The B. of Salisbury.The B. of Sarisburie.

pp. 5–1346 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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The B. of Salisbury.

The B. of Sarisburie.

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God grant unto all his people the spirit of wisdom and understanding,¹ that they may be able to discern the Spirits,² whether they be of God or no, that they may take heed of false Prophets,³ and give ear to the voice of the Prince of Pastors, & fly the voice of strangers, and beware of blind guides,⁴ that so often have deceived them.⁵

God graunte vnto al his people the spirite of wisedome and vnderstandynge,¹ that they may be hable to discerne the Spirites,² whether they be of God or no, that they may take héede of false Prophetes,³ and geue eare to the voice of the Prince of Pastours, & flie the voice of strangers, and beware of blinde guides,⁴ that so often haue deceiued them.⁵

1Isaiah. 11.

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But here is brought in a whole troupe of doctors in a rank: M•lchisedech: Malachi: Clemens the Apostles fellow: the Deacons of Asia: Obadiah the Apostles Disciple, and Bishop of Babylon, that saw Christ in the flesh: S. Andrew: S. James: Martialis: Dionysius, who had conference with Peter, Paul, & John: Irenaeus, Justinus Martyr, Hippolytus Martyr, Basil, Chrysostom, Cyril of Jerusalem, & all the rest of the Doctors in all ages, & in all parts of the world. And who would not be afraid to see such an army come against him? How be it (gentle reader) be of good cheer. Al this is but a camisado: These be but vizards: they be no faces. They are brought in like Mummers for a show, & say nothing. That M. Harding lacked in weight, he would needs make up in tale: and so useth this only as a flourish before the fight: & as a stream blown up with wind and weather carieth with it much froth & filth by the very rage & drift of the water: even so M. Harding in this place flowing, & wandering over the banks with Copia verborum by the violence & force of his talk carieth a great deal of error, & untruth along before him.¹ Notwithstanding, thus hath he given thee, good Christian reader, as he saith, a taste of his proofs without allegation of any words for confirmation of thy faith concerning the Mass. Miserable is that faith, that in so weighty matters can be confirmed with bare names by hearing nothing. I marvel that M. Harding ever durst either to allege such authorities, as he knoweth the most hereof be, or thus openly to mock the world.

But here is brought in a whole troupe of doctours in a ranke: M•lchisedech: Malachias: Clemens the Apostles fellowe: the Deacons of Asia: Abdias the Apostles Disciple, and Bishop of Babylon, that saw Christe in the fleash: S. Andrew: S. Iames: Martialis: Dionysius, who had conference with Peter, Paule, & Iohn: Irenaeus, Iustinus Martyr, Hippolytus Martyr, Basile, Chrysostome, Cyril of Ierusalem, & al the reste of the Doctours in al ages, & in al partes of the worlde. And who would not be affraide to sée suche an armie come against him? How be it (gentle reader) be of good cheare. Al this is but a camisado: These be but visardes: they be no faces. They are brought in like Mummers for a shewe, & say nothing. That M. Harding lacked in weight, he would néedes make vp in tale: and so vseth this onely as a floorishe before the fight: & as a streame bl•wen vp with winde and weather carieth with it much frothe & filth by the very rage & drifte of the water: euen so M. Hardinge in this place flowinge, & wanderinge ouer the bankes with Copia verborum by the violence & force of his talke carieth a great deale of errour, & vntruthe alonge before him.¹ Notwithstandinge, thus hath he geuen thée, good Christian reader, as he saith, a taste of his pro•fes without allegation of any woordes for confirmation of thy faithe concerninge the Masse. Miserable is that faithe, that in so weightie maters can be confirmed with bare names by hearinge nothinge. I maruel that M. Harding euer durst either to allege such authorities, as he knoweth the most hereof be, or thus openly to mocke the worlde.

1For confirmation of faith.For confirmation of faithe.

