A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Apologie, Cap. 15. Diuision. 1.

For though those Greekes, who this daie professe Religion, and the name of Christe, haue many thinges corrupted amongest them, yet holde thei stil a great number of those thinges, whiche they recei∣ued from the Apostles. They haue neither Priuate Masses, nor mangled Sacramentes, nor Purgatories, nor Pardones. And as for the titles of Highe Bishoppes, and those glorious names, they estee∣me them so, as whosoeuer he were, that woulde take vpon him the same, and woulde be called, either Vniuersal Bishop, or the Head of the Vniuersal Churche, they make no doubte, to cal sutche a one, both a passinge proude man, and a man, that woorketh despite againste al the other Bishoppes his Brethren, and a plaine Heretique.

M. Hardinge.

As ye haue oftentimes belied vs,‡ 1.1 so nowe ye belie the poore Greekes. So little are ye able to saie

somewhat, and therein to saie truthe. For they haue Masse commonly without companie to communi∣cate with the Prieste, whiche ye cal Priuate Masse: so* 1.2 is it al Greece ouer, so is it in Asia, in Syria, in Assyria, in Armenia, and where so euer the Religion of Christe is professed: As amonge the Greekes in Venis, I my selfe, and diuerse of oure countrie menne haue seene it commonly practized. Like wise praie they al for the dead, and thinke them to be relieued by the praiers, oblations, almose, and deedes of charitie, doone for them by the liuinge. VVhiche minde, and opinion implieth that faith, ‡ 1.3 whiche the Churche holdeth of purgatorie.

But though (saie ye) those Greekes haue many thinges corrupted, yet holde they stil a greate number of those thinges, whiche they receiued of the Apostles. And wilt thou knowe, Reader, what they be? Forsoothe they haue neither Priuate Masses, nor mangled Sacramentes, nor Purgatories, nor Pardons. Is not the witte of this Defender to bee commended, that maketh a man to holde that, whiche he hath not?* 1.4 Those Greekes holde stil, saithe he. VVhat holde they? Mary they haue not this and that. This is a newe kinde of holdinge, for a man to holde, that he hath not. If they holde stil, then haue they stil. But they haue not, saieth he: then howe holde they? A man maie by the rules of this newe Logique, thus reason: The Turkes, Saracenes, Iewes, Infidels, Idolaters, yea, the shepe of Cottesholde also, if ye wil, haue neither priuate Masses, nor Communion vnder one kinde, nor Purga∣tories, nor Pardons: Ergo, they holde a number of thinges, whiche they receiued from the Apostles. The antecedent is true. VVho so euer denieth the consequente, must compte this Defenders Logique very simple. VVhat if one shoulde make this argumente, This Defender hath neither good Logique, nor very fine Rhetorike, nor profounde Philosophie, nor the right knowledge of Diuinitie: Ergo, he hol∣deth many Heresies? Though bothe the Antecedent, and Consequent be true, yet is the argument naught. For by like reason one might conclude, an honest vnlearned catholique man to be an Heretique, whiche were false and iniurious. Sutche is the Logique, sutche are the topikes of this newe negatiue, and ablatiue diuinitie: for so maie we worthely cal it. Negatiue, in respect of their blasphemous tongues, denieing sundrie weightie pointes of our Faithe: Ablatiue, in respecte of their wicked handes, ca∣sting away, throwinge downe, and taking away manie good thinges, perteining to the maintenance of Christen Religion, and Goddes honour. Put them from their negatiues, and from their ablatiues, then in what case shal they stande?

The B. of Sarisburie.

I am ashamed, the worlde should be combred with so childishe folies. This De∣fenders witte, ye saie, is to bee commended. He maketh a man to holde, that be neuer hadde. And what holde they? saie you. Mary, they haue not this, and that. This is a newe kinde of holdinge, for a man to holde, that he hath not. If they holde stil, then haue they stil. But they haue not: then howe holde they? Nowe surely, M. Hardinge, I trowe, wee shal Haue, and Holde a mery man. So prety sporte yee canne make youre selfe with Hauinge, and Holdinge. It were great pitie, yee shoulde euer be otherwise occupied. Annibal of Carthage, when he hadde hearde Phormio the Ora∣toure talke pleasantly a longe whyle togeather,* 1.5 beinge afterwarde demaunded, what he thought of his Eloquence, made aunsweare in his homely sorte, Multos se vidisse delitos senes: sed, qui magis, quàm Phormio, deliraret, vidisse neminem.

