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.

Now is M. Hardinge come (as he saith) to the windinge vp of his Clew: mea∣ninge thereby, as may be thought, that the substance of al that he hath alleged hi∣therto, hangeth onely by a twined threade.

This Coniecture is taken out of certaine woordes of Chrysostome: and the whole force thereof standeth onely vpon this woorde Nemo, which is in English, No body.* 1.1 Chrysostomes woordes be these, Wee doo daily offer the Sacrifice, or (as M. Harding deliteth rather to say) wee doo daily say Masse, and there is No Body to Communicate. Ergo, saith he, Chrysostome receiued alone: And so haue wée without question a plaine Priuate Masse.

Here woulde I first know, whether M. Harding wil rest vpon the bare woordes of Chrysostome, or rather qualifie them somewhat, and take his meaninge. If he presse the woordes so precisely, as he séemeth to doo, then did not Chrysostome him selfe Communicate. For he was Some Body: and the plaine woordes be, No Body doth Communicate: By which woordes doubtlesse Chrysostome him selfe is ex∣cluded, as wel as others. And so there was no Sole receiuinge, nor any receiuinge at al: and therefore no Prinate Masse.

If he wil rather take Chrysostomes meaning, it apppeareth, his purpose was, to rebuke the negligence of y^e people, for that of so populous a Citie, they came to the holy Communion in so smal companies: which companies, he in a vehemen∣cie of speache by an e••aggeration in respecte of the whole, calleth No body. The like manner of speache is vsed also sometimes in the Scriptures.* 1.2 S. Iohn saithe of Christe, Testimonium eius nemo accipit. Not for that no body at al receiued his witnesse: For his Disciples, and many others receiued it: but for that of a greate multitude very fewe receiued it. In like phrase Chrysostome him selfe saith other∣where, Nemo diuina sapit,* 1.3 nemo cōtemnit ea quae in terra sunt, nemo attendit ad Coelū: No body sauoureth godly thinges: No body despiseth the thinges of this worlde: No body hath regarde to Heauen. In these woordes M. Hardinge must néedes confesse, that

Chrysostome in stéede of fewe, by heate of speache, and by way of comparison, saide No body.

And al be it, this onely answeare compared with the manner of Chrysostomes eloquence, whiche commonly is hoate and feruent, and with the common practise of the Churche then, may suffice a man more desirous of trueth, then of conten∣tion, yet I haue good hope, it may be prooued, notwithstandinge M. Hardinges, Nemo, that Chrysostome neither was alone, nor could be alone at the holy Mini∣stration, & therefore coulde say no Priuate Masse. For if the whole companie of the Laye People woulde haue forsaken him, yet had he companie sufficient of the Priestes and Deacons, and others of the Quiere. And if the whole Quiere woulde haue forsaken him, yet had he companie sufficient of the Lay People: as it may be clearely proued.

That there was then a greate number to serue in the Mynistery, it may diuer∣sely wel appeare.

Ignatius, calleth Presbyterium, The sacred College, The Councel,* 1.4 and com∣panie of the Bishop.

Chrysostome him selfe in his Liturgie, saithe thus: The Deacons bringe the disshes with the holy Breade vnto the holy Aultare: the reast carie the holy Cuppes.* 1.5 By whiche woordes appeareth bothe a number of the Ministerie, and also prouision for them that woulde receiue.

Cornelius writeth,* 1.6 that in the Churche of Rome, there were fourtie and sixe Priestes: seuen Deacons: seuen Subdeacons: fourtie and twoo Accolutes: Ex∣orcistes, Readers and other Officers of the Churche, fiftie and twoo: Wydowes & other afflicted people that there were reléeued, a thousande fiue hundred.

Nazianzene complaineth of the number of the Clergie in his time, that they séemed to be moe,* 1.7 then the rest of the people. And therefore Themperour Iustinian afterwarde thought it néedeful to abridge the number, & to make a law, that in the greate Churche at Constantinople, where Chrysostome was Bishop, there should not be aboue the number of threescore Priestes: one hundred Deacons: fourtie wemen: foure score and tenne Subdeacons: one hundred and tenne Readers, and fiue & twentie Singers. Hereby wée may sée, that Chrysostome beinge at An∣tioche in so Populous a Citie, although he had none of the Lay people with him, yet coulde not be vtterly lefte alone.