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And that thou (good reader) mayest have a taste hereof,¹ and see the faithfulness of these mens dealing, let us first consider Clemens, who, as it is reported here, was the Apostles fellow. The title of the book seemeth to be De Apostolicis traditionibus: that is, Of orders taken & devised by the Apostles of Christ, for the better government of the Church. A worthy book no doubt, and in all ages to be had in great price, if men had been persuaded, it had been written in deed by Clement.² But S. Hierome by the report of Eusebius, maketh mention only of one epistle of Clements, that he thought worthy to be received, which epistle notwithstanding is not now to be found. One other epistle of Clements he speaketh of:³ but he saith it was never allowed by the Church. And further S. Hierome saith: Certain other books there are reported to be abroad in the name of Clement, as the disputation of Peter and Appion, which books were never in use amongst our fathers, neither contain they pure, and Apostolical doctrine. Thus much S. Hierome.

And that thou (good reader) maist haue a taste hereof,¹ and sée the faithfulnesse of these mennes dealinge, let vs first consyder Clemens, who, as it is reported here, was the Apostles fellowe. The title of the booke séemeth to be De Apostolicis traditionibꝰ: that is, Of orders taken & diuised by the Apostles of Christe, for the better gouernment of the Churche. A woorthy booke no doubte, and in al ages to be had in great price, if men had béen perswaded, it had béen written in dede by Clement.² But S. Hierome by the reporte of Eusebius, maketh mention onely of one epistle of Clementes, that he thought woorthy to be receiued, which epistle notwithstandyng is not nowe to be founde. One other epistle of Clementes he speaketh of:³ but he sayth it was neuer allowed by the Churche. And further S. Hierome sayth: Certaine other bookes there are reported to be abroade in the name of Clement, as the disputation of Peter and Appion, whiche bookes were neuer in vse amongst our fathers, neither conteine they pure, and Apostolical doctrine. Thus muche S. Hierome.

1Clement.Clemente.
2Hierony. de ecclesiast. scriptoribus.
3Books counterfeited in S. Clements name.Bookes counterfeited in S. Clementes name.

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As touching Clemens, Gelasius writeth thus, and for that he was Bishop of the same see,¹ it is the more likely he should know the truthe. Pauca quae ad memoriam venerunt, & Catholicis vitanda sunt, decrevimus esse subdenda. In primis Ariminensem synodum à Constantino Caesar Constantini filio congrega•am mediante Tauro praefecto, ex tunc, & in aeternum, confitemur esse damnatam. Item Itinerarium nomine Petri Apostoli, quod appellatur sancti Clementis, libri Octo Apocryphi. We have thought good (saith Gelasius) to note certain books which are come to knowledge, and ought to be avoided of Catholic people. First the Council holden at Ariminum, gathered by Constanti•us the Emperor, the son of Constantinus by mean of Taurus the lieutenant, from thenceforth and for ever we judge worthy to be condemned: likewise the Journal of Peter the Apostle bearing the name of Clement, eight books, are secrete (unlawful) writings. Thus we see divers books of Clement condemned by name, and but one epistle only allowed for good, and this volume here alleged by M. Harding containing eight books,² as it is noted by Peter Crabbe, fully agreeing in number of books with the other condemned by Gelasius.³ To be short, Cardinal Bessarion alleging parcel of the same book of Clement, that hath been hidden so long, writeth thus of it.⁴ Licet haec Clementis verba inter Apocryphas scripturas commemorari sol•ant, placet tamen eis inpraesentiarum tanquam veris assentiamus. Albeit the words of Clement be accounted amongst secrete (unlawful) writings, yet for once we are content to receive them as if they were true. Thus M. Hardinges Clement is disallowed by Eusebius, and by S. Hierome, mistrusted by Bessarion, condemned by Gelasius, kept forth coming in close prison for the space of a thousand and five hundred years, yet must we now without refusal stoop unto him, and take him as the Apostles fellow.

