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.

If this serue not the turne, nothinge I trowe, wil euer serue. The authoritie of S. Basile and Amphilochius is so greate: the mater so cleare: the wonder so

straunge:* 1.1 the antiquitie so auncient: the fable so likely: the dreame so plaine: The original hereof at Verona in Italie in the Librarie of Nazarius, keapte as a Re∣lique, faire writen in veleme aboue thrée hundred yéeres agoe: Basile a woorthie Bishop: Ephrem a holy Father: Amphilochius a man that had conference with the heauenly powers: Not one shewe or circumstance leafte out, that may serue to winne credite. And what shoulde néede so muche a doo, if there were not some su∣spicion in the mater? He that neuer saw this Booke, nor knoweth the contentes thereof, happely by suche circumstances and colours may be deceiued.

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

The very names of olde godly Fathers are woorthy of muche honoure. But as it is wel knowen, many vaine tales haue béene couered vnder the name of olde Fathers. The life of S. Basile hath béene set foorthe fully, and faithefully by sun∣drie olde woorthie writers, as by his owne Brother Gregorius Nyssenus, by his déere frende Gregorie Nazianzene, by Gregorius Presbyter, by Socrates, by Theodoretus, by Sozomenus, by Nicephorus, touched also in diuerse places by Chrysostome. And not withstandinge of late yéeres he that wrote Vitas patrum, and Iacobus de voragine, and Vincentius in speculo, who séeme to intitle this Booke by the name of Amphilochius, haue furnished the same with many vnsauerie vaine tales, yet was there none of them so impudent, once to make any mention of this peeuishe fable of M. Hardinges Masse.

But, for so muche as the glorious name of this holy Father is here brought in to beare witnesse to these maters, and that in the night season in a dreame, and a vision, with the visible appearance of Christe and his Apostles, and the greatest staie of M. Hardinges cause resteth hereupon, and many are amased with the strangenesse hereof, and many are ledde away as though it were mater of good trueth: and specially for that the Booke is not commonly to be had: and it woulde be chargeable to sende to Verona into Italie for a copie: suffer me therefore, good Christian Reader, to geue thee some taste of the same, that thou maiste be hable of thée selfe to iudge further, and to see, by what Doctours M. Hardinge proueth his Priuate Masse.

To passe ouer the idle talke and confer••nce with Diuels,* 1.2 the Uisions, the Dreames, the Fables, and other fantastical vanities, whiche are the whole con∣tentes and substance of this newe Booke, Tertullian hath a good discreete saieing, Furibus aliqua semper excidere solent in indicium. The theefe euermore leaueth somwhat behinde him that he may be knowen by. Let vs therfore compare M. Hardinges Am∣philochius with Socrates, Sozomenus, Gregorie Nazianzene, Gregorie Nys∣sene, and other olde writers of approued credite, that haue of purpose writen S. Basiles life.

Socrates and Sozomenus say,* 1.3 that Basile in his youth was Libanius Scholar: M. Hardinges Amphilochius saithe,* 1.4 Basil was Libanius schoole fellowe.

Nazianzene and Gregorius Presbyter saye, that Basile continuinge at Cae∣saria, was wel acquainted with Eusebius the Bishop there, before he wente into Pontus:* 1.5 M. Hardinges Amphilochius saithe, that at his returne from Pon∣tus, whiche was soone after, Eusebius knewe him not, neither had euer spoken

with him, or séene him before.

M. Hardinges Amphilochius saithe, Basile was Bishop of Caesarea, in the time of Themperour Iulianus: wherevpon also are founded a greate many fonde fables: Nazianzene his nearest frende saithe,* 1.6 he was chosen Bishop there a longe while after, in the time of Themperour Valens, and was not Bishop there at al duringe the whole time of Iulianus.

M. Hardinges Amphilochius telleth a longe tale,* 1.7 how that S. Mercurie being then deade, and a Sainte in Heauen, at the commaundement of our Ladie, tooke his owne Speare out of his Chappel, where it was keapte, and wente out with the same into the fielde,* 1.8 & slewe Themperoure Iulian, & that the same Speare was founde bloudie afterwarde: Nazianzene, Socrates, Theodoretus, and Sozo∣menus say,* 1.9 it coulde neuer be knowen, by whome he was slaine.