Now if wée say,* 1.8 that some of these Priestes, Deacons, or other Communica∣ted with the Bishop, I tel them (saithe M. Hardinge) boldely, and with a solemne countenaunce, whiche must needes make good proufe, This is but a poore shifte, and wil not serue their purpose. But if it be true, it is ritche yenough: if it agrée with Chryso∣stomes owne meaning, it is no shifte: & therefore sufficiently serueth our purpose.

And bicause he sitteth so fast vpon the bare woordes, and reposeth al his hope in Nemo, if wée liste to cauil in like sorte, wée might soone finde warrant sufficient to answeare this mater, euen in y^e very plaine woordes of Chrysostome. For thus they lie. Frustra assistimus Altari, In vaine wee stande at the Aultare. Wee stande (saith he) and not, I stande: and therefore includeth a number, & not one alone. How be it our shiftes are not so poore: wée néede not to take holde of so smal aduantages.

It is prouided by the Canons of the Apostles,* 1.9 That if any Bishop, or Priest, or Dea∣con, or any other of the Quiere, after the Oblation is made, doo not receiue, onlesse he shew some reasonable cause of his so dooinge, that he stande Excommunicate.* 1.10 There was then neither suche number of Aultares, nor suche cheuisance of Masses, as hath beene sithence.* 1.11 Al the Priestes receiued togeather at one Communion. The like law in the Churche of Rome was afterwarde renewed by Pope Anacletus.

The Councel of Nice decréeth thus: Accipiant Diaconi secundum ordinem post

Presbyteros ab Episcopis, vel a Presbytero Communionem. Let the Deacons in order af∣ter the Priestes receiue of the Bishops, or of the Priest the holy Communion.

Likewise the Councel of Carthage,* 1.12 Accipiant Diaconi ex ordine Eucharistiam post Presbyteros, eis dante Episcopo, vel Presbytero. Let the Deacons receiue the Commu∣nion in order after the Priestes, either the Bishop, or the Priest ministring it.

So the Councel of Laodicea:* 1.13 It is lawful onely for the Priestes of the Churche, to en∣ter into the place, where the Aultare standeth, and there to Communicate.

So the Councel of Toledo:* 1.14 Let the Priestes, and Deacons Communicate before the Aultare: the Clerkes in the Quiere: and the people without the Quiere.

Nicolaus Cusanus writinge vnto the Clergie and Learned of Bohemia,* 1.15 hath these woordes: Hoc est singulariter attendēdum, quod Sacerdotes nunquā sine Diacono celebrabant: & in omni Missa Diaconus de manu Sacerdotis accepit Eucharistiam sub spe∣cie Panis, & Sacerdos de manu Diaconi Calicem. This thinge is specially to be noted, that the Priest did neuer Celebrate without a Deacon: and that in euery Masse the Deacon re∣ceiued the Sacrament in the kinde of Breade, at the Priestes hande: and the Priest the Cuppe at the Deacons hande.

But what néedeth muche proufe in a case that is so playne? Chrysostome him selfe in the Liturgie,* 1.16 that commonly beareth his name, followeth the same order.

After that the Priestes haue receiued (saith he) the Archedeacon commaundeth the Deacons to come foorthe: and they so comminge receiue as the Priestes did before. This was the very order of Chrysostomes Masse, touchinge the Clergie, and that by the witnesse of Chrysostome him selfe.

Now let M. Hardinge iudge vprightly, whether these shiftes be so poore, as he woulde make them.

But if the whole Clergie had béene so negligent, that not one of them al, being so many, and so straitely charged, woulde haue Communicated with the Priest, as M. Hardinge séemeth to condemne them al, onely vpon his owne woorde without any euidence, Yet let vs sée whether M. Harding••s Nemo, were hable of necessi∣tie to shutte out al the rest of the people.

