the holy Table where these Mysteries are celebrated the Lambe of God beinge laied and Sacrificed of Priestes vnbloudely as that moste Ancient and woorthy Councel of Nice reporteth The B. of Sarisburie As the Councel of Nice saith The Lambe is laide vpon the Aultar alludinge vnto the Sacrifices of the Olde Lawe euen so dooth S. Augustine say vnto the people Vos estis in Mensa vos estis in Calice You are vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christe laide vpon the Table But this Authoritie is answeared more at large in the fiâ—te Article and the eighth Diuision M. Hardinge The .13 Diuision Briefely in this highest Sacrament vnder visible shape inuisible thinges soothely the very true Real Liuely Natural and Substantial Bodie and Bloud of our Sauiour Christe being conteined as 162 the Scriptures Doctours Councels yea and the best learned of Martin Luthers Schoole doo most plainly and assuredly affirme The B. of Sarisburie Now soothly if M. Hardinge coulde haue founde any of al these Termes Real Lyuely Natural or Substantial either in the Scriptures or in the Doctours or in any Councel he woulde not haue spared the allegation But thus auouchinge these Termes and so constantly assuâ—ring vs thereof by these Authorities beinge neuerthelesse not hable anywhere to finde the same wée must néedes thinke he misreporteth the Scriptures the Doctours and the Councelles and muche abuseth the simple credulitie of the people M. Hardinge The .14 Diuision This I say in conclusion beinge so as it is vndoubtedly so we that remaine in the Catholike Churche and can by no persecution be remoued from the Catholike Faithe whome it liketh M. Iuel and his fellowes to cal Papistes beleeue verily that it is our bounden dewtie to Adore the Sacrament and to woorship it with al Godly Honoure By whiche woorde Sacrament notwithstandinge in this respecte we meane not the outwarde Formes 163 that properly are called the Sacrament but the thinge of the Sacrament the Inuisible Grace and Vertue therein conteined euen the very Bodie and Bloude of Christe And when we adore and woorship this Blissed Sacrament we dooe not Adore and VVoorship the Substance it selfe of Breade and VVine 164 because after Consecration none at al remaineth Neither doo wee Adore the outwarde Shapes and Formes of Breade and VVine whiche remaine for they be but Creatures that ought not to be Adored But the Bodie it selfe and Bloude of Christe 165 vnder those Formes Verily and Really conteined lowly and deuoutly doo wee Adore And therefore to speake more properly and accordinge to skille least our Aduersaries might take aduantage against vs through occasion of termes where right sense onely is meante â–ª wee protest and saye that wee doo and ought to Adore and woorship the Bodie and Bloude of Christe in the Sacramente The B. of Sarisburie If M. Hardinge be Persecuted as he saithe verily it seemeth a delicate kinde of Persecution They of his side did not so persecute others But Salomon saith There be certaine that flee when nomâ—n foloweth them Thus did Arius the Heretique sometimes complaine of his Persecutours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arius that wrongefully suffereth Persecution for the Trueths sake that conquereth al thinges As for M. Hardinges Constancie which is here brought in as in stéede of some proufe I wil say nothinge How be it his frendes thinke So many so light and so suddaine changes can scarcely stande wel with the title of Constancie Certainely the mainteinance of open knowen errour should rather haue some other name The Prophete Zacharie saithe Posuerunt vt Adamantem Cor suum They haue sette their harte as the Adamant stoane Iob saithe Stetit cor eius sicut incus His harte stoode as a steadie Yet might not they therefore be called constant S. Hilarie saithe Grauis periculosus est lapsus in multis Etsi enim se intelligant tamen pudor exurgeÌ„di authoritatem sibi praesumit vt quòd errant prudentiam velint existimari quòd cum multis errant intelligentiam esse asserant Veritatis Fallinge from God in many men is greâ—ous and dangerous For albeit they vnderstande them selfe yet for that they are ashamed to rise againe they therefore take vpon them some authoritie and wil haue their Errour counted Wisedome and that they are deceiued with many they cal it the vnderstandinge of the Trueth Touchinge the purpose it appeareth this mater cannot stande without the disordringe and confoundinge of the Natural course and sounde of woordes