pulpites ringe that your Masse andâ— al other your whole Doctrine was assured vnto you by Christe and his Apostles and that for the same ye had the vndoubted continuance and succession of fiftéene hundred yéeres the consent of al the olde Councels Doctours and Fathers and al Antiquitie and the Uniuersal allowance of al the worlde Thus ye doubted not then to saie without feare of controlment of God or man Many thousandes thought ye dealte simply and woulde not deceiue them and therefore were easily leadde to beleeue you In this case Christian dewtie and Charitie required that the trueth and certaintie of your tales shoulde be opened that the simple mighte vnderstande ye had deceiued them and that of al that your so large talke and countenance of Antiquitie you were as you wel knowe vtterly hable to auouche nothinge Where as it so muche offendeth you that I shoulde so precisely auouche the Negatiue and require you to prooue your Affirmatiue whereof ye woulde séeme so wel assured it may please you to consider that S. Gregorie writinge against Iohn the Bishop of Constantinople that had intitled him selfe the Uniuersal Bishop of the whole world reasteth him selfe likewise vpon the Negatiue His woordes be these Nemo deâ—essorum meorum hoc superbo vocabulo vti consensit Nemo Romanorum Poâ—tificum hoc Singularitatis nomen assumpsit None of my Predecessours euer consented to vse this arrogante name No Bishop of Rome euer tooke vpon him this name of Singularitie S. Augustine when he had reckened vp al the Bishoppes of Rome before his time added thereto by a Negatiue In hoc ordine successionis nullus Donatista Episcopus inuenitur In this order of Succession there is founde no Bishop that was a Donatiste Yet neither S. Augustine nor S. Gregorie was euer condemned for Goliath By the like Negatiue you M. Hardinge your selfe saie although vntruely as ye doo many other thinges bisides That neither M. Iuel nor any one of his side is hable to shewe that the publique Seruice of the Churche in any nation was euer for the space of sixe hundred yeeres after Christe in any other tongue then in Greeke or Latine And yet wée may not therefore cal you either Goliath or Thersites or by any other like vncourteous name You saie I take presumptuously vpon mee to haue readde al thinges and to be ignorant of nothinge onely bicause I saie you in these cases can allege nothinge And why so Can no man discrie your wantes and disclose your Untruethes without presumption You say ye haue the consent of al Doctours of al ages and of al times of your side shal wee therefore saie that you vaunte your selfe of your knowledge or that you knowe al thinges and are ignorante of nothinge You saie Ye haue al the Doctours I saie and true it is Ye haue not one Doctoure The difference of these saieinges standeth onely in this that the one is true the other vntrue That your Affirmatiue cannot be prooued My Negatiue cannot bee reprooued But touchinge vaunte of readinge and knowledge there is no difference Howe be it for as muche as this Negatiue so muche offendeth you of our side let vs hardly turne it of your side And let vs saie so as it may besâ—e like you to haue vs saie That it cannot appeare by any sufficient clause or sentence either of the Scriptures or of the Olde Doctours or of the Ancient Councelles or by any Example of the Primitiue Churche either that the Prieste then receiued the Holy Communion togeather with the people or that the Sacrament was then ministred vnto the people vnder bothe kindes or that the publique Praiers were euer saide in the Uulgare or Knowen
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 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 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 holde by the canâ—asinge of the Scriptures 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 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 the 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 the 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 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 The Sacrament of Praieâ— 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 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 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 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 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 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 LeÌ„ten 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 the 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 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 â–ª 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 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 In like manner Christe set a childe before his Disciples willed them al to be as children He bad them to shake of the dust from their shoes 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 the rigour of the woordes but to the intent that 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
S. Ambrose as it is before alleged comparinge Peter and Paule togeather saithe thus Inter ipsos quis cui praeferatur incertum est Whether of these twoo I may sette before the other I cannot tel Likewise S. Cyprian saithe Hoc erant â—oeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis The reast of the Apostles were the same that Peter was endewed with like felowship bothe of Honoure and of Power S. Ambrose saithe He cannot discerne betweene Peter and Paule whether he may sette before other S. Cyprian saith Al the Apostles had like Honour and like Power Yet by M. Hardinges fantasie Peter onely was the Prince and al the reaste were subiectes and vnderlinges vnto him But Chrysostome saithe Christe made Peterruler ouer the whole worlde I know not what special power M. Hardinge wil geather of these woordes For the same Commission that was geuen to Peter in as large and as ample sorte was geuen also to the reast of the Apostles Christe saide vnto them al Ite in vniuersum mundum c. Goe into the whole worlde and preache the Gospel And S. Paule saithe it was prophesied of them before In omnem terram exiuit sonus eorum The sounde of them wente out into al the worlde Therefore that S. Chrysostome speaketh hereof S. Peter the same otherwhere he speaketh in like forme of woordes of al the Apostles Thus he writeth vpon S. Iohn Apostoli suscipiunt curam totius Mundi The Apostles receiue the charge of al the Worlde Likewise he writeth of S. Paule Michaeli Gens commissa est IudaeoruÌ„ Paulo verò Terrae ac Maria atque Vniuersi Orbis habitatio Vnto Michael is committed the nation of the Iewes but Lande and Sea and al the habitation of the worlde is committed vnto Paule And againe Paulo Deus omnem praedicationem res Orbis Mysteria cuncta vniuersamque dispensationem concessit God hath geuen vnto Paule al manner preachinge the maters of the worlde al Mysteries and the ordringe of al. So likewise saith S. Gregorie Paulus catenis vinctus RomaÌ„ petit occupaturus MunduÌ„ Paule beinge bounde with cheines wente to Rome to conquiere the whole World And againe he saith Paulus ad ChristuÌ„ conuersus Caput effectus est Nationum quia obtinuit totius Ecclesiae principatum Paule beinge conuerted vnto Christe was made the Heade of Nations bicause he obteined the chieftie of al the Churche This was that Uniuersal power that Chrysostome saith was geuen vnto S. Peter and that not seuerally vnto him alone but iointely and togeather with al the reaste of Christes Apostles Whiche thinge the same Chrysostome other where plainely declareth by these woordes Apostoli vniuersum Orbem terrarum peruaserunt omnibus Principibus fueruÌ„t magis propriè Principes Regibus potentiores The Apostles ranged ouer the whole Worlde and were more like Princes then the Princes in deede and more mighty then the Kinges Thus was not onely Peter but also al the reast and euery of the Apostles made rulers ouer the whole worlde It is further alleged That Peter appointed Iames Bishop of Hierusalem and the same auouched by Chrysostome Although this place of Chrysostome importe not greatly yet beinge wel fifted and considered it may seeme very suspicious as nothinge agréeinge either with that went before or with that foloweth afterwarde but altogeather sauering of some corruption If M. Harding him selfe woulde consider the woordes with indifferent iudgement I doubte not but he woulde maruel how they came thither Neither is it likely That Iames tooke authoritie of Peter hauinge before taken sufficient authoritie of Christe himselfe For this Commission Christe gaue to euery of his Apostles al alike As my liuinge Father sente me so doo I sende you Ye shal be witnesses to me euen to the endes of the Worlde And if Peter gaue authoritie vnto Iames who then gaue authoritie vnto Paule Certainely S. Paule dwelte in no Peculiar but was as muche subiecte to Iurisdiction as S. Iames. But S. Paule saithe He was an Apostle non ab hominibus neque per hominem â–ª neither of men nor by men but by Iesus Christe and God the Father They that were the chiefe of the Apostles geue nothinge vnto me The preachinge of the Gospel emonge the Gentiles was coÌ„mitted vnto me euen as vnto Peter the preachinge of the Gospel emonge the Iewes And Chrysostome eâ—poundinge the same place saith thus Paulus nihil opus habebat Petro nec illius egebat voce Sed honore par erat illi nihil hic dicaÌ„ amplius Paule had no neede of Peters healpe nor stoode in neede of his voice but was in honour as good as he I wil say no more Hereby it may appeare that the reast of the Apostles tooke not their Apostleship 〈◊〉 authoritie of S. Peter But beinge graunted that Peter appointed Iames to preache in Hierusalem yet wil it not folowe therefore that Peter had rule and Dominion â—uer the Apostles For thereof woulde folowe this greate inconuenience The Apostles at 〈◊〉 appointed Peter to goe and to preache in Samaria Ergo The Apostles had rule and Dominion over Peter Whiche were an ouerthrowe of M. Hardinges grâ—attest principle But let vs graunte that Peter was the Heade of the Apostles as a mater nothinge perteininge to this question Wil M. Hardinge thereof conclude that the Pope is therefore the Heade of the Uniuersal Churche For what is there in the Pope that was in Peter Preachinge of the Gospel He preacheth not Féeding of the floâ—ke He feedeth not He wil saye Succession and sittinge in Peters Chayre whiche is in Rome A man maye answeare The Scribes and Phariseis sate in Moses Chayre But M. Hardinge knoweth that Peter when he receiued this Priuilege was in Hierusalem and not in Rome Therefore this argument would better stande thus Peter neither had Dominion ouer the reaste of the Apostles nor was Bishop of Rome when Christe spake vnto him Therefore the Bishop of Rome cannot iustely claime hereby the Uniuersal Power and Dominion ouer al the worlde Uerily S. Augustine saithe Paulus ipse non poterat esse Caput eorum quos plantauerat c. Pâ—ule him selfe coulde not be the Heade of them that he had planted For â—e saithe that we 〈◊〉 many are one Bodie in Christe and that Christe him selfe is the Heade of that Vnâ—uâ—rsal Bodie Of these woordes of S. Augustine we may geather this reason S. Paule coulde not be the Heade of them that he had planted Therefore much lesse may the Pope be the Heade of them that â—e neuer planted Yet replie wil be made That Theodoretus calleth the Churche of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche woordes M. Hardinge vntruly translateth President or bearinge rule ouer the worlde For he knoweth That the Gréeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Sitting in the first place and forceth