Chrysostome in diuers places séemeth to diuide the whole multitude into three sortes, whereof some were Penitent, some Negligent, and some Deuoute. The Penitent were commaunded away, and might not Communicate: The Negligent sometime departed of them selues, and woulde not Communicate: The Deuoute remained, and receiued togeather. Now, that the Deuoute remained stil with Chrysostome the whole time of the holy Mysteries, it is plaine by the very fame place,* 1.17 that M. Hardinge here allegeth for his purpose. For thus Chrysostome saith vnto the people, Thou art come into the Churche, and hast songe praises vnto God with the rest, and hast confessed thee selfe to be one of the woorthy, in that thou departedste not foorth with the vnwoorthy. By these woordes he sheweth that some were woorthy, and some vnwoorthy: that the vnwoorthy departed, and the woorthy remained.

And againe in the same Homily he saithe, The Deacon standinge on high, calleth some to the Communion, and putteth of some: thrusteth out some, and bringeth in some. Chry∣sostome saith, Some are called, and some are brought in to Receiue with the Priest.

Where then is now M. Hardinges Nemo? Uerely if there were some people with the Priest, then was there no place for No body: If No body receiued, then is it not true that Chrysostome saithe, that Some Receiued.

Here of a false Principle, M. Hardinge, as his wonte is, gheasseth out the like Conclusion: If there were so few Communicantes in that populous Citie of Antioche, where the Scriptures were daily expoūded and preached, then it is likely in Countrie Churches there were none at al. This argument hangeth onely by likelyhoode, as doo the reast of his ma∣kinge: and beinge set in order, it standeth thus: There was no Priuate Masse in

the greate Citie of Antioche: Ergo, there was Priuate Masse in the Countrie. Surely▪ (Good Reader) this is a very Countrie Argument, what so euer it seeme to M. Hardinge.

And further, where as to aduance the Citie, and to abase the Countrie, he saithe, The people in Cities were duly taught by opèn Sermons, herein he must n••••des be content,* 1.18 that his gheasse geue place vnto the truethe. For Chrysostome h•••• selfe saithe farre otherwise. Thus he speaketh vnto the people in the Citie. Dum per Hebdomadam semel vocamus vos, & ignaui estis, & alij quidem non aduenitis, al•• a••∣tem praesentes sine ••ucro disceditis, quid non faceretis, si nos hoc continu•• ••••••••remus? Where as beynge called by vs but once in the weeke, yet yee be slothful, and some of you come not at al, and other some beynge present departe without profite, what would yee not doo, if wee should cal you euery daye? I note not this for that I misselyke with daily preachinge, but for that vntrueth so boldly presumed shoulde not passe vntouched.

Yet saithe M. Hardinge, In smal Countrie Churches either the priest let cease the daily Sacrifice, or els he receiued alone. But the daily Sacrifice ceassed not: for then that had beene leafte vndoone, that Christe commaunded to be doone. Ergo there was Priuate Masse. O M. Har∣dinge, is it not possible, your doctrine may stande without lyes? So many vn∣truethes, in so litle roome, without shame of the worlde, without feare of God? Where did Christe euer commaunde you to make your Sacrifice? By what Com∣mission? By what woordes? Where did Christe wil you to doo it euery daye? Where did Christe euer cal it the daily Sacrifice? Or where euer learned you that the remembrance of Christes death perteyneth more to the priest, then to the peo∣ple? And if your Masse be that Sacrifice, who euer commaunded your priest to saye your daily Masse? What Lawe, what Decrée, what Decretal, what Le∣gantine, what Prouincial? Or what priest euer was there, that saide if daily.

Peccham in his Prouincial was neuer so straite.* 1.19 He saithe no more but thus: Statuimus vt quilibet Sacerdos, quem Canonica necessitas non excusat, conficiat omni ••ebdomada saltem semel. We ordeine that euery priest, onlesse he be excused by some Ca∣nonical necessitie, doo Consecrate euery weeke once at the least. There is oddes betweene once a weeke, and once a daye.* 1.20 And Linwoode writinge vpon the same, allegeth these woordes of S. Augustines, Quotidiae Eucharistiae communica∣re, nee laudo, nec vitupero: As for receiuinge the communion euery daye,* 1.21 I neither prayse it nor dispraise it. Innocentius the thirde noteth, that there were priestes in his time, that woulde scarcely saye masse at foure times in the yeere. And Thomas of Aquine thinketh it sufficient for a prieste that is not charged with Cure, to say Masse onely vpon principal feastes. It is also written in Vitis Patrum, that a certaine holye man beinge made prieste, woulde notwithstandinge neuer saye Masse, while he liued. Yet was there none of these euer charged with fores••owinge or ceassinge the daiely Sacrifice, or leauinge vndoone that thinge, that Christe had commaunded to be doone.