Sometimes the Accidentes and Shewes of Breade muste be the Sacrament Sometimes Christes Bodie whiche as M. Hardinge confesseth in déede is not the Sacrament yet to mainteine this newe Adoration muste needes become the Sacrament And thus now wée haue twoo Sacramentes togeather in one Sacrament And yet in the Conclusion we may not woorship the very Sacrament but onely Christes Bodie in the Sacrament And this as M. Hardinge telleth vs is a Proper Plaine Familiar kinde of speache and accordinge vnto skil Thus he teacheth vs to lifte vp our hartes and to woorship God in Sprite and Trueth Onlesse the simple people goe to the Uniuersities and learne this newe skil what is Accidens absque subiecto Corpus sine loco Locus sine Corpore Quantitas sine modo quanti thei cannot skilfully woorship Christes Bodie Or if they woorship without this skil they woorship one thinge for an other and become Idolaters M. Hardinge The .15 Diuision And here this muche is further to be saide that in the Sacrament of the Aultar the Bodie of Christe is not Adored by thought of minde sundred from the woorde but beinge inseparably vnited to the woorde For this is specially to be considered that in the moste Holy Sacrament the Bodie and Bloude of Christe are not present by them selues alone as beinge separated from his Soule and from the Godhead but that there is 166 here his true and liuinge Fleashe and Bloude ioyned togeather with his Godhead inseparably and that they be as him selfe is perfite whole and inseparable VVhiche is sufficiently confirmed by sundrie his owne woordes in S. Iohn I am saithe he the Breade of life Againe This is Breade comminge downe from Heauen that if any eate of it he die not I am the liuely Breade that came downe from Heauen If any eate of this Breade he shal liue euerlastingly And to shewe what Breade he meante he concludeth with these woordes And the Breade whiche I shal geue is my Fleashe whiche I shal geue for the life of the worlde By whiche woordes he assureth vs plainely that his Fleashe whiche he geueth vs to eate is ful of life and ioyned with his Godhead whiche bringeth to the woorthy receiuers thereof immortalitie as wel of Bodie as of Soule VVhiche thinge Fleashe and Bloude of it selfe coulde not performe as our Lorde him selfe declareth plainely where he saithe as there it foloweth It is the
the ritche they haue eaten and adored al that be the ritche of the earthe For they haue ben brought to the table of Christe and doo take of his Bodie and Bloude but they doo adore onely and be not also filled for as muche as they doo not folowe him Likewese in his exposition vpon that Psalme Al the ritche also saith he there of the earth haue eaten the Bodie of the humblenesse of their Lorde neither haue they ben filled as the poore vntil the folowing But yet they haue adored and woorshipped 170 It that is by adoration they haue acknowleged Christe their Lorde there present The B. of Sarisburie This place maye be passed ouer with the former answeare S. Augustine here speaketh of the Adoringe of Christe and not one woorde of the Adoringe of the Sacrament The whole drifte of his talke standeth in an Allegorie of Hungringe Eatinge Fillinge and Adouringe We Hunger Christe we Eate Christe we be Filled with Christe sittinge in Heauen and likewise we Adoure and woorship Christe sittinge in Heauen But S. Augustine saithe Comedunt Pauperem They Eate Christe beinge poore We knowe that Christe is nowe no lenger in the Dispensation of his Pouertie God hathe exalted him and geuen him a Name aboue al Names and made al thinges subiecte to his feete But S. Augustine calleth him Poore for that he so humbled him selfe and became obedient vnto the Deathe euen vnto the Deathe of the Crosse. In this respecte of his Crosse of his Deathe of his Pouertie wee embrace him we liue by that Bodie that was broaken for vs we be refreashed by that Bloude that was sheadde for vs. And thus we Eate Christe and be relieued and haue our life by him onely in respecte of his Bloud sheaddinge and of his Pouertie The Poore that haue refused and forsaken them selues Eate Christe sittinge in Heauen and are Filled with him But the Ritche Eate him and Adoure him likewise sittinge in Heauen but they are not Filled They see that Christe is the very true Messias that was looked for they see that al thinges are fulfilled that were written of him in the Prophetes and that his name is published vnto the endes of the worlde they beléeue that there is none other name