diuised but This name was Confirmed and stablisshed in the Councel of Nice Therefore M. Hardinge as wel herein as also els where hath reported vntruthe As for Transubstantiation it is numbred here emonge these woordes Homousios Humanatio and Incarnatio as Iudas is numbred emonge the Apostles God wote a very yonge name newly brought at last into the worlde about twelue hundred yeeres after the Birthe of Christe at what time Kinge Iohn was Kinge of Englande neither had it any manner face or Fundation in the Woorde of God Yet was the same name geuen a longe while before any such Childe was thorowly borne For as it appeareth by the Councel of Florence the East Churche of Graecia and Asia receiued it not nor neuer woulde receiue it vntil this day neither be the first Inuenters and Diuisers of it fully resolued vpon the same For this woorde Transubstantiatio signifieth a passinge or turninge of one Substance into an other But that they thinke were not tolerable to say That the Substance of Breade is changed into the Substance of Christes Bodie And therfore Duns him selfe vtterly refuseth and shunneth it and thinketh it better to holde That the Breade departeth and geateth it selfe away that then in place of it succeedeth Christes Bodie And this is now the Common Opinion of the Schooles But this kinde of change cannot in any wise be called Transubstantiatio but rather Cessio Annihilatio Successio or Substitutio Therefore M. Harding must goe and seeke a new name for Transubstantiation wil not serue so wel Thus after twelue hundred yeeres studie they haue founde out a thinge and yet can not hitherto tel what to make of it Yet must their determination herein be compared euen with the Councel of Nice Uerily Cardinal Beno that was then aliue saith That Pope Gregorie 7. appointed thrée daies Fast and a Solemne Procession to the ende he might haue some signe from Heauen for the certainetie hereof and yet in the ende concluded without any reuelation at al. Now touchinge this new Fantasie of Concomitantia after they had once diuised a new Religion it was necessary for ayde of the same to diuise also newe woordes Where as Christ saith This is my Bodie They say This is my Bodie and my Bloud Where Christe saithe This is my Bloud They say This is my Bloud and my Bodie And in either parte they say is whole Christe God and Man If ye demaunde how they know it they say not by the Woorde of God but by this new imagination of Concomitantia So likewise M. Harding here confesseth that he cannot prooue the Adoration of the Sacrament by any warrant of the Scriptures but onely I trow by his Concomitantia M. Hardinge The .18 Diuision VVhat the Apostles taught in their time concerninge this article wee may iudge by that wee reade in Dionysius that was S. Paules scholar and for that it is to be beleeued He adoreth and worshippeth this holy Mysterie with these very woordes Sedo diuinum penitus Sanctumque Mysterium c. But O diuine and holy Mysterie whiche vouchesafest to open the cooueringes of signes layde ouer thee vtter thy light to vs openly and plainely and fil our spiritual eies with the singular and euident brightnesse of thy light The B. of Sarisburie I maruel M. Harding woulde euer allege this place for the Adoration of the Sacrament For dooth he thinke that whatsoeuer thinge is so called vpon is therfore Adoured with godly honour Or hath he forgotten that in his Churche of Rome they vse thus to salute the holy Oyle Aue Sanctum Oleum Alhaile ô holy Oyle Or hath he forgotten that he him selfe in his Church thus saluteth a Crosse of Woode Aue Rex noster Alhaile our Kinge Or that he maketh his praier and petition to the same material Wodden Crosse in this wise O Crux aue spes vnica hoc Passionis tempore auge pijs iustitiam reisque dona veniam Alhaile O Crosse our onely hope in this time of the Passion geâ—e thou increase of righteousnesse vnto the godly and geue thou pardon vnto sinners Or shal wée thinke therefore either that he geueth godly honour vnto a corruptible creature or that Christe is there present hidden vnder the forme of woode This might suffice to answeare this place of Dionysius I thinke M. Hardinge dooth remember that Epiphanius saith The Sacrament is a thinge Vnsensible that can neither see vs nor heare our praier And he knoweth that Pachymeres the Gréeke Paraphrast in this sense expoundeth the woordes of Dionysius O Diuinum Sacrum Mysterium Affatur illud tanquam rem animataÌ„ c. He speaketh vnto the Sacrament as if it were a thinge indewed with sense and life And wel For so Gregorie the greate Diuine saithe O magnum Sanctum Pascha O great and holy Passeouer For our Lorde Iesus Christe as he is our Passeouer so is he that holy Mysterie And vnto him the Bishop directeth his speache Unto him beinge in Heauen not vnto the thinge that presently lieth before him vpon the Table And that this was Dionysius very meaninge it appeareth by that immediatly wente before Ingrediamur ab effectis ad causas Let vs enter from these outwarde effectes into the causes that is to say Let vs withdraw our eies from the Uisible Sacramentes and spiritually let vs beholde Christe whose Sacramentes they be and who by the same is represented In like manner Dionysius speaketh of the Consecration of the Oile Adducamus vela c. Let vs remoue the veles and beholde that Spiritual Brightnes it selfe c. By whiche Spiritual Brightnesse doubteles he meante Christe Thus he teacheth vs with our Bodily eies to sée one thinge and with our Spiritual eies to see an other with our Bodily eies The thinges that be present with our Spiritual eies the thinges that be absent For the more likelihoode hereof let vs consider what woordes S. Andrew vseth to the very Material Woodden Crosse of his Execution Salue Crux c. Alhaile thou Crosse that here standest thus longe lookinge for mee I come merily vnto thee For I know thy Secresie I knowe thy Mysterie I see in thee the thinges that are promised vnto me of my Lorde Receiue thou me O thou chosen Crosse that am thus humble for my God and healpe the poore seruant vnto his Maister Here are plaine woordes of Inuocation Here is manifest Adoration Yet may the force of these woordes make vs beléeue that S. Andrewe in déede gaue Godly Honour to a Crosse of tree But bicause M. Hardinge séemeth to make some accoumpte of this place of Dionysius let vs answeare one Mysterie by an other S. Ambrose speaketh thus to the Water of Baptisme O Aqua quae humano aspersum sanguine c. O thou Water that hast washed the Worlde stained with mans Bloude O thou Water that deseruedst to be a Sacramente of Christe Thou beginnest thou fulfillest the perfite Mysteries
they be that searche the knowledge of one Truethe not onely in the Latine tongue as M. Hardinge saith but gentium Linguis that is In the Natural and Vulgare Tongues of this countrie Doubtlesse it were very muche to say that the mere Englishe man or Scotte or Picte or Britton that vnderstoode no Latine was hable neuerthelesse to Reade and search the Scriptures in the Latine Tongue But to leaue coniectures Beda saithe expressely and in moste plaine woordes that one Cedman an Englishe Poete Translated the Creation of the worlde and the whole storie of the Genesis the Exodus and sundrie other stories of the Bible into Englishe Rime Likewise as it is saide before kinge Adelstane aboute niene hundred yéeres past caused the whole Bible to be Translated into Englishe And Sir Iohn Treuisa saith that Beda him self turned S. Iohns Gospel into English And againe he saith the Kinge Aluredus caused the Psalter to be turned into English And vntil this day there be diuers suche Translations yet remaininge to be seene whiche for many causes beare good proufe of greate Antiquitie Therefore that this Iland hath continued thirtéene hundred yéeres without hauinge the Scriptures in Englishe it can beare no manner appearance or shew of Trueth But beinge admitted and graunted for true If prescription of wante maye make good proufe then maye wee saye This Ilande stoode and continued foure thousande whole yéeres not onely without the Englishe Bible but also without any knowledge of Christe or God Likewise wée may truely say The Gospel and the Truethe of God stoode and continued in this Iland for the space of many hundred yeeres without either the Supremacie of Rome or Transubstantiation or Priuate Masses or any other like fantasies True it is our Fathers of late yeeres haue beene leadde in ignorance haue beene violently forced from the Scriptures But the examples and wantes of our Fathers are not alwaies sufficient Rules of Faith The Heretique Eutyches saide Sic a progenitoribus meis accipiens credidi In hac Fide genitus sum consecratus Deo in ea opto mori This Faithe haue I receiued from mine