M. Hardinges Amphilochius saithe, Basile foretolde the death of Iulian: Theodoretus saieth,* 1.10 it was one Iulianus Sabba, that foretolde it, & not S. Basile.

M. Hardinges Amphilochius saithe, Themperour Valens yelded & gaue place vnto Basile: Sozomenus saithe, Themperour continued stil his purpose,* 1.11 and would not yéelde. M. Hardinges Amphilochius saithe, Nazianzenus was present at S. Basiles burial:* 1.12 Nazianzene him selfe, that ought to know it best, saithe he came afterwarde, and was not present.

Gregorius Presbyter saithe, Nazianzene came a great while after that Ba∣sile was buried:* 1.13 M. Hardinges Amphilochius is so impudent, that he saieth, Nazianzenus came in al haste, and sawe the blissed bodie, and fel vpon it when it was buried. Whereby it séemeth, that this Amphilochius was not very wise nor circumspecte in his talke. For if Nazianzene sawe S. Basiles bodie, how was it buried? If it were buried, how coulde he sée it?

Againe. M. Hardinges Amphilochius saieth, Gregorie Nazianzene ruled the Apostolique sée for the space of twelue yéeres: By thapostolike sée he muste néedes meane either Rome, or Constantinople. If he meane Rome, Nazianzene was neuer Bishop there: If he meane Constātinople, where in déede he was Bishop, yet was that neuer called thapostolike sée: and so, what so euer he meante, he made a lie.

Now iudge thou indifferently, good Christian Reader, whether Amphilochius the Bishop of Iconium, S. Basiles special & nearest frende, writinge of him that he knew so wel, coulde possibly so many waies be deceiued. If M. Hardinge had knowen him better, I thinke, he woulde haue spared this authoritie.* 1.14 How be it Vl∣pian saithe, Etiam monstra, & po••tentosi partus prosunt: Euen Monsters, and il shapen children may goe for children.

To come to the mater, M. Hardinges Amphilochius thus telleth on his tale: Basile, saithe he, beinge once made Bishop, besought God that he might offer vp y^e vnbloudie Sacrifice with his owne woordes: he fel in a traunce: came againe to him selfe: and so ministred euery day. On a certaine night Christe with his Apo∣stles came downe to him from heauen: brought breade with him: awooke Basile, and bade him vp, and offer the Sacrifice. Up he arose: was streight at the Aultare: said his praiers, as he had writen them in his paper: lifted vp the breade: laide it downe againe: brake it in thrée partes: receiued one: reserued an other to be bu∣ried with him: honge vp the thirde in a golden Dooue. And al this was donne, Christe and his Apostles beinge stil present: who came purposely from Heauen to healpe Basile to Masse.

We may now the better beleue Homer, that Iuppiter with his Goddes wente downe sometime for his pleasure to banket in Ethiopia: Or that an a 1.15 Angel euer∣more ministred the Sacrament vnto Marcus that holy Mounke: Or that b 1.16 An∣gels came from heauen to consecrate Amphilochius Bishop of Iconium: c 1.17 Or that

c 1.18 the holy Ghost was sente from heauen to Remigius with a boxe of Holy Oyle: d 1.19 Or that, when holy Arnulphus began Matins at Midnight, and saide Domine labia &c. and al his Monkes were a sleape, a number of Angels supplied the lacke, and answeared him, Et os meum annuntiabit Iaudem tuam.

But M. Harding layeth on more weight, and forceth this fable to his purpose: and al be it in the whole tale there is not once the name of Masse, yet is he content to take paynes conningly to falsifie the texte, and seuen times togeather to trans∣late it onely by the name of Masse. For with him offerre sacrificium, is to say Masse: likewise Ministrare Deo, is to say Masse: and ministerium ministratio∣nis, is the seruice of the Masse. For as Midas what so euer he touched had power to turne the same into golde: so M. Hardinge what so euer he toucheth hath a spe∣cial power to turne the same into his Masse.