But, somme what to yelde vnto your pleasance, why maie not a man Holde, that be neuer Hadde, as wel as Lose, that he neuer Hadde? In the Learned Glo∣ses vpon youre Decrees,* 1.6 yee maie finde this note emongest others, Nota, quòd aliquis dicitur perdere, quod nunquā habuit: Marke wel this: A man maie be said to Lose, that he neuer Hadde. And yet, ye saie cōmonly in the Schooles, Priuatio sem∣per praesupponit habitum, The Losing of a thing alwaies pre supposeth the Hauing of the same. Or, to answeare you in plainer wyse, why maie not a man as wel Holde nothinge, as you maie talke so mutche, and yet saie nothing? Galene saide somme∣time to one,* 1.7 that spake then in sutche substantial manner, as you speake nowe, Accipe nihil: & tene fideliter: Take nothinge: and holde it faste.

But to leaue youre folies,* 1.8 and seely toies, M. Hardinge, with youre Turkes, and Saracenes, and Sheepe of Cotesholde, wee saie not, The Greekes Holde stil, that they neuer Hadde: But wee saie, They Holde stil, that they euer Hadde. Youre Priuate Masses, and youre Dimi Communions they Holde not: for they Hadde them neuer. The Holy, and VVhole Communion in Bothe kindes, they Holde stil: and sithence the Apostles time they haue hadde them euer.

They praie also for the Dead: And therein, yee saie, is implied youre Faithe of Pur∣gatorie. I wil not here touche the simplicitie of youre Rhetorique, or Logique, M. Hardinge: But onely wishe you, to haue better regarde to youre Diuinitie. For ought, that I can see, Praier for the Deade, and youre Fantasie of Purga∣torie, were neuer so straitely coupled togeather, but that they might wel, and easily goe a sunder. The Grecians, as they Praie for the Deade, so doo they Praie for the Apostles, for the Patriarkes, for the Prophetes, and for the Blessed Vir∣gine oure Ladie:* 1.9 as you maie soone perceiue by S. Basiles, and by S. Chryso∣stomes Liturgie. Yet, I thinke, yee woulde not haue youre Reader beleue, as an Article of youre Faithe, that the Apostles of Christe, the Patriarkes, the Pro∣phetes, and the Blessed Virgin Christes Mother are stil in Purgatorie. What so euer other opinion the Grecians haue of the Deade, certaine it is, they coulde neuer yet be brought to beleue youre Purgatorie.

Roffensis,* 1.10 one of your greatest Doctoures, as I haue saide before, saith thus, Pur∣gatorium Graecis vs{que} ad hunc diem non est creditum: The Grecians vntil this daie beleue not Purgatorie. Thus, M. Hardinge, I knowe not, whether by youre Logique, or by youre Diuinitie, (for bothe are marueilous) yee woulde faine force youre poore Greekes, to Holde that thinge, that they neuer Hadde.

An other proper pastime yee make youre selfe with youre Negatiues, and Ablatiues. And wherefore, it were harde to telle, sauinge that, I see, ye were wel disposed, and wel it became you, to be mery. The Ancient Learned Fathers, hauinge to deale with impudent Heretiques, that in defence of their Erroures, auouched the Iudgemente of al the Olde Bishoppes, and Doctoures, that hadde benne before them, and the general consente of the Primitiue, and whole Vniuer∣sal Churche, and that with as good regarde of Truthe, and as Faithefully, as you doo nowe, the better to discouer the shamelesse boldenesse, and nakednesse of theire Doctrine, were oftentimes likewise forced to vse the Negatiue, and so to driue the same Heretiques, as wee doo you, to proue theire Affirmatiues: whiche thinge to doe, it was neuer possible. The Anciente Father Irenaeus thus staied him selfe, as wee doo,* 1.11 by the Negatiue: Hoc ne{que} Prophetae Praedicauerunt, ne{que} Domi∣nus docuit, ne{que} Apostoli tradiderunt: This thinge neither did the Prophetes publishe. nor oure Lorde teache,* 1.12 nor the Apostles deliuer. By a like Negatiue Chrysostome saithe, Hanc Arborem non Paulus plantauit, non Apollo rigauit, non Deus auxit: This Tree (of Erroure) neither Paule planted, nor Apollo watered, nor God encreased. In like sorte Leo saithe, Quid opus est in cor admittere, quod Lex non docuit, quod Prophetia non cecinit, quod Euangelij Veritas non praedi∣cauit, quod Apostolica Doctrina non tradidit? What needeth it, to beleue that thing, that neither the Lawe hathe taught, nor the Prophetes haue spoken, nor the Gospel hathe preached, nor the Apostles haue deliuered? And againe, Quomodo noua indu∣cuntur, quae nunquam nostri sensere Maiores?* 1.13 Howe are these newe diuises brought in, that oure Fathers neuer knewe?