Ancesters In this Faithe I was borne and Baptized and in the same I desire to die And yet the same Faithe was an Errour and no Faithe So saide the Arian Heretique Auxentius Quemadmodum ab infantia edoctus sum ita credidi credo As I haue beene taught from my Childehoode so I haue beleeued and so I beleeue stil. So likewise the Idolatrous Iewes saide vnto the Prophet Hieremie Sic fecimus nos Patres nostri Reges nostri Principes nostri Et saturati sumus panibus bene nobis erat Thus haue wee doone and our Fathers before vs and our Kinges and our Princes And we had stoare and plentie of al things and a mery worlde and did ful wel But God saith vnto them In statutis patrum vestrorum nolite ambulare c. Ego Dominus Deus vester Walke not in the statutes of your Fathers I am the Lorde your God How be it wee sitte not in Iudgement to condemne our Fathers God onely is their Iudge S. Paule saithe Solidum Dei fundamentum stat habens hoc signaculum Nouit Dominus qui sint sui This fundation standeth sounde hauinge this seale The Lorde knoweth who be his owne God was hable to preserue the Bushe in the middest of the Flame and Daniel in the Caue in the middest of the Lions and the three Children in the middest of the Fornace of Flaminge Fier and his people of Israel in the middest of the Red Sea Euen so was he hable to preserue his owne in the middest of that deadly time of darkenesse S. Cyprian saithe Ignosci potuit simpliciter erranti Post inspirationem verò Reuelationem factam qui in eo quod errauerat perseuerat sine venia ignorantiae peccat Praesumptione enim atque obstinatione superatur He that erreth of simplicitie as our Fathers did may be pardoned But after that God hath once inspired the harte and reueled his trueth who so continueth stil in his errour offendeth without pardon of ignorance For he is ouer borne by presumption and wilfulnesse Upon these woordes of Beda M. Hardinge Concludeth thus The Latine tongue for the studie of the Scriptures was common to al the Nations of this Realme Ergo The Scriptures were not translated into Englishe A very Childe may soone see the simplicitie and the weakenesse of this reason For euen now notwithstandinge the whole Bible be Translated into the Englishe tongue extante in euery Churche and common to al the people yet the Latine tongue is neuerthelesse Common to al the Nations of this Lande for the readinge of Olde Commentaries and the Aâ—cient Doctours and so for the meditation and studie of the Scriptures Now let vs weigh M. Hardinges Considerations in this behalfe First if there had any faultes escaped in the Englishe Translation as he vntruely saithe there haue many he woulde not thus haue past them vncontrolled He lackte neither eloquence nor good wil to speake but onely good mater to speake of Secondly the Scriptures Translated into English haue béene deliuered vnto the people by suche Bishoppes and other Spiritual guides as in déede haue had a care for their soules and haue geuen their liues and Bloud for their sheepe But the Bishops of M. Hardinges side can onely espie faultes in Translations but they can amende none They haue burnte a greate number of Bibles but they haue hitherto Translated none Christes Woordes are rightly verified of them Neither doo yee enter your selues nor wil you suffer others that woulde entre For the highest Principle of their Religion is this Ignorance is the Mother of True Religion To limite and to diet the people what they may reade and what they ought to leaue was sometime the Superstitious discretion of the Rabbines Herein wee may saye as S. Hilarie saithe Archangeli nesciunt Angeli non audiuerunt Propheta non fensit Filius ipse non edidit The Archangels know it not the Angels haue not hearde it the Prophete hath not fealte it the Sonne of God him selfe hath reueled to vs no suche thinge Certainely now the Uele being drawen aside and our faces being open to beholde the Glorie of God S. Paule saithe Omnis Scriptura diuinitùs inspirata vtilis est c. Not onely one parte of the Scriptures but Al and euery parte thereof is profitable c. And againe Quae cunque Scripta sunt ad Nostram Doctrinam Scripta sunt Al thinges that are written are written for our instruction And therefore Irenaeus saith as it is before alleged Ex omni Scriptura Diuina manducate Eate you of euery parte of the Holy Scripture Humilitie and good life whereof M. Hardinge woulde séeme to make some great accoumpte is sooner learned of Knowledge then of
Fathers 217. Epâ—â—rem ministred in the Churche in the Vulgate tongue 157. Excommunication 32. 38. 39. Reconciliation 134. Exuperius 129. F. This vvoorde Figure misliked of M. Hardinges side 445. Heretiques presse the letter and leaue the meaninge 447. The SacrameÌ„t is a Figure 446. 448. 451. 462. 475. The Sacramente is a Figure and not the Trueth 465. M. Hardinge saithe Christes Bodie it selfe is a Figure 447. Christes Bodie a Figure of the life to come 455. The number and strangenesse of M. Hardinges Figures 448. 476. By M. Hardinges fantasie the outvvarde fouâ—â—â—â—es are Christes Body 408. Forma â—ignifieth the Substance 427. 435. 449. G. Gelasius 144. 145. Al the Easte speaketh Greeke 162. The Greeke tongue reached far 165. H. Receiuinge the Sacrament vvith hande 48. Hearinge vvithout vnderstandinge is no Hearing 69. 70. 175. M. Hardinges vvitnesses against him selfe 10. 11. 42. 139. M. Hard. iesteth at Christes Institution 20. M. Hard. allegeth one thinge for an other 20. 33. 41. 56. 59. 135. 375. M. Hard. dissembleth the Doctours vvoordes 21. M. Hard. aâ—gumentes not vvel framed 21. 25. 58. 92. 101. 158. 160. M. Hard. refuseth the example of Christe 22. 23. M. Hard. corrupteth the olde Doctours 43. 45. 49. 77. 84. M. Hard. allegeth authorities vvithout sense 54. M. Hard. allegeth Decrees of Councelles that he neuer savve 69. 295. 390. 484. M. Hard. is faine to leaue the olde Doctours and to forge nevve 7. 78. M. Hard. contrary to him selfe 85. 139. 175. 201. 418. 459. 538. 550. M. Hard. concludeth that the Apostles of Christe committed Sacrilege 126. M. Hard. deceiteful dealingeâ—vvherein as Tertullian saithe he folovveth the very cast of al Heretiques 127. M. Hard. vvitingly auoucheth vntrueth 167. 168. M. Hard. reasoneth against him selfe 167. M. Hard. forgeateth him selfe 173. 209. M. Har. vvilfully peruerteth the vvay of God 174. M. Hard. commeth after the date as his vvoont is to doo 192. M. Hard. saith the ignorant and vnlearned people vnderstandeth the Latin tongue although not perfitly 197. M. Hard. allegeth authorities that he knovveth to be forged 235. M. Hard. holdeth by burnte euidence 235. M. Hard. condemneth S. Augustine for a Seâ—â—matique 290. 291. M. Hard. vseth the argumentes of the Heretiques called the Manichees 150. M. Hardin vseth the Eurychian Heretiques argumentes 3â—â— M. Hard. imagineth tvvo greate errours 391. M. Hard. â—aithe Accidentes perfourme the Sacrament 427. M. Hard. fighteth vvith olde Heretiques vveapons 439. M. Hard. contrary to his ovvne felovves 445. M. Hard. shunneth his ovvne Doctours 457. M. Hard. is driuen to say that the very Bodie of Christe is not verily and in deede but vnaptly and vnfitly the Body of Christe 474. M. Hard. vnderstandeth not his ovvne booke 495. M. H. allegeth his authorities vvithout his compasse 495. M. H. iudgement of the people 527. M. Hard. suddainely turned from the Gospel 534. M â–ª Hard. seemeth not to vnderstande his ovvne vvoordes 555. 557. M. Hard. saithe Christe sheadde his Bloude at his Supper 560. M. Hard. not certaine of his ovvne Doctrine 626. M. Hard. nevve Doctours cannot agree 630. M. Hard. compareth the Pope vvith Balaam and Caiphas 274. M. Hard. misreporteth the Councelle of Ephesus 111 112. M. Hard. falsifieth the vvoordes of S. Luke 115. M. Hardin vnaduisedly allegeth the authoritie of S. Augustine 123. M. Hard. abuseth S. Augustines vvoordes 124. M. Hard. falsifieth S. Paules vvoordes 126. M. Hard. corrupteth the holy Fathers 131. 144. M. Hard. misreporteth Strabo 159. 161. M. Hard. misreporteth the vvoordes of Pliâ—ie 159. M. Hard. fouly abuseth S. Chrysostomes vvoordes 203. M. Hard. vvreasteth Origen from his purpose 210. M. Hardin misreporteth the vvoordes of Chrysostome 212. M H. cutteth of the vvoordes of S. Gregorie 225. M. Hard. manifestly corrupteth and falsifieth S. Cyprian 228. M. H. tvvise falsifieth S. Cyprian in one place 231. M. Hard. falsifieth S. Hilarie 527. 246. M. Hard. falsifieth S. Chrysostome 264. 269. M. Hard. falsifieth Cassiodorus and Socrates 284. M. Hardin misreporteth the Councel of Chalcedon 297. M. Hard. falsifieth the vvoordes of S. Augustine 248. 250. 309. 405. M. Hard. vvilfully corrupteth the 〈…〉 M. Har. misreporteth S. Basiles vvoordes 438. 439. M Hard. falsifieth Dionysiâ—s 440. 44â— M. Har. vvilfully depraueth the holy Fathers 453. M. Hard. saithe Tertullian vnderstoode not the very Literal sense of Christes vvoordes 45â— M. Hard. vvilfully corrupteth Tertullian 464. M. Hard. misconstrueth the vvoordes of 〈◊〉 485. M. Hard. mistaketh Prudentius 500. 502. M. Hard. allegeth a Fable vnder the name of Athanasius 502. M. Hardin misreporteth Goddes Diuine prouidence 527. M. Hard. vntruely reporteth the Emperour Iustinian 171. 54â— M. Hard. misreporteth his ovvne Glemens 561. M. Har. misreporteth S. Augustines vvoorder 598. M. Hard. vntruely translateth the vvoordes of Origen 602. 604. M. Hard. misconstrueth the vvoordes of Irenaeus 602. M Hard. guifully expoundeth S. Cyril 622. M. Hard. vttereth a heape of vntruethes altogeather 217. M. Hard. vttereth tvvo vntruethes togeather in one sentence 172. M. Hard. vttereth fiue vntruethes togeather in the reporte of foure vvoordes 382. M. Hardin vttereth foure vntruethe togeather vvith one breath 454. M. Hard. vttereth three vntruethes togeather 497 M. Hardinges vntruethes or ouersigthes vpon better aduise to be redressed tvvo hundred fiftie and fiue Hippolytus Martyr â—â— I. S. Iames Liturgie or Communion 10. Iames neuer dranke vvine but onely at Christes laste Supper 128. Ignorance the mother of Religion 640. The faction of Rome ouerruleth the VVorlde by Ignorance 641. Ignorance dangerous â—07 641. Ignorance excuseth not 208. Images in the Churche contrary to Goddes vvoorde 496. 505. The Heathens and Infidelles the firste Fathers of Images 497. 498. 503. The Cherubines 498. 499. The Brasen Serpente 499. The Crosse. 499. 500. 501. 502. Irene the Empresse the Kinges daughter of Tartarie the chiefe defender of Images 504. An Image better then Praier 504. The Inuention of Images came of if 507. Peeuis he reasons for proufe of Images 508. In the Primitiue Churche there vvere no Images 508. Images condemned by the holy Fathers 509. 517. Imagerie like vnto Poetrie 510. An Image is a Lesson of lies 510. Holy Images 512. Images vvoorshipped vvith godly honour 514. 515. 516. Images dangerous in the Churche 514. VVee be incorporate into Christe by Baptisme 36. 345. Indiuiduum Vagum 629. 630. Institution of Christe 18. 19. 20. 22. Institution of Christe broken 23. Goddes Institution lawfully broken 113. Institution of the Cuppe 118. Inâ—ention of the Prieste 34. Inuisible 472. Iohn the Aulmonare 74. L. Latine tongue in Aphrica 180. 181. The Learned Latine tongue 200. Latine Churche 211. Leontius 74. Libertie of the Gospel 33. 34. Lidforde Lavve 432. D. Luther sclaundered 3. 107. M. Malaclâ—ias 6. Martialis 9. 10. Missa signifieth the Communion 72. 94. 491. Missa signifieth any assemblie 6. 72. Missa neuer taken for Priuate Masse 73. 492. Masse priuate and peculiar 3. Priuate Masse prooued by Boies Laiemenne and vvemen 41. 56. Difference bitvveene the Nevve priuate Masse and the Olde Communion 50. No Priuate Masse