But let vs a litle vewe the Circumstances, and weighe the likelihoodes of this mater. Basile besought God, that he might make the Sacrifice with his owne woordes. And shal we thinke, he had more fancie to his owne woordes, then he had to the woordes of Christe? He awooke: stoode vp: and suddainly was at the Aultare at midnight. What, shal we thinke he was the Sextine there, or laye al night, like Eli or Samuel, in the Churche: and yet beinge so famous a Bishop had no man to attende vpon him?

He diuided the Breade,* 1.20 and laide vp the thirde parte of it in a Golden Dooue, that honge ouer the Aultare: and yet by his owne tale, his golden Dooue then was not yet ready made. For it followeth immmediatly in the nexte lines, After Basil had donne these thinges, and had communed with Eubulus, and others, the nexte day he sent for a Golde smithe, and made a Dooue of pure Golde. It behooueth a liar to be mindeful what he sayeth. If this Dooue were made before, howe was it made afterwarde? If it were not made before, howe coulde it then hange ouer the Aultare? Or howe coulde Basile put his breade in it before it was made? And to what ende was that breade so keapte in the Dooue? And wherein, or where, was the other thirde parte keapte, that Basile thus reserued purposely to be buried, or as M. Hardinge ter∣meth it, to be interred with him? Wherein M. Hardinges Amphilochius bothe vttereth woordes of manifeste blasphemie, and also shamefully belieth that holy Father, and doothe him great and open iniurie. It was but fondly donne by S. Benet,* 1.21 as Gregorie reporteth of him, to cause the Sacrament to be layde vpon a deade mannes breaste: and likewise it was as fondly donne of others that mini∣stred the Sacrament vnto the deade, and gaue it into their mouthes: which thing•• is namely forbidden by the Councel of Carthage.* 1.22

But the Sacrament beinge, as M. Hardinge woulde haue the worlde beleue, no Bre ade,* 1.23 nor Wine, and so no Sacrament at al, but onely the Natural and real Bodie of Christe, it were horrible blasphemie to burie it, and, as a dead thinge, to laye it in the graue.

Further as this Doctour saithe, S. Basile had this Dreame or Uision, and reserued this portion of the Sacrament,* 1.24 immediatly after he was made Bi∣shop of Caesarea: and after that, as it is cleare by other stories, continued Bishop there seuen yeres at the leaste. Nowe iudge thou (Gentle Reader) what kinde of breade that woulde haue béene after seuen yeeres kepinge, to be geuen to a sicke man in his death bedde. So manie absurdities, and contrarieties, may easily be founde in the very shewe, and sight of this childishe fable.

Yet saith M. Hardinge, Here dooth M. Iuel with his Consacramentaries stagger, and knoweth not what to saye. Yea verely, M. Hardinge, wee are astonied to consider the wonderful, and iuste iudgementes of God, that any man shoulde so wilfully re∣nounce Goddes knowen truthe, and be thus vtterly geuen ouer to folowe lyes:

or so muche to presume of his owne witte and eloquence, that he thi••keth him∣selfe hable to ouer rule and leade al the worlde with a fable. As for a••es or ••••∣struments to hewe vp this knotte, we néede none. Euery childe maie see 〈…〉〈…〉: It openeth, and looseth it selfe. Christe commeth with his Apo•••••••• 〈◊〉〈◊〉 from heauen to heare Masse: The Apostles singe Masse by note: Christe 〈◊〉〈◊〉 the Clerkes parte, and attendeth the prieste: Amphilochius writeth Thomas Beckettes Life seuen hundred yeeres before he was borne: S. Basile li••th al night in the Uesterie: He hangeth vp a golden Dooue fyrst, and maketh it afterwarde: He keepeth a portion of the Sacrament seuen yeeres togeather: He receiueth the same in his death bedde, and is buried, or, as M. Hardinge deliteth rather to saye, is interred with it: besides a multitude of other like folies, and fables. This is that woonderful Gordius fatale knotte, that can neuer be opened without an are.