S. Augustine,* 1.14 hauinge reckened vp a greate number of the Bishoppes of Rome, by a general Negatiue saithe thus: In hoc ordine Successionis nullus Donatista Episcopus inuenitur: In al this order of Succession of Bishoppes, there is

not one Bishop founde,* 1.15 that was a Donatiste. S. Gregorie, beinge him selfe a Bi∣shop of Rome, and writinge againste the Title of Vniuersal Bishop, saith thus, Nemo Decessorum meorum hoc tam prophano vocabulo vti consensit: Nul∣lus Romanorum Pontificum hoc singularitatis nomen assumsit:* 1.16 None of al my Predecessours euer consented to vse this vngodly Title: No Bishop of Rome euer tooke vpon him this name of Singularitie.

These, and other like Negatiues, the Holy Fathers in Olde times mighte safely vse without controlmente: for that there was no Doctoure of Louaine as yet vp starte, to carpe, and quarrel at their Diuinitie. Leaue this childishe, and vnsauerie sportinge, and triflinge with youre Negatiues, M. Hardinge. It were a greate deale more seemely, for a man of Learninge, and Grauitie, and more to youre pourpose, to proue youre Affirmatiues.

They haue Priuate Masse, yee saie, in al Graecia, Asia, Syria, Assyria, Armenia, and, where so euer the Religion of Christe is professed. Al this wee muste needes beleue vpon youre woorde: for other proufe yee offer to make none. Notwithstandinge, if they haue sutche Priuate Masses in al those Countries, tel vs, I beseeche you, who were the Authours, and Makers of these Masses? Yee wil saie, S. Iames, S. Chrysostome, or S. Basile. For of these names, and Masses, yee haue tolde vs many a tale. Yet, if yee consider the mater wel, yee shal finde, that these selfe same Masses were our Communions, and nothinge like to youre Masses: And, that the Holy Sacramentes at the same, contrarie to youre newe diuises, were deliuered generally in Bothe kindes to al the people.

S.* 1.17 Iames in his Masse saithe thus, Diaconi tollunt Discos, & Calices, ad impertiendum populo: The Deacons take vp the Disshes, and the Cuppes, to minister the Sacramente vnto the people.

S. Chrysostome in his Masse saithe thus,* 1.18 Pòst Mysteria feruntur ad lo∣cum, vbi populus debet communicare: Afterwarde the Holy Mysteries, or Sacra∣mentes be brought vnto the place, where the people muste receiue togeather.

S. Basile in his Masse saithe thus,* 1.19 Nos omnes de vno Pane, & de vno Calice participantes, &c. Cantores cantant Communionem: & sic Commu∣nicant Omnes: Al wee receiuinge of One Breade, and one Cuppe, &c. The Quiere singeth the Communion: and so they Communicate Al togeather. Therefore, M. Hardinge, yee muste needes confesse, either that the Grecians this daie vse none of these Masses: or, that theire Masses are not youre Masses, but oure Communions: Whiche bothe are contrarie to youre selfe.

In the Armenians Liturgie,* 1.20 it is written thus, Qui non sunt digni Com∣municare hanc Oblationem Dei, exeant foras ante fores Ecclesiae, & ibi Orent: They, that are not woorthy to receiue this Oblation of God, let them goe foorthe before the Churche doore: and there let them praie.

Of the Grecians order in this behalfe, youre greate, and special Doctoure, Cardinal Bessarion,* 1.21 beinge him selfe a Greeke borne, saithe thus, Hoc ipse ordo rerum poscebat: primùm, Consecrare: deinde, Frangere: posteà, distribuere: Quod nos in praesenti facimus: This the very order of the thinges required: firste, that wee shoulde Consecrate,* 1.22 or Blesse the Breade: Nexte, that wee shoulde Breake it: Laste of al, that wee shoulde Diuide it, (or deliuer it to the people). VVhiche thinge vve (Grecians) doo at this present daie. Thus you see, M. Hardinge, that the Gre∣cians this daie Consecrate, Breake, and Diuide the Sacramente vnto the people, as wee doo. Therefore it is vntrue, that you saie, They haue this daie youre Pri∣uate Masse.

Touching the Grecians, that liue nowe in Venice, what order thei vse there,

I cannot telle.* 1.23 Notwithstandinge, as I haue hearde saie, Priuate Masse they haue not. But if they haue, liuinge vnder the Popes Iurisdiction, it is no marueile. Certaine it is, that Venice is no parte of Grecia.