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 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 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 Audite intelligite Heare ye and vnderstande ye And the wise man saithe If thou geue thine eare thou shalt receiue knowledge And God himselfe in the Deuteronomie saith 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 Loquere nobis Syriacâ— 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 saithe In illis linguis quas non intelligimus quae sunt innumerabâ—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 that the simple people hearing Masse in a straunge language is deafe heareth no Masse at al. The Emperour Iustinian saith NoÌ„ multuÌ„ interest vtâ—um abfuerit tutor cum negotiuÌ„ 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 the 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 coÌ„maunded 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 Quid opus erat eius praesentiam adhibere qui quod agatur non intelligat Siquidem aiebat Epicharmus philosophus MenteÌ„ esse quae videt non oculos Qui igitur animo non adest abesse videtur what nâ—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 that 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 strauÌ„ge as fonde a speache to say I wil heare Masse As it is to say I wil see the Sermon For what is there in the Masse that the vnlearned can heare 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 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 and therefore heareth them not Chrysostome speakinge of him that heareth the praiers in a straunge vnknowen tongue saithe thus Tâ— rectè oras Spiriâ—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 â—y the Spirite but the vnlearned neither hearinge nor vnderstandinge what thou sayste hath thereby but smal profite Likewise saith S. Pauleâ— Qui loquitur lingua non hominibus loquitur sed Deo Nullus enim audit 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 God saithe vnto the wicked and not vnto the Godly Ye shal heare with your eares 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 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 and so single proufes You haue taught the people that in your Masse Christe him selfe is Presently and Really Sacrificed for the sinnes of the worlde 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 that al Ecclesiastical persons as Priestes Deacons Clerkes others what so euer of the sorte were not excepted but stoode stil bounde to receiue orderly as thei had doone before and that 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
must correcte S. Hierome that saithe The lordes Supper must be common to al And likewise Chrysostome that saith In the holy Mysteries there is no difference betweene the Priest and the People For it is nowe otherwise agréeed that the Lordes Supper may not be Common vnto al and that in the Mysteries there must be a difference betwéene the Priest and the People The obiection that is made of keepinge children from the Communion is but childishe and nothinge to the mater For in so dooinge we diuide not the Mysteries nor breake any parte of Christes Institution no more then when by order of Excommunication we remoue the wicked from the whole vse of the Sacrament For notwithstandinge it appeare by S. Augustine S. Cyprian and others that Infantes in the Primitiue Churche in sundrie places were admitted to the holy Communion yet afterwarde vpon good aduise they were iustly remoued from it bicause that beinge in that age they were not thought hable to examine and proue them selfes accordinge to the doctrine of S. Paule and so to eate of that Breade and to drinke of that Cuppe In like sorte in the lawe of Moses notwithstandinge al menchildren were commaunded to be Circumcised yet none were admitted to eate the Passeouer but onely suche as coulde demaund what it meante The Churche saithe M. Hardinge is the interpreter of Gods minde The Churche knoweth that this was not Christes Insttrution Uerily if the Churche knowe it nowe at laste she hath beene longe in learninge this lesson For the olde Catholike Churche as it is wel knowen tooke it farre otherwise and that folowinge the plaine woordes of God whereby Gods ordinary way is to reuele his minde and bicause Christe ministred vnto his Disciples in Bothe kindes and commaunded them to doo the same therefore that Churche vnderstoode him euen as his woordes sounded and ministred vnto the people the whole Communion in Bothe Kindes Nowe whereas M. Hardinge saithe The Churche of Rome of late yeeres hath more secrete intelligence of Goddes mynde then the elder Churche had any time before me thinketh he imagineth Christe thus to saye to his Apostles Doo the same to others that ye haue seene me doo to you For a time it shal be lawful after it shal not be lawful Nowe it is my Institution the time shal come when it shal be no lenger my Institution After fourteene hundred yeeres there shal be a certaine Councel of fiue hundred Bishops and eight hundred Monkes and Friers there shal be terrible contention whether the Pope be aboue the Councel or the Councel aboue the Pope One Pope shal be deposed an other shal be erected againste hâ—m and so two Popes at one time â—hone shal excommunicate and curse and seeke al meanes to depose the other Kinges and Princes shal be in partes The whole worlde shal be troubled Thâ—â— shal these meters be concluded That I commâ—unde they shal breake that I bynde they shal loose Oâ—lesse M. Hardinge geue suche exposition to Christâ—s woordes he cannot be greatly relieued by them Thus haue we reason sufficient to open the errour of M. Hardinges Churche and godly charitie to ioyne with the olde Catholike Churche of the Apostles and holy Fathers whiche we doubte not was the Churche of God M. Hardinge The .11 Diuision And although herein we coulde be content Infantes not to be spoken of â–ª yet it may easily be proued that the Communion vnder bothe kindes hathe not euer beene general And as we doo not condemne it but confesse it might be restored againe by the authoritie of the Churche lawfully assembled in a general Councel vpon mature deliberation before had and a holsome remedie againste the inconueniences thereof prouided euen so are we hable to shewe good authoritie for the defence of the one kinde no we vsed in the Churche The B. of Sarisburie M. Hardinge woulde haue vs put Gods woorde to dayeinge and none otherwise to be obedient to Christes commaundement then if a few Bishops geathered at Trident shal allowe it But we may answeare suche a Councel as kinge Agesilaus sometime answeared the Maâ—edonians through whose countrey he desired to haue passage againste his enemies For when they had sente him woorde that the mater was greate and that therefore they woulde wel consider of it Let them consider sâ—ide he whâ—le they list but in the meane time I wil passe through If the Councel vpâ—n aduise wil restore againe the whole Communion why then dooth Pope Leo cal it The Heresie of the â—reekes and of the Bohâ—mians Or why dooth Gerson in title his booke Conâ—â—a Haâ—esim Communicandi Laicos sub vtraque specie against the Heresie of 〈◊〉 the â—oye people vnder Bothe Kindes I trowe Councelles be not called to restore the worlde to Heresies The greate inconueniences that M. Hardinge woulde haue a general Councel to make prouisees for are noted by Gerson the greatest Promoter of the Councel of Constance and are these The liquoure mought be sheadde It cannot be caried about without daunger In winter it woulde soone sower and turne to Uineger In Sommer it woulde putrifie and bréede woormes It woulde be lothesome for men to drinke In some Countreis it is harde to be gotten The laye people shoulde touche the Cuppe Some of them haue Beardes some haue Palsies The dignitie of the priest and laye man shoulde be al one These and other like inconueniences are suche as Christe and his Apostles neuer knewe yet the Councel that is nowe holden at Trident vpon mature and solemne deliberation hath pronounced and published If any man wil saye that these be not iust causes why the people shoulde stande content with the Halfe Communion accursed be he And notwithstandinge the Bishoppes in that Councel haue already yelded that certaine Countries and Kingedomes may vse the whole Communion accordinge to Christes Institution yet haue they added so fonde conditions vnto the same that al men may sée they sitte there onely for a countenaunce to mocke the worlde M. Hardinge The .12 Diuision And bicause M. Iuel beareth the worlde in hande nothinge can be brought for it of our side some places I wel â—llege here that seeme to me very euidently to proue that the vse of bothe kindes hath noâ— alwaies beene thought necessarie to al persons and that the Communion vnder one kinde hath beene practised and holden for good within the sixe hundred yeeres after Christe that he woulde so faine â—inde vs vnto Here may be alleged first thâ—example of our Lorde him selfe out of the .xxiiij. Chapter of S. Luke whiche is spoken of before where it is declared that he gaue the Sacrament vnto the two Disciples at Emaus vnder the forme of Bread onely whiche place ought to haue the more weight of authoritie in a Catholike mans iudgement bicause it is brought by the Councel of Constance and also by the Councel of Basile for proufe of the Communion vnder one kinde That it was the Sacrament the auncient