vnder Heauen whereby they can be saued Therefore they Professe his Name they Beleeue in him they Eate him and Adoure him But they make some accompt◠of the Worlde they forsake not them selues they folowe not Christe and therefore they are not filled with him Thus dooth S. Augustine expounde his owne meaninge Inde erat Piscator c. Of those Poore was Peter and Iohn and Iames and Matthew the Publicane They did Eate and weare filled for they suffred the same thinges that they had Eaten ▪ Christe gaue to them his Supper he gaue to them his Passion He is filled that foloweth the same Hitherto S. Augustine speaketh not one woorde of Adoration either of the Sacrament or of Christes Bodie as beinge Really Presente in the Sacrament Therefore M. Hardinge was the more blamewoorthy thus to adde woordes of his owne vnto S. Augustine and so vtterly to falsifie and to corrupte his meaninge It is no good Catholique pointe so to vse the Olde Fathers Uerily where as S. Augustine writeth thus Nec sicut Pauperes saturati sunt vsque ad imitationem Sed tamen Adorauerunt Neither were they filled as the Poore euen vnto the folowinge and yet notwithstandinge they Adoured M. Harding addeth therto of his owne a pretie litle it which he found not in S. Augustine so maketh it vp thus But yet haue they Adoured and woorshipped it and as if it were good text of S. Augustine afterward he furnisheth it out with this Exposition or Cōmentarie of his owne that is They haue acknowleged by Adoration Christe their Lorde there present His frendes wil hardely thinke there is so muche conninge in his dealinge He cannot lightly lacke Authorities as longe as he canne thus shape thē of his owne But S. Augustine knoweth not neither this Commentarie not this texte nor euer gaue M. Hardinge to vnderstande of this Corporal Presence As it is saide and prooued before wée sée Christe and worship Christe sittinge in Heauen Certainely S. Augustine who best knew his owne minde saith thus Habes aurum sed nondum tenes Praesentem Christum Thou hast golde but thou holdest not yet Christe Present S. Augustine saithe Christe is not here present M. Hardinges Commentarie saith Christe is here presente Now let the Reader consider whether of these twoo he wil beléeue M. Hardinge The .24 Diuision Furthermore writinge against Faustus the Heretike of the Manichees secte amongst other thinges he sheweth how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament that is of Breade and VVine consecrated did honour Bacchus and Ceres whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne. VVhereof may iustly be gathered an argument that in those daies faithful people worshipped the Bodie and Bloud of Christe in the Sacrament vnder the Formes of Breade and VVine For els the Infidels coulde not haue suspected them of dooinge Idolatrie to Bacchus and Ceres The B. of Sarisburie This Gheasse hath neither sense nor sauour in it And therefore I maruel that M. Hardinge beinge learned and hauing as he saith suche stoare and choise of other woulde euer vse this for an argument For the very children in Grammar Schooles can tel him that the Heathens that Adoured Bacchus and Ceres as their Goddes yet notwithstandinge neuer gaue godly honour to Breade and Wyne And Cicero him selfe beinge an Heathen was hable to say Quis tam stultus est vt id quo vescitur credat esse Deum Who is so very a foole that wil beleeue the thinge that he eateth to be his God And in like sorte Iuuenal an Heathen Poete scorneth at this folie O Sanctas gentes quibus haec nascuntur in agris Numina O happy is that people that hath Goddes growinge in their fieldes The Heathens in their rude Gentilitie thought that Bacchus and Ceres had first founde out and taught them the vse of Breade and Wyne where as before they feadde of Akecornes and dranke water and therefore in remembrance and witnesse of so greate a benefite they honoured the one with Breade and the other with Wyne But that they euer honoured the Elementes of Breade and Wine I thinke M. Hardinge is not hable wel to shew Therefore he might haue formed his argument in this sorte The Christians were thought to honour their Sacramentes as the Heathens honoured Breade and Wine But the Heathens neuer honoured Breade and VVine with godly honour Ergo The Christians neuer honoured their Sacramentes with godly honour M. Hardinge The .25 Diuision One other most euident place touchinge this Honour and Adoration wee finde in him rehearsed by Gratian Li. Senten