Concerninge the priestes Sole receiuinge, whiche is grounded onely vpon it selfe, without further proufe: Uerily I sée no cause, but that Nicolaus de Cusa be∣inge a Cardinal of Rome, ought to carie as good credite herein, as M. Hardinge with al his gheasses.* 1.22 He saithe, and willeth his woordes to be specially noted, as it is before touched, that in those daies the priest did neuer receiue without the Deacon. Yet hath M. Hardinge a certaine surmise by him selfe, that the priestes in the Countrey receiued alone.

But what a woonderful case is this? The Masse, that we must needes beleue is so Auncient, so Uniuersal, so Catholique, so Holy, so Glorious, cannot be founde neither in Churches, nor in Chapels, nor in secrete Oratories, nor in Priuate houses in Towne or Citie, but must be sought out in some Petie parishe in the Countrie, and that by coniecture onely, and by gheasse, and by suche recordes as

directely condemne the whole order of the Masse, and wil suffer no man to be pre∣sent thereat, but onely suche as wil receiue.

For thus saithe Chrysostome:* 1.23 If thou stande by, and doo not Communicate, thou arte maliperte, thou art shamelesse, thou art impudent. Thyne eies be vnwoorthy the ••ight hereof, vnwoorthy he thine eares. O thou wilt saye, I am vnwoorthy to be partaker of the holy Mysteries. Then art thou vnwoorthy to be partaker of the praiers: thou mayste no more stande here, then a Heathen, that neuer was Christened. And touchinge him selfe he saithe, In vaine wee come to offer the daily Sacrifice: In vaine wee stande at the Aul∣tare, Meaninge thereby, as may appeare, that if he saide Priuate Masse for lacke of companie, it was in vaine. Here M. Hardinge séeinge that his Masse, euen by his owne authoritie is shrewdly crac••te, and leafte for vayne, assayeth to salue it, as wel as he may.

The Masse (saithe he) is not in vayne in it selfe, but vnto the people that wil not come.

This is a Glose biside the texte: yet let vs take it, as it were true. But if hea∣ringe of the Masse be a thinge pleasaunt vnto God, and meritorious vnto the peo∣ple: if Christe be there offred in déede for the sinnes of the worlde: if the Priest a∣lone may receiue for al the rest: if it be sufficient for the people to Communicate spiritually, as M. Hardinge hath auouched, then is not the saieinge of the Masse in vaine, no not vnto the people: no although they neuer woulde Communicate.

Chrysostome saithe, It is in vaine: M. Harding saithe, It is not in vaine. And yet, to sée a greater contradiction, M. Hardinge him s••lfe in this place saithe, It is in vaine vnto the people:* 1.24 And yet the same M. Hardinge hath saide before, It is commaun∣ded by Councels: it is sufficient for the people to Communicate in spirite: it is not in vaine vnto the people.

If M. Hardinge wil stande vnto the auth••ritie of Chrysostome, let him not dis∣semble, but speake plainely vnto the people▪ as Chrysostome spake. Let him saye to them that come to heare his Masse, If yee receiue not, ye are shamelesse, yee are impudent: yee are not woorthy to be partakers of the common praiers: departe yee from the Churche: yee haue no more place here, then Turkes and Heathens: Your eies ••e vnwoorthy to see these thinges: vnwoorthy be your eares: our Masses can not profite you: they are not meritorious for you: they please not God: they prouoke his anger: they are al in vaine.

This is Chrysostomes sense, and plaine meaninge: and this is a fayre winding vp of M. Hardinges Clewe.

Now let vs examine this inuincible argument, wherewithal euery Childe, as M. Hardinge vaunteth, is hable to proue the Priuate Masse.

The Maior, is this, The Sacrifice in Chrysostomes time was daily offred.

The Minor, is this, But many times no man came to Communicate with the Priest:

The Conclusion, Ergo, There was Priuate Masse.

Here the Maior is apparent false: The Minor proued at aduentures onely by blinde gheasse, and so not proued at al: Therefore the Conclusion must néedes follow after as it may. Onlesse M. Hardinge looke better to it, I trow it wil proue but a childish argument.