and al in Particular that he hath here diuised to shifte of S. Hierome seemeth very homely and home made For how caÌ„ it be a General onles it include euery Particular By M. Hardinges construction we must take Al for Some or Al not for the tenth parte of Al and by this Rhetorique lesse then halfe is as muche as Al and so Al is not Al. Thus M. Hardinges General is a meere Particular and to conclude his General is no General So weakely and so loosely his answeare standeth As touchinge the Galathians of whome S. Hierome saithe that biside their owne natural tongue they had also the vse of the Greeke bicause as Apollodorus saithe they of al others arriued laste into that Countrie it is likely they keapte their owne Barbarous speache longer then others But like as whether they al of al sortes spake Greeke or no as M. Harding saithe of necessitie it cannot be prooued so in deede it forceth nothinge For he cannot prooue thereby that they that vnderstoode not the Greeke had their Seruice in the Greeke Yet is this the Maior and the grounde of the whole whiche M. Hardinge so closely dissembleth and passeth by M. Hardinge The .10 Diuision S. Augustine speakinge of the title written by Pilate on the Crosse saithe thus It was in Hebrew Greeke and Latine Rex Iudâ—eorum For these three tongues were there in preeminence before al other Hebraea propter Iudaeos in Die lege gloriantes Graeca propter gentium sapientes Latina propter Romanos multis ac penè omnibus iam tunâ— gentibus imperantes The Hebrew for the Iewes that gloried in the lawe of God the Greeke for the wise menne of the â—entiles the Latine for the Romaines bearinge rule at that time ouer many and almost ouer al nations Nowe where he saithe here that the Greeke tongue was in preeminence Propter gentium sapientes for the wise men of the Gentiles he discusseth fully the doubte that mighte seeme to rise of S. Hieromes sayeinge and sheweth that the Greeke tongue was common not to al the vulgare people of the whole Orient but to the wise men onely and that for the atteyninge of learninge And for this it is to be noted that the Scripture reporteth the vulgare tongue of the Lycaonians to haue beene vttered in the hearinge of Paule and Barnabas not by the Magistrates or other the chiefe but by the vulgare people Turbae leuauerunt vocem suaâ— Lycaonicâ— dicentes c. Act. 14. And so S. Hierome is to be vnderstanded to speake in that place not of al menne of the Nations of the Easte but rather of a greate number and of some personnes of al nations For els if al the East had spoken Greeke the Souldiers that buried Gordianus the younger Emperour apud Circeium Castrum at Circey Castle neare to the lande of Persie woulde not haue written his title of honour vpon his Sepulchre in Greeke and Latine in the Persians Iewes and the Egyptians tongues vt ab omnibus legeretur that it might be reade of al as Iulias Capiâ—oâ—inus writeth VVhiche is an argument that al the East spake not ne vnderstoode not the Greeke tongue As likewise that Epiphantus writeth where he saithe thus Most of the Persians after the Persical letters vse also the Syrians letters As with vs many Nations vse the Greeke letters yea where as in euery nation in manner they haue letters of their owne And others some much esteeme the profounde tongue of the Syrians and the tongue that is about Palmyra bothe the tongue it selfe and also the letters of the same Bookes also haue been written of Manes in the Syrians tongue Againe if al the East had spoken Greeke sundrie the holy Fathers woulde not haue beene so â—nâ—ious to the common weale of the Church as to hide their singular woorkes from the readinge of al which they wrote in Barbarous and vulgare tongues to the commoditie onely of their brethren that vnderstoode the same Antonius that wrote seuen not able Epistles to diuerse Monasteries of Apostolike sense and speache as S. Hierome witnesseth in the Egyptian tongue Likewise holy Ephrem of Edessa Bardesanes of Mesopotamia who wrote very excellent woorkes in the Syriacal tongue Euen so did Isaac of Antioche and Samuel of Edessa priestes write many goodly woorkes against the enimies of the Church in the same tongue as Gennadius recordeth But what shal we speake of al the East Neither al the Lesse Asia and the Countries there adioyninge spake not Greeke one generation before the comminge of Christ. For if al had spoken Greeke Mithridates that renoumed Kinge of â— ontus had not needed to haue learned twoo and twentie languages of so many Nations he was kinge ouer to make answeare to suters to appointe them orders and lawes and in open audience to speake to them in so many languages without an Interpreter as Plinie writeth Here if these .22 Nations of 2â— sundrie tongues had also biside their owne language spoken Greeke and vnderstanded the same Plinie would not haue vttered that woorde sine Interprete without an Interpreter And likewise that Kinge had taken vaine labour in learninge those tongues where one might haue serued his turne Neare to this Kinges dominion in the shore of the sea Euxinus in the lande of Colchis there stoode a Citie named Dioscurias so muche haunted of straungers that as Plinie writeth by recorde of Timostâ—enes it was resorted vnto of three hundred Nations of distincte languages and that the Romaines for the better expedition of their affaires there had at length lieinge in the same .130 Interpreters Now if al the Orient had spoken Greeke as S. Hieromes woordes seeme to importe the Romaines should not haue needed to haue mainteyned there to their great charges so great a number of Interpreters to be their agentes there But for proufe that al the Orient spake not Greeke what neede we allege Prophane writers The knowen place of the Actes maketh mention of sundrie Nations there that had distincte languages the Parthians Medians and Elamites c. Act. 2. To conclude they that to mainteine their straunge opinion of the vniuersal vnderstandinge of the seruice vsed of olde time in the East Churche say and affirme that al the Orient spake â—reeke seeme muche to diminishe the Maiestie Vtilitie and necessitie of the miraculous gifte of tongues which the holy Ghost gaue in the primitiue Churche for the better furtherance of the Gospel For if al in those parties had spoken Greeke the gifâ—e of tongues had beene in that respect needeles Hitherto of the Greeke 72. and of the Seruice in that language The B. of Sarisburie This labour may wel be called Vanitas vanitatum For it is a great token of idlenesse to be so earnest and so copious in proouinge that thing that no man denieth And yet he forceth the mater so as if al the right of his cause lay vpon it He might as wel haue
that it was a place specially appointed vnto the Priestes and Ministers and shut vp from al others for disturbinge the holy Ministerie as it appeareth notably by the storie of S. Ambrose that willed the Emperour Theodosius him selfe to departe foorthe and by Nazianzenus in the life of S. Basile and by a Decrée vnder the name of Clemens and by the Councel of Laodicea concerninge the same and as it may be geathered by S. Chrysostome at certaine times of the Seruice was drawen with Courtaines Euen at this day in the great Churches at Millaine Naples Lions Mens Rome and in the Churche of S. Laurence in Florence the Priest at his Seruice standeth towardes the Weast and so hath his face stil vpon the people And therefore Durandus saith In suche places the Priest needeth not to turne himselfe rounde when he saith Dominus vobiscum And saluteth the people And where as M. Hardinge imagineth that the people for distance of place coulde not heare what the Priest saide a man that hath considered the Olde Fathers with any diligence may soone sée he is far deceiued For Chrysostome saith The Deacon at the holy Mysteries stoode vp and thus spake vnto the people Orem us pariter omnes Let vs pray al togeather And againe he saith The Priest and the people at the Ministration talke togeather The Priest saithe The Lorde be with you The people answeareth And with thy sprite Iustinian the Emperour commaunded that the priest should so speake alowde at the holy Ministration As the people might heare him Clemens Alexandrinus saith Est ergo quod est hîc apud nos Altare terrestris congregatio eorum qui sunt dedicati orationibus qui veluti vnam vocem habent Communem vnam mentem The Aultare that we haue is an earthly Congregation of men geuen to praiers whiche haue as it were bothe voice and minde common togeather And to leaue rehersal of others Bessarion saith Sacerdote verba illa pronunciante assistens populus in vtraque parte respondet Amen The Priest speakinge these woordes the people standinge by at eche parte of the Sacrament or on euery side saith Amen Now iudge thou good Reader what trueth may séeme to be in that M. Hardinge addeth hereto That the people remaining in seemely wise in the neather parte of the Churche was instructed by certaine Ceremonies and tokens shewed in the Quier and gaue assent and saide Amen vnto the Priest praieing at the Aultar although they vnderstoode no parte of his praier Certainely S. Paule saith Quomodo dicet Amen ad tuam gratiarum actionem Quandoquidem nescit quid dicas How shal he say Amen and geue assent vnto thy thankes geuinge For he knoweth not what thou saiest So saith S. Augustine Vt populus ad id quod planè intelligit dicat Amen That the people vnto that they plainely vnderstande may say Amen Likewise S. Ambrose Imperitus audiens