whereas there must be a likenesse between the Sacramente and the thinge of the Sacramente for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes properly and rightly they shoulde not be called Sacramentes as the Sacramente of Baptisme whiche is the outwarde washinge of the fleashe hath a likenesse of the inwarde washinge of the soule and no likenesse here appeareth to be between the fourmes that remaine and the thinge of the Sacramente for they consiste not the one of many cornes the other of grapes for thereof cometh not Accident but Substance hereto maie be saide it is ynough â–ª that these Sacramentes beare the likenesse of the Body and Bloude of Christe for as muche as the one representeth the likenesse of Breade the other the likenesse of VVine whiche S. Augustine calleth 254 Visibilem speciem elementorum the visible formâ— of the Elementes The B. of Sarisburie What meaneth M. Hardinge thus to encombre him selfe with these vaine and miserable folies S. Augustine saithe A Sacrament muste haue a Resemblance or Likenesse of that thinge whereof it is a Sacramente For without this Resemblance or Likenesse he saithe a Sacramente is no Sacramente Therefore M. Hardinge commeth in with his Fantasie and telleth vs that his Fourmes and Accidentes are the Resemblance and Likenesse of the Bodie of Christe But alas wherein standeth this Comparison of Resemblance and Likenesse Or wherein are M. Hardinges Accidentes and Christes Bodie like togeather Certainely M. Hardinge him selfe notwithstandinge he can say many thinges yet he cannot truely say that Christes Bodie is either rounde or plaine or white or thinne or any way like vnto his Accidentes Yet must there be a certaine likenesse in effectes bitwéene the Sacrament and the thinge it selfe whereof it is a Sacramente Of whiche effectes the one is Sensible and wrought outwardly to the Bodie the other is Spiritual wrought inwardly in the minde As for example in the Sacramente of Circumcision the Outwarde Uisible Cuttinge in the Fleashe was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte In the Sacramente of Baptisme the Outwarde Washinge of the Bodie is a Resemblance of the Inwarde Spiritual Washinge of the Soule Likewise in the Sacramente of the Holy Communion as the Breade Outwardly Feedeth our Bodies so doothe Christes Bodie Inwardly and Spiritually Féede our Soules Thus is Féedinge an effecte common vnto them bothe And therein standeth the Resemblance and Likenesse of the Sacramente Therefore Rabanus Maurus saithe Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nominatur Et quia Vinum sanguinem opeâ—atur in Carne ideò illud referâ—ur ad Sanguinem Bicause the Breade confirmeth the Harte of our Bodie therefore is the same conueniently called the Bodie of Christe And bicause VVine woorketh Bloude in our Fleashe therefore the VVine hath relation vnto the Bloude of Christe Now if M. Hardinge touchinge this effecte of Feedinge wil compare his Accidentes with Christes Bodie then must he say That wée Eate Accidentes and Drinke Accidentes and be Feadde with Accidentes and Liue by Accidentes euen as in the Inner man wee Eate Christe and Drinke Christe and be Feadde with Christe and Liue by Christe Otherwise he muste confesse that touchinge the effecte of Feedinge his Accidentes haue no Resemblance of Christes Bodie and therefore can in no wise be called Sacramentes But saithe M. Hardinge the Accidentes Represente the likenesse of Breade and the Breade that was Representeth the Bodie of Christe Here is an other suttle drifte of M. Hardinges reason from Accidentes to Breade and from Breade to Christes Bodie And so wée haue here fansie vpon fansie and one Likenes vpon an other but neither Scripture nor Councel nor Doctour either Greeke or Latine or Olde or Newe to auouche the same But here appeareth a marueilous peruerse order in Nature For by M. Hardinges driftes neither can the Breade Signifie Christes Bodie but onely when the Breade is abolished nothing leafte to Signifie nor can these AccideÌ„tes Signifie the Breade but onely when there is no Breade remaininge there to be Signified And so the effecte of M. Hardinges drifte and of this Resemblance passeth from nothinge to nothinge and standeth in nothinge Here it behooued M. Hardinge to haue foreseene the inconueniences that might haue folowed For if the Accidentes of the Breade â—e the Sacrament for as much as in one péece of Breede there be sundrie Accidentes it must néedes folow of these positions that in one peece of Breade be