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

The B. of Sarisburie.

Some say, this Decree was made by Pope Anacletus: some others say, by So∣ter: and so they séeme not to be yet throughly resolued vpon the Authour.* 1.1 But if wée had not good cause to doubte of the authoritie of these Decrees, and Epistles Decretal, wée woulde the lesse doubt of their doctrine. It was euermore the Com∣mō practise of deceiuers, to blase their dooinges by the names of such, as thei knew to be in estimation in the worlde. For to passe by Homer, Hefiod, Cicero, Plau∣tus, and suche others counted learned and famous amonge the Heathens, in whose names many counterseite bookes were set abroade, S. Paule him selfe willeth the Thessaloniens not to suffer them selues to be drawen from their faithe,* 1.2 Neither by spirite, nor by talke, nor by letter as sent from him. By whiche laste woordes he signi∣fieth, that letters sometime were falsified, and set abroade in his name. So were there geuen out Gospels in the name of Peter, Thomas, and other the Apostles: and other maters of smal weight in the names of Augustine, Hierome, Ambrose,

Cyprian, and other like. This was vnto some a common pastime: and many godly Fathers complaine muche of it.

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

Gratian sheweth that the Decretal Epistles haue béene doubted of amonge the learned:* 1.3 And Doctor Smithe, although his authoritie be not greate, de∣clared openly at Paules Crosse,* 1.4 that they can not possibly be theirs, whose names they beare.* 1.5 And to vtter some reasons shortely for proufe thereof, These Decre∣tal Epistles manifestly depraue, and abuse the Scriptures, as it may soone appeare vnto the godly Reader vpon the sight: They mainteine nothinge so muche, as the state and kingedome of the Pope: and yet was there no such state erected in many hundred yeres after the Apostles time: they publishe a multitude of vaine and su∣perstitious Ceremonies, & other like fantasies, farre vnlike the Apostles doctrine: They proclaime suche thinges, as M. Hardinge knoweth to be open, and kno∣wen lies.

Anacletus that was next after Peter,* 1.6 willeth and straitly commaundeth, that al Bishops once in the yere,* 1.7 doo visite the entrie of S. Peters Churche in Rome, whiche they cal Limina Petri. Yet was there then no Churche yet builte there in y^e name of Peter.* 1.8 For Pope Cornelius saith (as he is alleged) that he first tooke vp S.* 1.9 Peters body, and buried the same in Appolloes Churche in Rome, at the leaste one hundred and fortie yeres after that Anacletus was dead. Pope Antherus maketh mention of Eusebius Alexandrinus, and Felix, whiche liued a longe time after him, and therefore was it not possible for him to know them. Fabianus writeth of the cominge of Nouatus into Italy:* 1.10 And yet it is cleare by S. Cy∣prian, and by Eusebius,* 1.11 that Nouatus came first into Italy in the time of Cor∣nelius whiche was next after him. And to leaue a number of other coniectures, which may be hereafter more aptly touched some otherwhere, neither S. Hierome, nor Gennadius, intreatinge of the Ecclesiastical writers, nor Damasus writinge purposely of the liues of the Bishoppes of Rome before him, euer made any men∣tion, either of suche Epistles, or of any suche Decrees: whiche they woulde not haue dissembled, if there had béen any suche extant or knowen in their time. Thus haue I briefely geuen a tast of these Decretal authorities, that the reader may the better vnderstande, of what credite they ought to be.

Now touchinge the mater, that by this Decrée of Soter Bishop of Rome, it should then be lawful for the Priest there to say Masse, hauing onely twoo others in his companie, the state, & storie of the time considered, it séemeth very vnlikely. [ 1] For bothe S. Augustine,* 1.12 and S. Hierome, who liued twoo hundred and fiftie yeres after Soter, haue recorded, that the people of Rome euen in their time, vsed to re∣ceiue the Communion togeather euery day: which practise can hardly stande with [ 2] that is here imagined.* 1.13 The woordes also them selfe, implie a manifest contrarietie. For this woorde Solennia, whiche here is vsed, séemeth to importe a solemne com∣panie, or resorte of the people. And yet this Soter requiring to this action onely the companie of thrée persons, neuerthelesse calleth it Missarum Solennia.

[ 3] As touchinge the causes mentioned in this Decrée, whiche are that the Priest may séeme conueniently and aptely to say in the plural number, The Lorde be with you, and, Brethren pray you for me, It may wel be doubted, whether Dominus vobiscū, or Orate pro me Fratres, were any parte of the Liturgie of Rome in Soters time. For Damasus,* 1.14 whiche was Bishop of Rome twoo hundred and fiftie yeres after that, writeth vnto S. Hierome, that thinges were doone with suche simplicitie in the Churche of Rome in his time, that vpon the Sonneday there was nothinge

els but some Epistle of the Apostle, or some Chapter of the Gospel, read openly vnto the people: which whether he meante of the holy Ministration or no, I leaue further to be considered.