As touchyng Clemens, Gelasius writeth thus, and for that he was Bishop of the same see,¹ it is the more likely he should know the truthe. Pauca quae ad memoriam venerunt, & Catholicis vitanda sunt, decreuimus esse subdenda. In primis Ariminensem synodum à Constantino Caesare Constantini filio congrega•am mediante Tauro praefecto, ex tunc, & in aeternum, confitemur esse damnatam. Item Itinerarium nomine Petri Apostoli, quod appellatur sancti Clementis, libri Octo Apocryphi. We haue thought good (sayth Gelasius) to note certaine bookes whiche are come to knowledge, and ought to be auoyded of Catholike people. First the Councel holden at Ariminum, geathered by Constanti•us the Emperour, the sonne of Constantinus by meane of Taurus the lieutenante, from thenceforth and for euer we iudge woorthy to be condemned: lykewise the Iournal of Peter the Apostle bearinge the name of Clement, eight bookes, are secrete (vnlawful) writinges. Thus we sée diuers bookes of Clement condemned by name, and but one epistle onely allowed for good, and this volume here alleged by M. Hardinge conteininge eight bookes,² as it is noted by Peter Crabbe, fully agréeyng in number of bookes with the other condemned by Gelasius.³ To be shorte, Cardinal Bessarion allegynge parcel of the same booke of Clement, that hath bene hidden so longe, writeth thus of it.⁴ Licet haec Clementis verba inter Apocryphas scripturas commemorari sol•ant, placet tamen eis inpraesentiarum tanquam veris assentiamus. Albeit the woordes of Clement be accompted amongst secrete (vnlawful) writinges, yet for once we are content to receiue them as if they were true. Thus M. Hardinges Clement is disallowed by Eusebius, and by S. Hierome, mistrusted by Bessarion, condemned by Gelasius, kepte forth comminge in close pryson for the space of a thousande and fiue hundred yeres, yet muste we now without refusal stoupe vnto him, and take him as the Apostles fellow.

1Dist. 15. Sancta Romana.
2Petrus Crabbe.
31. tomo Concil.
4Bessarion de Sacramen. eucharistiae.

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But who so ever, or what so ever this Obadiah were, his own words do so bewray him, that a blind man may see it was not he. He maketh many shameless lies, that he was present with Christ, and at the most part of the Apostles doings, & yet were the Apostles then according to Christs commandment gone into the whole world,¹ some into Italy, some into Asia minor, some into Scythia, some into India, some into Ethiopia, and were many thousand miles a sunder.² In his fable of Iphigenia he saith, that the people took her brother Boor being then Christened by S. Matthew, and made him King, and that he reigned afterward in Ethiopia the space of .lxiij. years, and further maketh ⟨p. 9⟩mention of Egesippus,³ that lived above one hundred and three score years after Christ. If Obadiah were alive all this while, he might be likened to Johannes de temporibus, ⁴who, as the French story recordeth, lived in France above three hundred years. A liar must be circumspect, and mindful what he say.⁵ If he saw Christ in the flesh, it is not likely he ever saw Egesippus, that was so long after Christ: If he saw Egesippus, it is not likely he ever saw Christ. Thus if he report truth in the one, he lieth in the other: and so, whether he lie, or say truth, he cannot be Obadiah.

But who so euer, or what so euer this Abdias were, his owne woordes doo so bewraye him, that a blinde man may see it was not he. He maketh manie shamelesse lies, that he was present with Christe, and at the moste parte of the Apostles dooynges, & yet were the Apostles then accordyng to Christes cōmaundement gone into the whole worlde,¹ some into Italie, some into Asia minor, some into Scythia, some into India, some into Ethiopia, and were many thousand myles a sundre.² In his fable of Iphigenia he sayth, that the people tooke her brother B•or beyng then Christened by S. Mathew, and made him Kynge, and that he reigned afterwarde in Ethiopia the space of .lxiij. yeres, and further maketh ⟨p. 9⟩mention of Egesippus,³ that liued aboue one hundred and thrée score yéeres after Christe. If Abdias were aliue al this while, he mighte be likened to Iohannes de temporibus, ⁴who, as the Frenche storie recordeth, liued in Fraunce aboue thrée hundred yéeres. A lier muste be circumspecte, and mindeful what he say.⁵ If he sawe Christe in the fleashe, it is not likely he euer sawe Egesippus, that was so longe after Christe: If he sawe Egesippus, it is not likely he euer saw Christe. Thus if he reporte truthe in the one, he lieth in the other: and so, whether he lie, or saie truthe, he cannot be Abdias.