sundrie Sacramentes and so sundrie Sacramentes in one Sacramente Innocentius him selfe espied this inconuenience and therefore he demaundeth this question Cùm sint mulâ—ae species quomodò non sunt multa Sacramenta But this Resemblance or Likenesse S. Augustine calleth Visibilem Speciem ElementoruÌ„ The visible Fourme of the Elementes By whiche woordes saithe M. Hardinge he meante onely the Shewes and Accidentes of the Breade In déede S. Augustines woordes be true but M. Hardinges Exposition is not true For S. Augustine by this woorde Species meante not the outwarde Fourmes or Shewes as it is supposed but the very Kinde and Substance and Nature of the Breade So S. Ambrose saithe Ante benedictionem Verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called not an other Fourme or an other Shew but an other Kinde or Nature But after the Consecration Christes Bodie is Signified Whiche thingâ— may also plainely appeare by S. Augustine him selfe in the same place For thus he writeth Panis qui Corpus Christi est suo modo vocatur Corpus Christi cùm â—e vera sit Sacramentum Corporis Christi c. Vocaturque ipsa immolatio Carnis Christi quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei Veritate sed Significante Mysterio He saith Not the Fourme not the Shew not the Accidente but The Breade that is the Bodie of Christe not verily or in deede but after a manner is called the Bodie of Christe where as it is in deede a Sacrament of the Bodie of Christe c. And the Oblation of the Fleashe of Christe that is made with the Priestes hande is called the Passion the Deathe and the Crucifieinge of Christe not in Truethe of the mater but by a Mysterie Signifieinge M. Hardinge The .3 Diuision Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe not onely in respecte of the thinge signified whiche is the vnitie of the Churche but also of the thinge contained whiche is the verie Fleashe and Bloud of Christe whereof the truthe it self saide The Breade that I shal geue is my Fleashe for the life of the worlde The B. of Sarisburie In the ende M. Harding not onely without any Authoritie â—â—ther of Scriptures or of Councels or of Doctours but also without any manner
â–ª and a Murtherer 243. Psalmes hable to chase avvay Diuelles 211. Psalmes songue by Laie people and artificers 213. Psalmes harde or easie 213. R. Reliques 52. Reseruation in bothe Kindes 131. 132. Againste Reseruation 413. 416. 622. Reseruation 414. The Sacramente reserued to be receiued of the people 415. The Faith of the vveast Churche came not first from Rome 56. 166. 167. 233. The Churche of Rome corrupted 56. 260. Al Churches must agree to the Church of Rome In what sense 244. Rome sixe times sackte vvithin the space of 140. yeeres 292. The noblenesse of the Citie of Rome 294. 304. Rome had the Faith from Hierusalem and from the Easte 295. S. Sacramente The Sacramente is a Signe 110. 380. 446. Sacramente generally taken 116. The Sacramente is material Breade 381. Sacramental Changinge 407. 427. The Sacramentâ— is a Creature 408. Sacramentes be Visible vvoordes 409. The Sacram. is not bare Breade 433. Difference bitweene the Sacramentes of the Olde Testament and of the Nevve 464. 468. 470. The Sacrament consisteth of two partes 603. The Sacramente is a Creature and no God 614. A Resemblance bitvveene the Sacramente and the thinge signified by the Sacramente 634. The Sacramente is one thinge and Christes Body is an other thinge 380. 383. 430. 584. 610. The Sacramente passeth into the nourishemente of our bodies 380. 383. The vvoorde of God is more truely Christes Body then the Sacramente 883. Vehemente speaches of the Sacramente 385. 400. 409. 428. 434. 448. 462. 471. 608. Sancta Sanctorum 385. The Anciente Fathers iudgemente touchinge the Sacramente 617. 618. The ende and vse of Sacramentes 446. 462 Abuses of the Sacramente 141. The Sacramente thrust into deade mennes mouthes 32. The Sacramente sentâ— vnto strangers 39. 40. The Sacramente deliuered to menne and vvemenne to carry home 43. 46. 47. The same forebidden 132. 140. The Sacramente sente home to the nevve married man and vvife 51. The Sacramente sente abroade into sundrie parishes 54. 55. The Sacramente buried 80. 84. 134. The Sacramente turned into a stoane 136. To take the Signe in steede of the thinge that is Signified a miserable seruitude of the soule 380. Sacrifice 555. To Sacrifice the Gospel the People c. 556. M. Hard. saith Christe offered his Body al be it not in respecte of offeringe 555. 