And although M. Hardinges Amphilochius were a manifest,* 1.25 and an impu∣dent lyer, yet I confesse, and it is wel knowen, that the true Amphilochius of Iconium, was a godly and a woorthy Bishop, stoute and couragious in suppres∣singe the Messalians, the first parentes, as M. Hardinge here saithe, of the Sa∣cramentarie Heresie. How be it the reste of his bretherne, and he him selfe els where saithe, Berengarius was the fyrst father of that Heresie. For afterwarde in the Fifth Article he writeth thus:* 1.26 Berengarius first beganne openly to sowe the wicked seede of the Sacramentarie Heresie. So it appeareth that M. Hardinge neither is resolued in the Heresie, nor can tel when it first beganne. Notwithstandinge the seede that he calleth wicked, was first sowen, neither by the Messalians, nor by Berengarius, but by Christe him selfe, and by his Apostles.

In deede the Messalians,* 1.27 whom Amphilochius suppressed, were Heretiques, the Fathers of many idle swarmes, yet remaininge in the worlde. They were named in Gréeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of theyr longe counterfeite prayeinge. S. Augustine saieth, They prayed so muche, or so fast, that a man, that knew it not, wold not thinke it possible. They thought it vnlawful for a Monk, to labour for his liuinge, and therefore became Monkes, that they might be free from labour. Thus farre S. Au∣gustine.

Theodoretus saithe,* 1.28 Orationi vacantes, maximam diei partem dormiunt, They geue them selues to Contemplation, and sleape the moste parte of the daie. S. Augustine saithe, Tanquam conseruatricem Euangelij praedicant pigritiam, They highly commend slewthe, as if it were the maintenaunce of the Gospel. For these causes Amphilochius beinge the Archebishop of Lycaonia, and Flauianus the Bishop of Antioche with∣stoode them, and draue them from their Dioceses: and Letoius beynge an earnest and a zelous man vtterly consumed,* 1.29 and burnt their Monasteries, or rather, as Theodoretus termeth it, their Dennes of Theeues.

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

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

But where as M. Hardinge saithe, This is also our doctrine, and that we teache the people, the Sacrament of Christes Bodie to be nothinge els but tokeninge Breade, his owne consci∣ence knoweth it is a sclaunder, and wil be required of him in y^e day of the Lorde. Our doctrine is, that the Sacramentes of Christe vnto the Godly are the instru∣mentes of the Holie Ghoste: & vnto the wicked are increase of further iudgement:

Like as S. Augustine also saithe, Sacramentum sumitur quibusdam ad vitam, quibus∣dam ad exitium. Res vero ipsa cuius est Sacramentum, omni homini ad vitam, nulli ad mortem:* 1.30 quicunque eius particeps fuerit. The Sacrament is receiued of some vnto life, of some vnto destruction. But the thinge it selfe, (that is the Bodie of Christe) whereof it is a Sacrament, is receiued of al menne to life, and of no man to destruction, who so euer be par∣taker of it. Here S. Augustine maketh great and manifest difference betwéene the Bodie of Christe, and the Sacrament of the same. And this is not the Messalian Monkes heresie, but S. Augustines, and the Catholique faithe.

Nowe to denie, that euer this was Amphilochius dooinge, that (saith M. Hardinge) were a shifte in deede. Thus he is bolde to say, I beleue, for that he neuer considered the whole Booke. For otherwise he might soone haue séene it is but a rude geathe∣ringe out of the Tripartite storie in many places woorde by woorde, without dis∣cretion, with interlacinge of lies, and fables of his owne without shame. Neither can M. Hardinge iustly prooue,* 1.31 that euer Amphilochius wrote S. Basiles life. For notwithstandinge a clause in Nazianzenes Monodia touchinge the same, as it is now extant in Latine, yet must he vnderstande, that the saide clause was thrust in by Volaterane the Translatour, a man that hath peruerted, and altered a greate parte of that Booke, as by conference to any learned man may appeare: and is not to be founde in the Gréeke. But false translation maketh no proufe.

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

The allegation of the Booke called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which M. Hardinge saieth, S. Ba∣sile dedicated to Amphilochius,* 1.32 rather hindreth, then furthereth his mater. For Nazianzenus reckening vp al S. Basiles Bookes, passeth that Booke by, as none of his. And Sozomenus saithe, it was euer doubted of, and thought of many ne∣uer to be writen by S. Basile,* 1.33 but rather by an Heretique named Eustathius, a booke ful of superstition, and wicked doctrine, and namely condemned by the Coun∣cel of Gangra.* 1.34

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

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

Now as touchinge the very Masse, that S. Basile saide in deede, we may soone learne thorder of it without any dreame or vision. S. Basile him selfe in the Litur∣gie, that beareth his name,* 1.35 plainely declareth the whole order in this sorte. The Priest speaketh thus alowde vnto the people: The whole people maketh answeare, One is holie, One is the Lorde, One Iesus Christe in the glorie of the Father. Then (saithe S. Basile) the queere ••ingeth the Communion: and so they communicate altogeather.