Matthias Illyricus,* 1.24 beinge him selfe borne in Dalmatia, not farre from the Confines, or Borders of Grecia, and therefore, as it maie be thought, the better acquainted with theire Orders, saith thus: Ecclesia Graeca, ei{que} coniunctae, Asia∣tica, Macedonica, Mysica, Valachica, Rutenica, Moschouitica, & Aphricana, id est, totus Mundus, vel certè eius maxima pars, nunquam Primatum Papae communi consensu concesserunt: nunquam Purgatorium probauerunt: nun∣quam Priuatas Missas: nunquam Communionem sub vna specie: The Churche of Grecia, and the Churches of Asia, Macedonia, Mysia, Valachia, Russia, Mos∣chouia, and Aphrica, ioined thereunto, that is to saie, in a manner the whole Worlde, or at leaste, the greateste parte thereof, neuer graunted the Pope his Supremacie: neuer allowed either Purgatorie, or Priuate Masses, or the Communion vnder one kinde.

In the Proeme or Entrie of the Councel of Ferraria,* 1.25 it is written thus, Proxima Dominica quindecim Graeci Sacerdotes domi Imperatoris, iussu eius. Missam solenniter celebrarunt. Vbi etiam Marchio cum suis Ciuibus adfuit, & Panem Benedictum, per Patriarchae dextram, more Graecorum, accepit, at{que} libauit: The nexte Sonnedaie, fiftiene Greeke Priestes within the Emperours Palaice, by his Commaundemente, saide a Solemne Masse (or Communion) where as the Marquese was present with his Cittizens, and, as the manner of the Grecians is, receiued, and tasted the Breade Consecrate, at the hande of the Patriarke. Here it is to be noted by the waie, that these fiftiene Priestes saide not fiftiene Seueral Masses, but al togeather one onely Masse:* 1.26 and that the same one Masse was no Priuate Ministration, but a Communion. Whereof Petrus Vrbeuetanus saithe thus, Tum ad instar Grae∣corum, non cantabatur in vna Ecclesia, nisi forsan vna Missa: Then there was songe in one Churche no more, sauinge perchaunce one onely Masse, as the manner of the Grecians is.

Likewise saithe Durandus, Offerebant magnum Panem, & omnibus sufficientem: Quod adhuc Graeci seruare dicuntur: They offered vp one greate loafe,* 1.27 that might suffice al the Churche: VVhiche order, thei saie, the Grecians keepe vntil this daie.

By these fewe, I truste, M. Hardinge, it maie soone appeare, whether of vs haue belied youre poore Grecians.

Notes

• ‡ 1.1

  Vntruthe. As it shal plainely appeare.
• * 1.2

  Vntruthe, As large, as mani∣feste.
• ‡ 1.3

  Vntruthe, For the Grecians neuer receiued these fantasies of Purgatorie.
• * 1.4

  O, so merily this mā plai∣eth vvith his fansie.
• * 1.5

  Cicero, De Ora∣tore. 2.
• * 1.6

  Dist. 17. Concil. in Gloss.
• * 1.7

  Galenus.
• * 1.8

  The Greke Churche.
• * 1.9

  Liturgia Basilij, Liturgia Chry∣sostomi.
• * 1.10

  Polydor. De In∣uentoribus, li. 8. cap. 1.
• * 1.11

  Irenaeus. li. 1. ca. ••.
• * 1.12

  Chrysost. De In∣comprehensi. Dei natura, Hom. 3. Leo. Epist. 93. cap. 12.
• * 1.13

  Leo, Epist. 97. cap. 3.
• * 1.14

  August. Epist. 165
• * 1.15

  Priuate Masse in the Greke Churche.
• * 1.16

  Gregorius, li. 4. Epist. 32.
• * 1.17

  Liturgia Iacobi.
• * 1.18

  Liturgia Chry∣sostomi.
• * 1.19

  Litur. Basilij.
• * 1.20

  Georgius Cassā∣der in Liturgijs.
• * 1.21

  Bessarion, De Sa∣crament. Eucha∣ristiae.
• * 1.22

  Circa annum Domini, 1450.
• * 1.23

  Priuate Masse in the Greke Churche.
• * 1.24

  Matthi. Illyri∣cus, in Testibus Veritatis. pag. 5.
• * 1.25

  Concil. Ferrari••. in Prooemio.
• * 1.26

  Petrus Vrbeue∣tanus, in Vita Deusdedit Pap.
• * 1.27

  Durādus in Ra∣tionali. li. 4.