quod non intelligit nescit finem orationis non respondet Amen id est veâ—um vt confirmetur benedictio Per hos enim impletur confirmatio precis qui respondent Amen vt omnia dicta veri testimonio in audientium mentibus confirmentur The vnlearned hearing that he vnderstandeth not knoweth not the ende of the praier neither saith Amen that is to say It is true That the Priestes â—lissinge may be confirmed For by them that answeare Amen the Praier is confirmed whereby is meante that what so euer is spoken by the testimony of the trueth be made good in the mindes of the hearers Seâ—nge therfore that neither Aultars were erected in the Apostles time nor the Communion Table that then was vsed stoode so farre of from the body of the Churche nor the people gaue assent to that they vnderstoode not so many vntruthes beinge founde in M. Hardinges premisses wée may wel and safely stande in doubte of his Conclusion M. Hardinge The .27 Diuision VVhere as you M. Iuel allege S. Paule for your purpose and make him to say thus otherwise then he wrote If thou make thy praier in the congregation with thy sprite or noise of strange wordes how shal the vnlearned man therevnto saye Amen For he knoweth not what thou saiest you boâ—basâ—e this texte with your owne counter feit stuffinge The translation auctorised by kinge Edwarde and his Counsel is truâ—r and foloweth the Greeke nearer whiche hath thus VVhen thou blessist with the spirite how shal he that occupieth the roome of the vnlearned saye Amen at thy geuing of thankes seinge he vnderstandeth not what thou saiest Here the Apostle S. Paule speaketh of Blessinge or thankes geuinge with the spirite whiche spirite what it is it is not easie to declare after the iudgement of your owne Patriake Iohn Caluine S. Ambrose taketh it for the spirite we haue receiued in Baptisme that doth encline and moue vs to praier S. Thomas for the holy ghost geuen to vs for reason and for the powre imaginatiue Erasmus for the voice it selfe Isidorus Clarius for the povver of pronouncing or vtterance some for the breathe that passeth the throte some for the intention S. Augustine verie subtily Pro apprehensione quae ideas concipit signa rerum Caluine in his Institutions De oratione Cap. 15. for the sounde of the mouthe that is caused of the breathe of a mans throte and reboundinge of the aier Chrysostome for the spiritual gifte or the gift of the holy ghoste to speake vvith tongues VVhiche Caluine him selfe sittinge in iudgement as it vvere vpon this doubtful matter allovveth best and condemneth the minde of al others and also his ovvne though vnvvares as it seemeth and so he vvoulde condemne your noyse of strange vvordes likevvise if he hearde it This texte beinge so doubtful of it selfe in sense so put out of tune by your noyse of strange vvordes vvherewith you descant vpon the vvorde Spirite so violently applied by your nevv fangled exposition maketh litle to the condemnation of the Latine Seruice in the Latin Church specially seing that S. Paule meaneth by that miraculous speakinge vvith tongues vsed or rather abused amonge the Corinthians a farre different manner of speakinge from that speaking vvhereby the Priest vttereth the Common Seruice The Priest I graunt saieinge his Seruice to his parishe speaketh with a tongue but suche maner of speakinge is not that whiche S. Paule meante For the priest vnderstandeth it for the better parte if he be learned and 83 the people be not vtterly ignorant bicause of often preaching longe custome solemne feastes and sundrie Ceremonies And therfore your argument gathered out of that texte concludeth nothinge against hauinge the Seruice in the learned Latine tongue not perfitely vnderstanded of the vnlearned people Verily if you admitte the exacte iudgement of S. Augustine concerninge this place of S. Paule then must you seeke for other Scriptures and proufes of your English Seruice For as he discusseth this pointe
where Ministred in the Uulgare Tongue and that the Priest and the people praied al togeather I haue prooued not onely that the Nations that vnderstoode Greeke or Latine had their Seruice in the Greeke or Latine tongue but by Theodoretus Sozomenus S. Ambrose and S. Hierome that the Syrians had their Seruice in the Syrian tongue by S. Baâ—â—le that the Egyptians had their Seruice in the Egyptian tongue The Lybians the Thâ—banes the Palestines the Arabians the Phenicians eche of them in their owne tongue by Origen that al Barbarous people had their Seruice in their seueral Barbarous tongues by Sulpitius that the people of France then called Gallia had their Seruice in the Frenche tongue S. Hierome saithe Vox quidem dissona sed vna Religio Tot penè psallentium chori quot gentium diuersitates The voice is diuers but the Religion is alone There be welneare so many companies of people singinge as there be diuersities of Nations To be shorte I haue prooued by S. Chrysostome and by Lyra and others that there can no manner profit redounde vnto the people of praiers made in a strange tongue Séeinge therefore M. Hardinges Doctrine standeth vpon so simple groundes as I haue shewed and serueth onely to mainteine ignorance and the kingedome of darkenesse it is now thy parte gentle Reader to iudge indifferently betwéene vs bothe how iustly he hath coloured the same with suche a face of antiquitie and also how truely and substantially he hath answeared my assertion FINIS THE FOVRTH ARTICLE OF THE SVPREMACIE The B. of Sarisburie Or that the Bishop of Rome was then called an vniuersal Bishop or the head of the vniuersal Churche M. Hardinge The .1 Diuision BY what name so euer the Bishop of Rome was called within sixe hundred yeres after Christes Ascension this is cleare that his Primacie that is to say Supreme power and auctoritie ouer and aboue al Bishoppes and chiefe gouernement of al Christes flocke in maters perteininge to Faithe and Christen Religion was then 93 acknowleged and confessed VVhiche thinge beinge so whether then he were called by either of those names that you denie or no it is not of greate importance And yet for the one of them somwhat and for the other an infinite number of good auctorities may be alleged But thereof hereafter The B. of Sarisburie Touchinge these glorious Names and Titles wherewith the Bishop of Rome hath longe sithence fournished and bewtified his estate M. Hardinge séemeth in parte willingly to yéelde claiminge neuerthelesse the Supreme Power and Uniuersal Authoritie vnto the Sée of Rome and that euen from the Apostles time notwithstandinge it was as easie a mater for Christe to geue Peter the power and Title bothe togeather as to geue him the power alone without the Title But to auoide errour that might grow by mistaking of woordes him wée cal the Vniuersal Bishop or the Head of the Vniuersal Churche that hath authoritie aboue al General Councels and fulnesse of power to expounde the Scriptures to whose determinations the whole Churche of God must of necessitie submittâ— it selfe without contradiction whome neither Emperour nor Kinge nor Clergie nor the whole Uniuersal people in any wise may control what so euer he doo vnto whome al Appeales ought to lie from al places of the worlde and who wheresoeuer he happen to be hath the ful Iurisdiction of a Bishop That euer any suche Superioritie or Uniuersal power was geuen by Christe to the Sée of Rome it wil be to muche for M. Hardinge wel to prooue But where as the Bishop there so ambitiousely craueth to be knowen and taken for the Uniuersal Bishop and Head of the Uniuersal Churche happy is he if he doo the dewtie of one particular Bishoppe and be founde but a member of Christes Churche S. Gregorie saith Aduersus quem portae praeualent Inferorum ille néque petra dicendus est supra quam Christus aedificat Eâ—clesiam néque Ecclesia neque pars Ecclesiae He against whom the gates of Hel doo preuaile as they haue often against the Bishop of Rome neither may be called the Rocke wherevpon Christe dooth builde his Churche nor the Churche nor any parte of the Churche Certainely touchinge these vaine Titles the same Auncient Father S. Gregorie saith Ego fidenter dico quisquis se Vniuersalem Sacerdotem vocat vel vocari deâ—iderat in elatione sua Antichristum praecurrit I speake it boldly who so euer either calleth him selfe the Vniuersal Bishop or desireth so to be called in his pride he is the â—orerenner of Antichriste M. Hardinge The .2 Diuision Now concerninge the chiefe pointe of this Article whiche is the Primacie of the Pope Peters successour First it hath beene set vp and ordeined by God so as it standeth in force Iure diuino by Goddes law and not onely by mans law the Scriptures leadinge therto Next commended to the worlde by decrees of Councels and confirmed by edictes of Christen Emperours for auoiding of Schismes Furthermore confessed and witnessed by the holy Fathers Againe founde to be necessary by reason Finally vsed and declared by the euente of thinges and practise of the Churche For proufe of al this so muche might easely be saide as shoulde serue to a whole volume The B. of Sarisburie Here M. Hardinge saith He wil Trippe Daunce lightly ouer this Article And therefore notwithstanding he woulde seeme to holde De Iure diuino that is by the Scriptures yet for haste he allegeth not any one woorde of the Scriptures as of him selfe but onely vpon the reporte and credite of others Howbeit Pope Zosimus in al that longe contention he had with the Bishoppes of Aphrica touchinge these maters neuer alleged any woorde of the Scriptures but onely the Councel of Nice whiche he him selfe had falsified And Meltiades writing hereof to the Bishoppes of Spaine séemeth to claime onely by Custome and not by any right of Goddes Woorde Neuerthelesse sithence that time they haue founde out sundrie places of the Scriptures to auouche their Title and haue forced the same to serue their purpose Christe saithe Al power is geuen to me Hereof Stephanus the Bishop of Patraca concludeth thus Ergo in Papa est omnis potestas supra omnes potestates tam Coeli quà m terrae Therefore in the Pope is al power aboue al powers as wel of Heauen as of earth Some others there be that reason thus Peter entred into the Graue before Iohn Peter drew his Net ful of Fishe vnto Peter Christe saide Confirme thy brethren Ergo The Pope is head of the Churche Bonifacius the eight saith In principio creauit Deus Coelum terram non in principijs God made Heauen and earth in the beginninge and not in the beginninges as in manie And againe Spiritualis omnia dijudicat He that is spiritual iudgeth al thinges Ergo The Bishop of Rome ought to haue an Vniuersal power ouer