As for the Maior,* 1.25 it is plaine by the sixte Councel of Constantinople: by S. Augustine vpon S. Iohn: by S. Basil Ad Caesariam patritiam. By the Epistle of the Councel of Alexandria in the defence of Macarius, and by the Councel holden at Laodicea, and by sundrie other authorities to that purpose before alleged, that the Sacrifice was not daily offred, as M. Hardinge imagineth.

Touchinge the Minor, it is not proued, but hangeth, as I haue saide, onely by gheasse. M. Hardinge him selfe sawe, that this is but a sclender proufe, Chry∣sostome Ministred euery day, Ergo, he receiued alone: And therefore he sought further to

finde his Single Communion in y^e Countrie. But Chrysostome saith, There is No body to Communicate. By this it may appeare, as I haue already saide, that Chry∣sostome him selfe did not Communicate: onlesse wée wil say, Chrysostome was No bodie: and so No body receiued alone: and No body him selfe saide M. Hardinges Priuate Masse. And therefore No body may come foorthe, and iustly require me to subscribe. Thus the Maior beinge false, the Minor not proued, the Conclu∣sion not following, thou séest, good Christian Reader, what inuincible force M. Hardinge hath brought to proue his Masse.

But bicause he séemeth to set somwhat by the windinge vp of his Clewe, it shal not be from the purpose, to vnwinde it againe, and to lay it abroade, and to consider the stuffinge of it, and to sée how closely and handesomely it is wounde togeather.

First there is not one threade of the holy Scriptures in al this Clew, but the [ 1] plaine example of Christe, and his Apostles quite refused.

Secondly the Priuate Masse is founded vpon the negligence, and, as M. Har∣dinge [ 2] calleth it, the vndeuotion of the people.

Thirdely, there is a way diuised, how twoo Priestes saieinge their Masses in [ 3] diuerse countries, may Communicate togeather in Breakinge Breade, be the di∣stance betwéen them neuer so greate: and that without any manner warrant of Scripture or Doctour.

Fourthly, Laye people, wemen, sicke folkes, and boyes, that receiued or mini∣stred [ 4] the Sacrament alone, are brought in for this purpose: as though it had béene lawfull then for wemen or boyes to say Masse.

Fifthly, bicause S. Ambrose, S. Augustine, S. Hierome, S. Chrysostome, S. [ 5] Basil, and suche others woulde not serue, there is brought in a greate number of Pety Doctours, al of doubtful credite, and many of them longe sithence misseliked, and condemned by the Churche.

Sixthly, the mater is made good by Uisions, Dreames, and Fables. [ 6]

Seuenthly there are alleged Canons of Councels not extant in any Councel, [ 7] geathered without greate iudgement by one Gratian, and yet none of them nei∣ther proouing, nor once naminge the Priuate Masse.

Eighthly, bicause M. Harding coulde not finde his Masse in the whole Church [ 8] of Rome, within the space of sixe hundred yeres after Christe, he hath therefore made searche at Alexandria in Egypte, at Antioche in Syria, at Caesaria in Cap∣padocia, a thousande Myles beyonde the Limites of al Christendome, where as was neuer Priuate Masse said, neither then, nor before y^t time, nor neuer sithence.

Nienthly, for that he stoode in despaire of Cathedral and other like great Chur∣ches, [ 9] he hath sought out Chapels, Celles, Oratories, and Priuate houses: and be∣cause he had no hope to spéede in Townes, or Cities, he hath sought out the litle Churches in the Countrie.

Tenthly, notwithstandinge al this inquirie, he hath not yet founde neither [ 10] the name of Priuate Masse, nor any Priest that euer ministred, & receiued alone.

To be shorte, the whole substance of his proufes hangeth onely vpon his [ 11] owne surmise, without any certaintie, or appearance of truthe.

These be the contentes of M. Hardinges Clew, and thus substantially hath he prooued the antiquitie, and vniuersalitie of his Masse.

Now, good Reader, to geue thee onely a taste of some parte, that may be saide of our side, firste it is apparent, that Christe our Sauiour at his laste Supper Ministred the holy Communion, and no Priuate Masse, and bade his Disciples to doo the same in his remembrance.