557. The Sacrifice of thankesgeuinge is the Sacrifice of the Newe Testament 358. 556. 562. The daily Sacrifice what it meaneth 24. The Sacrifice of the holy Communion not daily offered 24. 50. 62. 91. In what sense Christe is daily Sacrificed 61. 578. To Sacrifice the token of Christes Body 386. The Sacrifice of Breade and VVine 386. 567. The pure Sacrifice prophesied by Malachie 559. 569. The Sacrifice of Remembrance 556. 557. 562. 563. 565. 568. 569. 570. 575. The Sacrifice of the Nevve Testamente 558. M. Hard. saith Christe sheadde his Bloude at his laste Supper 560. 570. Dreadful Sacrifice and vvhy dreadful 563. 568. M. Hard. saith Christe offered him selfe in HeaueÌ„ 565. Christes Sacrifice lasteth for euer 566. Christe him selfe is the Sacrifice 571. 572. The Sacrifice of Melchisedek 576. 577. Christe is bothe the Prieste and the Oblation 578. The Vnblouddy Sacrifice 579. 580. The Prieste in his Canon praieth for Christe 582. 583. Scriptures Readinge of the Scriptures necessary for the people 520. 529. 534. 537. 544. The Scriptures harde or easy 532. 533. The Scriptures hidden from the vvise 526. 527. 529. The ignorante maie reade the Scriptures 205. 523. 526. 527. The people commaunded to reade the Scriptures 518. 519. 521. 544. Not readinge the Scriptures is dangerous 530. 531. Knovvledge of the Scriptures breedeth humilitie 530. Knovvledge blovveth vp the minde 530. Discourraginge from readinge the Scriptures coÌ„meth from the studie and Closet of the Diuelâ— Chrysostome 521. 522. The readinge of the Scriptures is profitable although vvee can not fully vnderstande them 210. 211. The Scriptures translated into the Sclanon tongue by S. Hierome 157. The Scriptures readde openly by Chapters in the Churche 158. Dangerous to contende of Diuine maters 523. Ignorance of the Scriptures is dangerous 531. 538. 543. The Scriptures superstitiously hanged aboute mennes neckes 211. VVritinge and readinge in the Hebrevve tonge 528. The Scriptures translated into the SclauoÌ„ tongue by S. Hierome 540. The Scriptures translated into the Gotthian tongue by Vlphilas 540. The Scriptures translated into the Syrian the Palestine the Thebane the Pheâ—â—ike the Arabike the Lybike and the Frenche tongue 540. The Scriptures translated into al Christian tongues 540. The Scriptures translated into the Englishe tongue 54â— 542. Heretiques shutte vp the Scriptures 544. Serapion 134. Simplicitie pardonable 111. Vaine and fonde simplicitie 208. T. Theodoretus condemned of Heresie 252. Tertullian a married Prieste 44. Diuersitie of tongues 160. 163. Traditions vsed for the Scriptures 522. Transubstantiation 396. 397. Transubstantiation a late Fantasie 410. 421 The Greeke Churche neuer allovved Transubstantiation 422. The Breade in the Sacramente remaineth stil. 44. 382. 408. 423. 429. 437. 460. 635. The OmnipoteÌ„cie of God vvoorketh in Baptisme and in al Sacramentes 424. 426. The place of Cyprian ansvveared The Breade Changed not in fourme but in nature 424. Sacramental Change 427. In what sense the Breade is the Body of Christe 428. 436. The Breade nothinge in comparison of Christes Body 433. 434. V. Valdo 538. VVasshinge of feete 114. 116. The VVater of Baptisme and Christes Bloude are one thinge 382. Minglinge of vvater and vvine not necessary 34. Communion ministred in Norvvey vvithout vvine 32. Communion in Motheglen 113. VVine continevvinge longe 138. FINIS Errata Page Line Faulte Correction 103. 43. Leo Reade Iulius 113. 23. Ruscia Reade Russia 135. 36 Aransican Arausican Ibidem in margi Aransican Reade Arausican Ibidem in margi lib. 1. strike it out 281. in margi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 20. Curche Reade Churche 415. 8. Chrystome Reade Chrysostome 429. 4. Fealt eas Reade Fealte as OF PRIVATE MASSE THE FIRST ARTICLE The Byshoppe of Sarisburie IF any learned man of our aduersaries or if al the learned men that be alyue be hable to bryng any one sufficient sentence out of any olde catholike Doctour or Father or out of any olde general Councel or out of the holy Scriptures of God or any one example of the Primitiue Churche whereby it may clearely aud plainely be proued that there was any priuate Masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ. c. The conclusion is this As I sayd before so say I now againe I am content to yelde and to subscribe M. Hardinge The first Diuision Euery Masse is publike concernynge bothe the oblation and also the Communion and none pryuate For no man offereth that dreadfull sacrifice priuately for him selfe alone but for the whole Churche of Christ in common The Communion likewise of the Sacrament is a publike feast by Christ through the ministerie of the priest in the same