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

Moreouer touchinge these twoo,* 1.15 whose presence is required, question is mooued [ 5] by the Canonistes,* 1.16 whether they ought to be twoo Clerkes, or twoo lay men: or one Clerke, and one lay man: or one man, and one woman. The Resolution whereof is, that they must be twoo Clerkes.

How be it,* 1.17 the mater is otherwise determined: that if the Masse be publique, [ 6] there must néedes be twoo at the lea••t: but if it be a Priuate Masse, that then one is sufficient.

Gerson likewise saithe,* 1.18 that the Priest may wel say, Dominus vobiscum, al∣though [ 7] there be but one presente at his Masse. For it may be presumed, saith he, that the Priest speaketh not onely vnto that one, but also vnto the whole Church. Thus w••e sée notwithstandinge Soters determination, the number of twoo for a shifte may wel be abridged.

Pope Innocentius hath yet an other featche to healpe the mater.* 1.19 He saithe, [ 8] Though there be but one there, yet may y^• Priest neuerthelesse say, Dominus vo∣biscum: bicause it may be thought, there be Angels there to supplie mens roomes.

Againe, that there were any suche secres••es in the Masse in the time of Soter, [ 9] it were very harde for M. Hardinge to prooue. For then euery péece of the Masse was spoken alowde, that the people might heare it, & saye, Amen. And in déede to saye vnto the people, Pray for mee Brethren and Sisters, as it is now vsed in the Masse, vnlesse the people may heare and vnderstande the same, it is a mockerie. And yet Durandus saithe,* 1.20 Sacerdos ante secre••ellam voluens se ad populum dicturus, Orate fra••res &c. debet dicere, Dominus vobiscum sub silentio. The Priest before the litle secreate turninge him selfe to the people to saye, Brethren pray for mee, must saye, The Lorde be with you, vnder silence.

Now saithe M. Hardinge, Soters decree is not that these twoo shoulde Communicate with the Priest, but onely requireth their presence: Ergo, It is likely the Priest receiued alone: whiche is an argument muche vsed amonge our aduersaries. But what if these twoo wil not come, neither to Communicate, nor to be present at al? Uerely by M. Harding••s minde the Priest•• deuotion ought not to stay for want of companie. For these be his very woordes a litle before: wel, none commeth: This is not a sufficient cause, why the faithful and godly Priest enflamed with the loue of God,* 1.21 feelinge him selfe hungrie and thirsty after the heauen∣ly foode and drinke, should be kepte from it, &c. This is a cause sufficient, saith Soter: it is no sufficient cause saithe M. Hardinge. The iudgement hereof I referre vnto the Reader.

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

S. Paule saithe,* 1.22 God saide not vnto Abraham, in thy seedes al nations shalbe blessed, but in thy seede, whiche is Christe. And thereof he thought he made a good argument.

Likewise saithe Origen,* 1.23 The Breade whiche the Lorde g••ue vnto his Disciples, saie∣inge vnto them, Take and Eate, he differred not, nor commaunded to be reserued vntil the

nexte daie. Suche argumentes Origen, and other learned Fathers thought to stande for good, what so euer misselykinge M. Hardinge hath founde i•• them. This kinde of proufe is thought to holde in Goddes Commaundementes, for that they be ful and perfite, and God hath specially charged vs, that we shoulde neither put to them, nor take fro them: and therefore it séemeth good vnto them, that haue learned of Christe,* 1.24 Vnus est magister vester Christus, Christe onely is your Maister: and haue heard the voice of God the Father from heauen,* 1.25 Ipsum audite, Geue eare vnto him. But vnto them that adde to the woorde of God, what them listeth, and make Goddes wil subiecte vnto their wil,* 1.26 and breake Goddes Commaundements for their owne traditions sake, vnto them it séemeth not good. To conclude, if this manner of reasoninge be good, why dooth M. Hardinge reproue it? If it be naught, why dooth he vse it, and that euen in the same place, where he doothe reproue it?