Likewise S. Paule willed the Corinthians one to waite, and tarie for an other,

in the holy Ministration,* 1.26 and to conforme them selues to Christes example.

Wherevpon S. Hierome saithe,* 1.27 as it is before alleged, The Lordes Supper must be Common vnto al: for the Lorde deliuered the Sacramentes equally vnto al the Disciples that were present.* 1.28 And S. Ambrose likewise expoundinge these woordes, Inuicem expectate, waite one for an other, saith thus, That the Oblation of many may be ce∣lebrate togeather, and may be ministred vnto al.

In the Canons of the Apostles it is Decréed, that if any man resort vnto the Churche,* 1.29 and heare the Scriptures, and absteine from the Communion, he stande excommunicate, as one that troubleth the Congregation.

The like Decrées are founde vnder the names of Calixtus,* 1.30 Anacletus, Mar∣tinus, Hilarius, and others: by whiche it is certaine, that the whole Churche then receiued togeather.* 1.31

a 1.32 Clemens, as M. Hardinge calleth him, the Apostles fellow, writeth thus: Let so many Hostes be offred vpon the Aultare,* 1.33 as may be sufficient for the people.

b 1.34 S. Augustine saithe of the Congregation in his time: Euery day wee receiue the Sacramente of Christes Body.c 1.35 And openinge the same more particularly, he saithe thus,* 1.36 Vnde confido in eis, quibus heri Communicasti, & hodi•• Communicas, & cras Communicabis? What trust can I haue in them, with whom thou diddest Communicate yesterday, and doost Communicate to day, and wilt Communicate againe to morrow?

c 1.37 Clemens Alexandrinus saithe, After that certaine, as the manner is, haue diuided the Sacrament, they geue euery of the people leaue to take parte of it.

S. Chrysostome plainly describeth the very order of the Communion that was vsed in his time, by these woordes: The spiritual and reuerende Sacramentes, are set foorth equally to riche and poore:d 1.38 neither doothe the riche man enioye them more, and the poore man lesse: they haue al like honour, and like comminge to them. The Sacramentes beinge once laide foorthe (as then the manner was for the people to receiue) are not taken in a∣gaine,* 1.39 vntil al the people haue Communicate, and taken parte of that spiritual meate: but the Priestes stande stil and waite for al, e••en for the poorest of them al.

Againe he saithe, There are thinges wherein the Priest differeth nothinge from the people:* 1.40 as when wee must vse the feareful Mysteries. For wee are al of one woorthinesse to receiue the same.

S. Gregorie saithe,* 1.41 that euen in his time the order was, that in the time of the holy Communion, the Deacon should stande vp, and say alowde vnto the people, Si quis non Communicat, det locum, If there be any body, that is not disposed to Commu∣nicate, let him geue place.

This Latine woorde, Missa,* 1.42 in the time of Tertullian, and S. Cyprian, sig∣nified a dimissing, or a licence to departe: and was specially applied vnto the Com∣munion, vpon this occasion that I must here declare.* 1.43 They that were then named Catechumeni, that is to saye, Nouices of the faithe, and not yet Christened, were suffered to be present at the Communion, vntil the Gospel was ended. Then the Deacon commaunded them foorthe, pronouncing these woordes alowde, Catechu∣meni exeunto: Or thus, Ite, Missa est. Goe ye foorthe, ye haue licence to departe. Of this dimissing or departinge foorthe of the Catechumeni and others, the seruice it selfe was then called Missa. The reast remained stil in the Churche, and receiued the Communion togeather with the Priest. Further, the breakinge of the Breade,* 1.44 whiche euen now is vsed in the Masse it selfe, signifieth a distribution of the Sacrament vnto the people, as S. Augustine saithe vnto Paulinus, Ad distri∣buendum comminuitur, It is broken to the ende it may be diuided. Moreouer, the Priest him selfe in his Masse saithe thus. This holy Mixture and Consecration &c. be vnto me, and to al that shal receiue it, vnto Saluation. Thus the very name of the Masse, the very Breaking of the Breade, the very Gestures and Woordes that y^e Priest

vseth at his Masse, beare manifest witnesse against Priuate Masse.