1Marci. 16.
2Obadiah in vita Matthaei.Abdias in vita Matthaei.
3Obadiah. Martialis.Abdias. Martialis.
4Caguinus.
5Paulus Aemylius.

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Against one Adimantus he writeth thus,¹ They (that is the Manichees) read Secrete Scriptures, which they them self say are pure and perfect: in which Scriptures it is written that S. Thomas cursed a man, and that afterward a Lion slew him &c. And in an other place he saith, Attendite, qualia sint, quae scribuntur de Maximilla uxore Egetis:² illam noluisse viro debitum reader: donasse, & supposuisse Eucliam ancillam, & alias similes fabulas. Behold what things they be, that be written of Maximilla wife unto Egis: that she (being once Christened) would no more yield duty unto her husband, but set Euclia her maid in her own place, and other like fables. Al these and such like tales thus disallowed by S. Augustine, are reported by M. Hardinges Obadiah in great soothe. I thought it not amiss to speak hereof the more at large, for that I saw a book so full of tales, so lately found out, without any good show of credit, to be fathered upon the Apostles disciple, and sent into the world with such a countenance. S. Augustine seemeth in diverse places to have given his judgement of the same.³ Writing against the adversary of the law, & Prophets he hath these words, He hath brought forth witnesses out of Secrete Scriptures, under the names of the Apostles, John and Andrew, which writings if they had ben theirs,⁴ they had ben received of the Church.⁵ The like judgement hereof seemeth to be given by Gelasius, who also saith that such writings according to an ancient custom, and by a singular provision, were not read in the Church of Rome, for that they were thought to be written by Heretics.

Againste one Adimantus he writeth thus,¹ They (that is the Manichées) reade Secrete Scriptures, whiche they them selfe saye are pure and perfecte: in whiche Scriptures it is written that S. Thomas cursed a man, and that afterwarde a Lion slewe him &c. And in an other place he saithe, Attendite, qualia sint, quae scribuntur de Maximilla vxore Egetis:² illam noluisse viro debitum reddere: donasse, & supposuisse Eucliam ancillam, & alias similes fabulas. Beholde what thinges they be, that be written of Maximilla wife vnto Egis: that she (beyng once Christened) woulde no more yelde duetie vnto her husbande, but sette Euclia her mayde in her owne place, and other like fables. Al these and suche like tales thus disallowed by S. Augustine, are reported by M. Hardinges Abdias in great soothe. I thought it not amisse to speake hereof the more at large, for that I sawe a booke so ful of tales, so lately founde out, without any good shewe of credite, to be fathered vpon the Apostles disciple, and sente into the worlde with suche a countenaunce. S. Augustine séemeth in diuerse places to haue geuen his iudgement of the same.³ Writinge against the aduersarie of the lawe, & Prophetes he hath these woordes, He hath brought foorth witnesses out of Secrete Scriptures, vnder the names of the Apostles, Iohn and Andrew, whiche writinges if they had ben theirs,⁴ they had ben receiued of the Churche.⁵ The like iudgement hereof séemeth to be geuen by Gelasius, who also saithe that suche writinges accordinge to an auncient custome, and by a singular prouision, were not reade in the Churche of Rome, for that they were thought to be writen by Heretikes.

1August. contra Adimantum. cap. 16.
2August. de fide contra Manichaeos, cap. 30.
3Augustin. contra AduersariumAugustin. cōtra Aduersarium
4Legis & Prophetarū. ca. 20.Legis & Prophetarū. ca. 20.
5Dist. 15. Sancta Romana.

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And to begin first with S. James, the order of his Liturgy, which Master Harding calleth Mass, standeth thus:¹ Sacerdos ait: Nullus eorum, qui orare non possunt, nobiscum i•grediatur. Diaconus ait, Cum timore, & fide, & dilectione accedite: Populus responde•, Benedictus, qui venit in nomine Domini. Deinde impertit Clero: Cum autem attollunt Diaconi discos, & calices, ad impertiendum populo, Diaconus ait, Domine benedic. Which words may be turned thus: The Priest saith: Let not one of them, that may not pray, enter in with us. The Deacon saith, With reverence, and faith, and love approach ye near. The people ⟨p. 11⟩answereth,² Blessed is he, that cometh in the name of the Lord. After this he ministereth unto the Clergy. But when the Deacons take up the Dishes, and Cups to minister unto the people, the Deacon saith, Lord Bliss. Here by the order of S. James Mass the people answereth the Priest in their own tongue: provision is made for the whole congregation in Dishes, and Cups:³ they be called to receive the Communion: and they do receive all together. Now let M. Harding be judge whether S. James bear record to the Private Mass, or to the Communion.