them yet can he not finde any one of them al that calleth the Bishop of Rome the Uniuersal Byshoppe or Head of the Uniuersal Churche Ireneaeus speaketh neither of Supremacie nor of Headship of the Churche nor of any other Uniuersal power Therefore M. Hardinge mistelleth his authours tale and auoucheth that he neuer meante For Irenaeus in that place writeth onely against Ualentinus Cerdon and Marcion which contrary to the Doctrine of the Apostles had diuised sundrie strange Heresies Fantasies of their owne For trial whereof he biddeth them to beholde the Churches whiche the Apostles had planted The Churche of Ephesus saith he first instructed by S. Paule and afterwarde continued by S. Iohn is a sufficient witnesse of the Apostles learninge Polycarpus beinge conuerted and taught by the Apostles instructed the Churche of Smyrna and al the Churches of Asia folow it Yet none of al these Churches euer allowed or receiued your strange doctrine yea the very wilde Barbarous nations that haue receiued the faithe of Christe at the Apostles handes onely by hearinge without any booke or letter if they should heare of these Heresies they would stoppe their eares Thus Irenaeus calleth foorth these Heretiques as wée doo now our Aduersaries to be tried by the Doctrine and Churches of the Apostles But he saith Valde longum est in hoc tali volumine omnium Ecclesiarum enumerare successiones It woulde be very longe in suche a booke as this is to recken vp the successions of al Churches Therefore he reasteth specially vpon the example of the Churche of Rome whiche he calleth Maximam antiquissimam omnibus cognitam The greatest most auncient and knowen to al men And saith By the example of this Churche wee confounde al peruerse Doctrine And addeth further Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem Ecclesiam conuenire quia in hac semper conseruata est ea quae est ab Apostolis Traditio Vnto this Churche of Rome euery other Churche must agree The reason is For that in this Churche the Tradition of the Aposâ—les hath euer been keapte So the Emperours Gratian Ualentinian and Theodosius Commaunded al them to be called Catholiques that folow the Faithe that S. Peter deliuered to the See of Rome For the Apostles Doctrine is the trial and rule of Faithe This Doctrine at the beginninge was exactly obserued in Rome without corruption and therefore was that Churche in reuerence and estimation aboue others But they wil replie Irenaeus saith Propter potentiorem principalitateÌ„ Of these woordes groweth their errour They dreame of a Kingdome and Principalitie But Christe saith to his Disciples The kinges of Nations rule ouer them Vos auteÌ„ non sic But you may not so And Origen saith Qui vocatur ad Episcopatum non vocatur ad principatum sed ad seruitutem totius Ecclesiae He that is called to be a Bishop is not called to a principalitie but vnto the Seruice of the whole Churche The Principalitie that Irenaeus meante was the Ciuile Dominion and temporal state of the Citie of Rome in whiche God had then planted the Empier of the worlde and made al Nations subiecte vnto it And therefore the Churche of God beinge once inkendled there was more notable and better knowen vnto al Nations As for the Bishops of Rome that then were they had neither landes nor rentes but liued stil vnder the swearde in continual persecution as S. Paule saithe The ofshauinge of the worlde and the vilest of al people Farre from any shew or colour of Principalitie Yet that notwithstandinge the Churche there was called a principal and a chiefe Churche aboue others bicause of the Dominion and Principalitie of the Citie And in this sense Ecclesia principalis Is sometime vsed in the Olde Fathers In the Councel of Carthage it is written thus Placuit vt nemini sit facultas relicta principali Cathedra ad aliquam Ecclesiam in Dioecesi constitutam se conferre Wee thinke it good it be lawful for no man leauinge the principal Cheyre or Churche to goe to any other Churche within the Diocese Likewise Paulinus vnto Alypius Dominus in suis te ciuibus principalem cum principibus populi sui sede Apostolica meritò collocauit The Lorde hath woorthily placed thee in the See Apostolique a principal one emonge his Citizens with the Princes of his people Thus the Principalitie that Irenaeus meaneth stoode not in the preachinge of the Gospel but in the Ciuile estate and worldly Dominion not in the Bishop that professed Christe but in the Emperour that was an Heathen not in the Churche but in the persecutors and enimies of the Churche Therefore M. Hardinge reasoninge thus Rome had the power and Princehoode of the worlde Ergo The Bishop there was Head of the Vniuersal Churche séemeth not wel to weighe his owne Conclusion For of the same grouÌ„des wée might wel reason thus Rome now hath loste that power and Princehoode of the worlde Ergo The Bishop there is not now the Head of the Vniuersal Churche To be shorte If the Churche of Rome woulde now faithfully kéepe the Traditions and Doctrine of the Apostles wée would frankely yelde her al that honour that Iraeneus geueth her But she hath shaken of the yoke of Christe and wilfully breaketh Gods commaundementes to thintent to vpholde her owne Traditions For proufe wherof to passe ouer an infinite number of other disorders the Bishop there presumeth now to intitle him selfe The Vniuersal Bishop But S. Gregorie saith Nemo decessorum meorum hoc tam profano vocabulo vti consensit None of my predecessours euer consented to vse this vngodly name Therefore like as Irenaeus saithe of his time The Churche of Rome hath euer hitherto keapte the Tradition and Doctrine of the Apostles Ergo al Churches ought to take her for an example and to agree vnto her So may wée in contrary wise say of our time The Churche of Rome hath now broken the Traditions and Doctrine of the Apostles Ergo No Churche ought to folow her example and to agrée vnto her M. Hardinge The .10 Diuision Androw folowed our Sauiour before that Peter did Et tamen primatum non accepit Andreas sed Petrus And yet Androw receiued not the Primacie but Peter saith Ambrose The B. of Sarisburie This errour holdeth onely of the missevnderstandinge of this woorde Primatus which by M. Hardinges â—â—dgement must néedes signifie an Uniuersal power ouer the whole worlde Bâ—t it is easy to be shewed that Primatus emonge the Olde Fathers is farre 〈…〉 I meane for any superioritie or preferrement before others And first to beginne with S. Ambrose thus he writeth Esau pe◠〈…〉 Primatus amisit 〈…〉 of Rise potage lost the honâ—â—â— of 〈…〉 In like sorte writeth S. Augustine Esau Primatus suos non propâ—â—◠〈◊〉 sed 〈…〉 perdidit Likewise the Councel of Chalcedoâ— in the condemnation
of Rome Quae tamen per Apostolici Sacerdotij principatum amplior facta est Arce Religionis quà m solio potestatis VVhiche for al that hath beene aduaunced more by the chieftie of the Apostolike Priesthood in the Tower of Religion then in the Throne of temporal power The B. of Sarisburie These woordes of S. Ambrose be true and not denied and further no parte of M. Hardinges purpose But here is a whole sentence ouerhipte that quite ouerthroweth his whole purpose The woords that immediately go before are these Quamuis gratia Christiana non contenta sit eosdem limites habere quos Roma mulâ—osque iam populorum sceptro Crucis Christi illa subdiderit quos armis suis ista non domuit Howbeit the grace of Christe is not content to haue the same limites that Rome hath but hath subdued moe Nations by the scepter of Christes Crosse then Rome euer subdued by force of warre If the Grace and Saluation of God haue larger limites and reache further then the power of Rome howe then claimeth the Bishop of Rome his Uniuersal power Many that liue without the compasse or obedience of Rome are notwithstandinge partakers of the Grace of Christe howe then is it that Bonifacius the Bishop there saithe Subesse Romano Pontifici omni humanae creaturae declaramus dicimus definimus pronuntiamus omninò esse de necessitate salutis We declare saye determine and pronounce that to be subiecte vnto the Bishop of Rome is vndoubtedly of the necessitie of Saluation S. Ambrose that the Glorie of the Gospel of Christe might the better appéere compareth it with the power and puisance of the Empire of Rome whiche then ouerreaâ—ched a great parte of the worlde One saide Romanos rerum Dominos S. Ambrose saithe Râ—ma principatum Caput obtinet Nationum Rome hath the Empire and soueraintie of al Nations Thus he séemeth to compare the Churche with the Citie the power of the Gospel with the power of the Empier the Scepter of the Crosse with the Scepters of the Prince and the Glorie of the one side with the Glorie of the other Although Rome were glorious for the Empire yet was she muche more glorious for the Gospel The Emperour there with his power subdued Nations but the Gospel of Christe subdued the Emperour Constantinus Theodosius Ualentinianus and other Emperours of Rome with al their power confessed them selues to be subiectes vnto Christe And S. Ambrose writeth vnto Ualentinian the Emperour Quid honorificentius quà m vt Imperator dicatur Filius Ecclesiae What canne be more honorable then that the Emperour be called a childe of the Churche This was the whole and onely meaninge of S. Ambrose And in that sense S. Augustine saithe Ostendatur mihi Romae in honore tanto Templum Româ—li in quanto ego ibi ostendo memoriam Petri. In Petro quis honoratur nisi ille defunctus pro nobis Sumus enim Christiani non Petriani Shewe mee the Temple of Romulus in Rome in so great honoure as I wil shewe you there the memorie of Peter And who is honoured in Peter but he that died for vs For we are Christian menne and not Peters menne So likewise Chrysostome Contigit primùm Antiochiae