Here I leaue out a greate number of Councels, & Canons, and olde Fathers, as Iustinus Martyr, Dionysius, Tertullian, Epiphanius, and Eusebius, with sundrie other auncient writers, bothe Gréekes and Latines: thinkinge it suffici∣ent by these fewe to haue geuen a taste of the reste.

Our proufes hange not vpon coniecture, or vncertaine Gheasses: we pray not ayde of Sicke folke, Wemen, Boyes, and Children, for the Proufe of the holye Communion, as M. Hardinge is driuen to dooe for proufe of his Masse: we séeke not out secrete Oratories, or priuie Chapels: wée forge no new Doctours, suche as the worlde neuer knewe before, as these men dooe for lacke of others: wée allege nei∣ther Dreames, nor Uisions, nor fantastical Fables.

Wée rest vpon the Scriptures of God: vpon the authoritie of the aunciente Doctours, and Councels: and vpon the Uniuersal practise of the moste famous Cities and Churches of the worlde.

These thinges wel compared and weighed togeather, iudge thou now (gentle Reader) whether M. Hardinge haue hitherto iuste cause, either to blowe vp the Triumphe with suche courage, or to require any man to Subscribe.

Notes

• * 1.1

  Chrysostom. Ad populum Antio∣chen. hom. 61.
• * 1.2

  Iohan. 3.
• * 1.3

  Chrysost ad He∣br••os. hom. 1••.
• * 1.4

  Ignatius ad Trallianos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  Chrysostom. in Liturgia.
• * 1.6

  Epistola Cornelij ad fabium An∣tiochenum ex Eusebio. li. 6. ca. 43.
• * 1.7

  Nazian. in Apologetico, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  In Authen. Col∣latione prima Titul. vt deter∣minatus sit nu∣merus Clericor••
• * 1.9

  Canon. Apost. Ca. 9.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  De Con. dis. 1. Episcopus. Con. Nic. Can. 14▪
• * 1.12

  Concil. Cartha∣ginen. 6. ca. 18.
• * 1.13

  Concil Laodic. ca. 59.
• * 1.14

  Concil. Toletan. 4. ca. 17.
• * 1.15

  Nicolaus Cusa∣nus ad Clerum & literatos Bohemiae.
• * 1.16

  Chrysostom. in Liturgia.
• * 1.17

  Chrysost. ad po∣pulum Antioch. Hom. 61.
• * 1.18

  Chrysost. in Act•••• Aposi. Hom. 45. Idem in Matth. Hom. ••.
• * 1.19

  De celebrat. Miss. Can. Al••is∣simus.
• * 1.20

  De Con. dist 2. Quotidie. Extra de Cele∣bratio. Miss. Do∣lentes.
• * 1.21

  In Summa Par∣te vl••im. Q••••••. 82. arti••.
• * 1.22

  Nicolaus de Cusa Ad Cle•••••• & literatos Bohaemiae.
• * 1.23

  Chrysostom. ad Ephesios hom. 3.
• * 1.24

  Diuision. 9. fol. 13. b.
• * 1.25

  Concil. Constan∣tinop. 6. Can. 52. Aug. tractat. 26 Basil. ad Caesar. Concil. Laodic. Ca. 49.
• * 1.26

  Commu∣nion.
• * 1.27

  Hieronym. in. 1. Cor. 11.
• * 1.28

  Ambros. 1. Cor. 11.
• * 1.29

  Can. Apost. Canon. 9.
• * 1.30

  De Con. dis. 2. peracta.
• * 1.31

  De Con. dis. 1. Episcopus.
• a 1.32

  Clemē. Epist. 2.
• * 1.33

  De Con. dis. 2. Si non.
• b 1.34

  August. de Ser∣mone dom. in Monte. lib. 2.
• c 1.35

  Augustin. in Psalm. 10.
• * 1.36

  De Con. dis. 2. Si quis.
• c 1.37

  Augustin. in Psalm. 10.
• d 1.38

  Clemē. stroma. lib. 1.
• * 1.39

  Chrysostom. in. 1. Cor. Hom. 27.
• * 1.40

  Chrysost. 2. Cor. hom. 18.
• * 1.41

  Gregorius Dia∣logor. li. 2. ca. 23.
• * 1.42

  Missa.
• * 1.43

  Isido••us in Lexico.
• * 1.44

  The breakinge of the Breade. August. ad Pau∣linum. ••pist. 59.