But (saith M. Hardinge) Soter requireth onely the praesence of two, and these two were not commaunded to Communicate: Ergo, the priest did receiue alone: and so there was vndoubtedly Pri∣uate Masse. But marke wel a litle (good Reader.) If these two were bounde to Com∣municate with y^e priest, then notwithstanding this Decrée, M. Hardinge hath not yet founde his priuate Masse. Then consider this Decrée written in the name of Pope Calixtus: Peracta Consecratione,* 1.27 omnes Communicent, qui noluerint Ecclesi∣asticis carere liminibus. Sic enim & Apostoli statuerūt, & Sancta Romana tenet Ecclesia. The Consecration beinge doone,* 1.28 set al Communicate, onlesse they wil be remoued from the Churche.* 1.29 For so the Apostles appointed, and so holdeth the holy Churche of Rome. By this Decrée these two were bounde, either to Communicate with y^e priest, or to departe foorth of the Churche. If they did Communicate, then hath M. Hardinge here no Priuate Masse: If they departed foorthe, then coulde the prieste saye no Masse at al: for Soter at least requireth the presence of two.

Againe, the argument that M. Hardinge geathereth out of this Decrée,

Three persons were present,
Ergo Two of them did not receiue,

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

Soter willeth that two be present,
Ergo, muche more he willeth that the same two doo Communicate.

It may also stande with reason, and with the common practise of the Churche at that time, that these two, whose presence Soter requireth, were Priestes, or Deacons,* 1.30 or otherwise of the Cleargie, and that ouer and beside the companie of the people, as in déede it is determined by the Glose. And so this Decrée of Soter agreeth with an other Decrée of Anacletus made to the like purpose, that is, That the Bishop at the ministration haue aboute him a certaine number of Deacons,* 1.31 Subdea∣cons, and other Ministers, bisides the common multitude of the laye people. And likewise with an other Decrée of the same Soter,* 1.32 that is, That euery Priest makinge the Sacri∣fice, haue by him an other Priest to assist him, and to make an ende of the Ministration, if any quame or sicknesse happen to fal vpon him. And this assistance of the priest is required notwithstandinge the presence of others, either of the Clerkes, or of the Laitie.

Nowe beinge Priestes, or Clerkes, and beynge present at the Ministration, the lawe specially constrained them to receiue the holy Communion with the Mi∣nister, as it appeareth by this Decrée written in the Canons of the Apostles:* 1.33 If any Bishop or Priest,* 1.34 or Deacon, or any other of the Clerkes, after the Oblation is made, doo not Communicate, eyther let him shewe cause thereof, that if it be founde reasonable he maye be excused: or if he shewe no cause, let him be excommunicate.

Thus who so euer these two were, whose presence Soter required, whether they were of the Laitie, or of the Clergie, the lawe constrained them to receiue togeather with the Priest: And therefore M. Hardinge hath hitherto founde a Communion, and no manner ••oken or inklinge of the Priuate Masse.

Notes

• * 1.1

  Polydorus de in∣uētoribus rerū.
• * 1.2

  2. Thessalon. 2.
• * 1.3

  Distin. 19.
• * 1.4

  De Epistolis.
• * 1.5

  Anno secundo Edwardi Sexti.
• * 1.6

  Distin. 97.
• * 1.7

  Iuxta sanctorū.
• * 1.8

  In Decretal.
• * 1.9

  Cornelij.
• * 1.10

  Cypria. li. 1. cp. 3.
• * 1.11

  Eusebius, lib. 6. ca. 43.
• * 1.12

  Augustin epist. 118. and Ianua∣rium.
• * 1.13

  Augustin. in Iohā. tracta. 26. Hieronym. in A∣pologia aduer∣sus Iouinianum.
• * 1.14

  Damasus in E∣pist. ad Hiero∣nymum.
• * 1.15

  De Conse. dist. 1.
• * 1.16

  Hoc quo{que}. In glosa.
• * 1.17

  Summa Ang••li Missa. 38.
• * 1.18

  Gerson contra•• Floretum li. 4.
• * 1.19

  Innocen. li. 2. ca 20. De offi. Miss.
• * 1.20

  Durandus li. 4.
• * 1.21

  Pagin. 12.
• * 1.22

  Ad ••alatas. 3.
• * 1.23

  Orig. in Leuit. Homi. 5.
• * 1.24

  Matthae. 23.
• * 1.25

  Matthae. 17.
• * 1.26

  Matthae. 15.
• * 1.27

  De Con. dist. 2. Peracta.
• * 1.28

  De Con. dist. 1.
• * 1.29

  Episcopus Deo.
• * 1.30

  De Con. dist 1. Hoc quoque. I•• Glosa.
• * 1.31

  De Con. dist. 1. ••piscopus Deo.
• * 1.32

  De Con. dist. 1. Vt illud.
• * 1.33

  Canon. Apost.
• * 1.34

  Can. 9.