Discipulos appellari Christianos Hoc autem Ciuitatum quae sunt in mundo cunctarum habet nulla nec ipsa Romuli Ciuitas It chaunced that the Disciples in this Citie of Antioche were first called Christians Of al the Cities that be in the worlde none euer had this giste no not the Citie of Romulus Therefore S. Ambroses meaning is that Rome was neuer so noble before for the Empier of the worlde as it was afterwarde for the Gospel of Christe But S. Ambrose saith Apostolici Sacerdoâ—ij principaâ—um The principalitie of the Apostolique Priesthoode With whiche woordes worldely eyes may soone be daseled But M. Hardinge knoweth that S. Peter beinge in Rome had no manner shew or state of Princehoode His whole power was spiritual and stoode onely in the Preachinge of the Gospel with whiche armour God is hable to pul downe Kinges and Princes to the obedience of his Christe Thus saith God vnto Hieremie Constitui â—e super Gentes Regna I haue set the ouer Nations and Kingedomes And S. Peter speakinge generally vnto al Christian people saith Vos estis Regale Sacerdotium You are that kingely Priesthoode This principalitie and tower of Religion was not onely in Rome but also in euery place where the name of Christe was receiued Albeit I graunte bothe for the multitude of Idoles that there had beene honoured and also for the nobilitie of the Empier the Uictorie of Christe in Rome appeared most glorious Now let vs consider M. Hardinges reasoninge The state of Rome was more famous for the Gospel then euer it had beene before for the Empier Ergo The Pope was called the Head of the Vniuersal Churche This argument is suche as néedeth no answeare M. Hardinge The .14 Diuision S. Augustine in his .162 Epistle saith In Ecclesia Romana semper Apostolicae Cathedrae viguit principatus The primacie or principalitie of the Apostolike Chaier hath euermore beene in force in the Romaine Churche The same S. Augustine speakinge to Bonifacius Bishop of Rome This care saith he complayning of the Pelagians is common to vs al that haue the office of a Bishoppe albeit therein thou thy selfe hast the preeminence ouer al beinge on the toppe of the pastoral watchetower In an other place he hath these woordes Caeterum magis vereri debeo ne in Petrum contumeliosus existam Quis enim nescit illum Apostolatus principatum cuilibet Episcopatui praeferendum But I ought rather to be afraide least I be reprocheful towarde Peter For who is he that knoweth not that that principalitie of Apostleship is to be preferred before any Bisshoprike that is An other most euident place he hath in his Booke De Vtilitate credendi ad Honoratum Cum tamen auxilium Dei c. Whereas saith he wee see so greate healpe of God so greate profite and fruite shal wee stande in doubte whether wee may hide our selues in the lappe of that Churche whiche though Heretikes barke at it in vaine rounde aboute condemned partly by the iudgement of the people them selues partly by the sadnesse of Councelles and partly by the maiestie of miracles euen to the confession of mankinde for the Apostolike See by successions of Bishoppes hath obteined the toppe or highest degree of auctoritie To whiche Churche if wee wil not geue and graunte the Primacie soothly it is a pointe either of moste high wickednesse or of headlonge arrogancie The B. of Sarisburie These places of S. Augustine may soone be answeared For here is neither Uniuersal Bishop nor Head of the Uniuersal Churche nor superioritie or dominion ouer al others nor any other woorde tendinge to that ende M. Hardinge knoweth that S. Augustine was present at
honoured with Doulia bicause that honour as he saithe is Dewe vnto our Lady This determination of Thomas is reprooued by Holcot And his reason is this Latria or Godly honour is dewe onely vnto God But the Image of God is not God Therefore Latria or Godly honour is not dewe vnto an Image Otherwise saith he the Creatoure and the Creature shoulde bothe be Adoured with one honoure And notwithstandinge Henricus de Gandauo Petrus de Aquisa Iohannes de Guiuerra Durandus and other Schoole Doctours agree with Holcot and their iudgement seeme very agreeable vnto Reason Yet he that wrote Fortalitium Fidel saithe The Common opinion and practise of the Churche holdeth the contrarie And one Iacobus Payua a greate stickler of that side doubtâ—th not to write thus Non tamen inficiamur hac nos Latriae Adoratione Christi praeclaâ—issimam Crucem colere venerari Yet wee denie not but wee doo woorship and Adoure the moste noble Crosse of Christe euen with this Godly honoure that wee calle Latria And where as M. Hardinge referreth the whole Adoration vnto the thinge represented by the Image â–ª One Iacobus Nanclantus the Bishop of Clâ—gium in Italy telleth him that the Image and the thinge represented by the Image must bothe be worshipped with one kinde of Adoration His woordes be these Ergo non solum faâ—endum est Fideles in Ecclesia Adorare coram Imagine vt nonnulli ad cauâ—elam forte loquuntur sed Adorare Imaginem sine quo volueris scrupulo quin eo illam venerari cultu quo prototypon eius Propter quod si illud habet A doâ—ari Latâ—ia illa habet Adorari Laâ—â—ia Therefore wee must confesse that the faithâ—ul people in the Churche dooth not onely worshâ—p before the Image as some men vse to speake for more assurance but that they woorship the Image it selfe and that without any manner scruple of conscience what so euer Yea and further they woorship the Image with the same honoure wherewith they woorship the thinge represented As if the thinge represented by the Image he woorshipped with godly honoure then must the Image it selfe likewise be woorshipped with godly honour If M. Hardinge wil say these errours be olde longe sithence controlled by his Church of Rome it may please him to vnderstande that Nanclantus was printed in Uenece Anno. 1557. and that Payua was printed in â—oleine Anno. 1564. bothe wel allowed without controlment The case standinge thus what then auaileth M. Hardinges distinction of Latria and Doulia I feare me wee may say of him and his felowes as S. Augustine sometime saide of the Heathens Nemo mihi dicaâ— Non est Numen non est Deus Vâ—inam ipsi sic norint quomodo nouimus nos Sed quid habeant pro qua re habeant quid ibi faciant Ara testatur Let noman say vnto mee It is no Diuine Power it is no God I woulde to God they so knewit as wee know it But what they haue and in what sorte they haue it and what they doo aboute it the Aultar beareth witnesse Marcellina the Heretique is much reprooued by S. Augustine for that emonge other Images she offered vp incense to the Image of Christe And Origen saith Fieri non potest vt quis Deum Simulachrum colat It is not possible that any man may woorship God and an Image bothe togeather And Polydorus Uergâ—lius a man of late yéeres vttering the greate abuse that he saw in the Churche in his time writeth thus Nunc de Simulachâ—orum culâ—u agamus quem non modò nostrae Religionis expertes sed teste Hieronymo omnes ferè Veteres Sancti Patres damnabant ob metuÌ„ Idololatriae Now let vs intreate of the woorshippinge of Images whiche not onely the Heathens that were voide of our Religion but also as S. Hierome saithe al the Olde Godly Fathers condemned for feare of Idolatrie And of the abuse and disorder of the Churche herein in his time he writeth thus Eò insaniae deuentum est vt haec pars Pieâ—atis parùm differat ab Impietate The worlde is come to suche oultrage and meere madnesse herein that this parte of Holinesse differeth now very litle from open Wickednesse To this passe the Churche of God was brought by M. Hardinges distinction of Latria and Doulia The best remedie in this behalfe and moste agreeable with Gods Woorde is vtterly to abolishe the cause of the il So the godly Kinge Ezechias tooke downe and brake in peeces the Brasen Serpente Notwithstandinge Moses him selfe by Goddes special Commaundement had erected it notwithstandinge it were an expresse Figure of Christe hanginge vpon the Crosse notwithstandinge it had continued so many yéeres notwithstandinge God by it had wrought so many Miracles So the godly Bishoppe Epiphanius rente in sunder the Image of Christe Painted in a Clothe and saide It was against Gods Commaundement a thinge Superstitious and vnmeete for the Churche and people of God notwithstanding it were the Image of Christe So the godly Emperour Theodosius made his Proclamation ouer al his Dominions in this sorte Signum Seruatoris nostri quocunque loco reperitur tolli iubemus Wee streitely commaunde that the Image of our Saueoure be taken downe in what place so euer it shal be founde notwithstandinge it were the Image of our Saueour So it is Decreed in the late Councel of Mens that when Images happen to be abused by the people they be either notably altered or vtterly abolished Neither dooth God throughout al his holy Scriptures anywhere condemne Image breakers but expressely euerywhere he condemneth Image woorshippers and Imagemakers God saithe They are snares to catche the ignorant He knoweth the inclination of the harte of man And therefore he saith Accursed be he that leadeth the blinde out of his way And accursed be he that laieth a stumblinge blocke to ouerthrow the blinde FINIS THE XV. ARTICLE OF READINGE THE SCRIPTVRES The B. of Sarisburie Or that the Laie People was then forbidden to reade the VVoorde of God in their owne tongue M. Hardinge The .1 Diuision That the laie people was thea forbidden to reade the VVoorde of God in their owne tongue I finde it not 204 Neither doo I finde â–ª that the laie people was then or at any other time commaunded to reade the woorde of God in their owne tongue beinge vulgare and barbarous By vulgare and barbarous tongues I vnderstande as before al other beside the three learned and principal tongues Hebrew Greke and Latine VVhiche as they were once natiue and vulgare to those three peoples so nowe to none be they natiue and vulgare but common to be obteigned by learninge for meditation of the Scriptures and other knowledge The B. of Sarisburie M. Hardinge fully dischargeth this whole mater in one woorde I finde it not saith he that the Laie People was then forbidden to reade the VVoorde of God in their