And to beginne firste with S. Iames, the order of his Liturgie, whiche Maister Hardinge calleth Masse, standeth thus:¹ Sacerdos ait: Nullus eorum, qui orare non possunt, nobiscum i•grediatur. Diaconus ait, Cum timore, & fide, & dilectione accedite: Populus responde•, Benedictus, qui venit in nomine Domini. Deinde impertit Clero: Cum autem attollunt Diaconi discos, & calices, ad impertiendum populo, Diaconus ait, Domine benedic. Whiche woordes may be turned thus: The Prieste saithe: Lette not one of them, that may not pray, enter in with vs. The Deacon saithe, With reuerence, and faithe, and loue approche ye neare. The people ⟨p. 11⟩answeareth,² Blessed is he, that commeth in the name of the Lorde. After this he ministreth vnto the Clergie. But when the Deacons take vp the Dishes, and Cuppes to minister vnto the people, the Deacon saithe, Lorde Blisse. Here by the order of S. Iames Masse the people answeareth the Priest in their owne tongue: prouision is made for the whole congregation in Dishes, and Cuppes:³ they be called to receiue the Communion: and they doo receiue al togeather. Nowe lette M. Hardinge be iudge whether S. Iames beare recorde to the Priuate Masse, or to the Communion.

1Liturgia Jacobi.Liturgia Iacobi.
2M. Hard. witnesses against him self.M. Hard. vvitnesses againste him selfe.
3Dishes and Cups.Dishes and Cuppes.

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Dionysius an other of the witnesses, and, as M. Harding saith, the Apostles scholar, openeth the whole order of the Ministration in his time writing namely, and purposely of that matter. The Priest,¹ saith he, beginneth the holy Psalmody, and the whole body of the Church singeth with him. Then followeth in order the reading of the holy Scriptures, which is done by the Ministers: After that the Ca•echumeni, that is, they that are newly come unto the Religion of Christ, and are not yet baptized, and Energumeni, that is, such as are molested with evil Sprites, and such others, as are enjoined to penance, are commanded forth. And so there remain such, as are meet to have the sight and Communion of the holy things.² It followeth: And showing forth the gifts of the holy Sacraments, he goeth to the Communion him self, and likewise exhorteth others. And a little after that, The Priest, uncovering the Bread, that came covered, and in one cake, or loaf, and dividing the same into many portions, and likewise dividing the unity of the Cup unto all, Mystically, and by way of a Sacrament, he fulfilleth, and divideth unity.

Dionysius an other of the witnesses, and, as M. Hardinge saithe, the Apostles scholar, openeth the whole order of the Ministration in his time writing namely, and purposely of that mater. The Prieste,¹ saithe he, beginneth the holy Psalmodie, and the whole bodie of the Churche singeth with him. Then followeth in order the readinge of the holy Scriptures, whiche is done by the Ministers: After that the Ca•echumeni, that is, they that are newly come vnto the Religion of Christe, and are not yet baptized, and Energumeni, that is, suche as are molested with euill Sprites, and suche others, as are inioyned to penaunce, are commaunded foorth. And so there remaine suche, as are méete to haue the sight and Communion of the holy thinges.² It followeth: And shewyng foorth the giftes of the holy Sacramentes, he goeth to the Communion him selfe, and likewise exhorteth others. And a litle after that, The Priest, vncoueringe the Breade, that came couered, and in one cake, or loafe, and diuidinge the same into many portions, and likewise diuidinge the vnitie of the Cuppe vnto al, Mystically, and by way of a Sacrament, he fulfilleth, and diuideth vnitie.

1Dionysius, Eccles. Hierar•hiae cap. 3.
2[Greek or Hebrew].〈non-Latin alphabet〉.