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

al togeather.

And what if M. Hardinges owne Amphilochius, notwithstandinge al his fables, saye the same? Can any man desire more substantial witnesse? Uerely his woordes be plaine,* 1.36 that there was people in the Churche with S. Basile, and receiued the Communion at his hande. For thus saithe S. Basile, euen as it is here writen by this Amphilochius, Voutchesaue O Lorde to geue vnto vs, and by vs vnto al the people, holy thinges vnto the holy: The people answereth, One is holy, &c. I shuffle not these woordes: but leaue them euen as this Amphilochius hath writ∣ten them, and M. Hardinge him selfe hath here alleged them.

Nowe Marke (good Reader) what healpe M. Hardinge hath here founde for his Priuate Masse.* 1.37 M. Hardinges owne Amphilochius saithe, The holy thinges were geuen vnto al the people: M. Hardinge saithe, S. Basile receiued alone. M. Har∣dinges owne Amphilochius saithe, there was people in the Churche: M. Hardinge saithe, there was no people there.

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

Notes

• * 1.1

  The fable of Amphi¦lochius.
• * 1.2

  The contentes of M. Hardinges Amphilochius. Tertul. lib. 5. cō∣tra Marcionem.
• * 1.3

  Socr. li. 4. ca. 26 Sozom. lib. 6. ca. 17.
• * 1.4

  Nazian. invita Basilij.
• * 1.5

  Gregor. Presby∣ter invita Na∣zianzeni.
• * 1.6

  Nazian. invita Basilij.
• * 1.7

  Nazian. in ora∣tione. 2. contra Iulian.
• * 1.8

  Socrates lib. 3. cap. 25.
• * 1.9

  Theodor. lib. 3. cap. 21.
• * 1.10

  Sozom. li. 6. ca. 2.
• * 1.11

  Theodor. li. 3. ca. 23.
• * 1.12

  Sozom. li. 6. ca. 16 Nazian. in Mo∣nodia.
• * 1.13

  Gregor. Presby∣ter in vita Na∣zianzen.
• * 1.14

  De verbor. & rer. significat. Quaeret aliquis▪
• a 1.15

  Sozomenus li. 6. ca. 29.
• b 1.16

  Nic••phor. li•• 11. ca. 26.
• c 1.17

  Paulus Aemi∣li••s.
• c 1.18

  Paulus Aemi∣li••s.
• d 1.19

  Henricus Her∣fordien. Ca. 49. M. Hardinge falsifieth his owne fable.
• * 1.20

  The Golden Dooue.
• * 1.21

  Dialogorum, li. 2. ca. 24.
• * 1.22

  Concil. Cartha∣gin. 3. can. 6.
• * 1.23

  The buryinge of the Sa••rament.
• * 1.24

  The Sacrament reserued seuen yeeres.
• * 1.25

  The true Am∣philochius.
• * 1.26

  M. Hardinge muche for g••at∣teth himselfe.
• * 1.27

  The first Fa••h••••s of 〈◊〉〈◊〉Monkes. Augustin. ad Quod••ult Deū.
• * 1.28

  Theodoret. H••••∣ret. Fabular li. 4. De opere Mona∣chorum. Ca. 22. Theodor. li. 4. ca. 11.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  August. in Iohā∣nem tractat. 26.
• * 1.31

  Amphilochius neuer wrote S. Basiles life.
• * 1.32

  Nazianzen. in M••nodia.
• * 1.33

  Sozomen. lib. 3. cap. 13.
• * 1.34

  Praefatio in Cō∣cil. Gangrense. ••ubulus.
• * 1.35

  Liturgia Basil••••.
• * 1.36

  S. Basiles Masse is a Communi∣on, and no Masse
• * 1.37

  M. Hardinge and his Ampho∣lochius can not agree.