remembraunce of his passion and death and to be vsed al times vntil his comminge But what so euer he or al other the forerunners of Antichrist speake or woorke against it al that ought not to ouerthrowe the faith of good and true Christian men hauing for proofe therof beside many other places of holy scripture the figure of Melchisedech that was before the lawe the prophecie of Malachie in the lawe and lastly and most plainely the 5 institution of Christe in the newe testament VVhiche he lefte to the Apostles the Apostles to the Churche and the Churche hath continually kepte and vsed through the whole worlde vntil this daye Touchinge Doctours they haue with one consent in al ages in al partes of the worlde from the Apostles time forewarde bothe with their example and also testimonie of writinge confirmed the same faithe They that haue bene brought vp in learninge and yet through corruption of the time stande doubtful in this pointe let them take paines to trauel in studie and they shal finde by good auncient witnes of the priestes and Deacons of Achaia that 6 S. Andrewe the Apostle touching the substance of the Masse woorshipped god euery day with the same seruice as priestes now doo in celebrating the externals Sacrifice of the Churche They shal finde by witnes of Abdias first Bishop of Babylon who was the Apostles scholer 7 and sawe Christour sauiour infleshe and was present at the passion and martyrdome of S. Andrewe that S. Mathew the Apostle celebrated Masse in Ethiopia a litle before his Martyrdome They shal finde by reporte of an auncient Councel general that S. Iames wrote a Liturgie or a forme of the Masse They shal finde that Martialis one of the LXXII Disciples of Christe and Bishop of Burdeaulx in Fraunce sent thither by S. Peter serued god in lyke sorte 8 They shal finde in Clement the whole order and forme of the Masse set foorth by the Apostles them selues and the same celebrated by them after our lorde was assumpted before they went to the orderinge of Bishops priestes and the .vii. Deacons accordinge to his institution and the same right so declared by Cyrillus Bishop of Hierusalem In mystagogicis orationibus They shal finde the same most plainely treated of 9 and a forme of the Masse much agreable to that is vsed in these daies in writing set foorth by S. Dionyse whom S. Paule conuerted to the faith of whom it is mencioned in the actes of the Apostles who had conference with S. Peter Paule and Iohn the Euangelist and much acquaintance with Timothe Thus doo I geue the good Christen reader but a taste as it were of proofes without allegation of the woordes for confirmation of thy faith concerning the blessed Masse out of the Scriptures Apostles and Apostolike men 10 I doo further referre the to Iustinus the Martyr and Philosopher To Irenaeus the Martyr and Bishop of Lions who lyued with the Apostles scholers To the olde Bishop and Martyr Hippolytus that liued in Origens time who in his oration De consummatione mundi extant in Greeke maketh Christe thus to saye at the general iudgement vnto Bishops Venite Pontifices qui purè mihi Sacrificium die nocteque obtulistis ac pretiosum corpus sanguinem meum immolastis quotidie Comeye Bishops that haue purely offered Sacrifice to me daie and night and haue Sacrificed my pretious bodie and bloud dayly 11 Finally I referre them in steede of many to the two woorthy fathers Basile and Chrisostome whose Masses be lefte to the posteritie at this time extant 12 Amongst al Cyrillus Hierosolymitanus is not to be passed ouer lightly who at large expoundeth the whole Masse vsed in Hierusalem in his time the same which now we finde in Clement much like to that of Basile and Chrysostome and for the Canon and other principal partes to that is now also vsed in the Latine Churche As for the other Doctours of the Church that folowed the Apostles and those Apostolike men many in number excellent in learning holy of life to shew what may be brought out of their woorkes for proufe of this mater that thâ—oblation of the body and bloud of Christ in the Masse is the Sacrifice of the Church and proper to the new testament it woulde require a whole volume and therefore not being moued by M. Iuelles chalenge to speake specially thereof but as it is priuate after their meanige and many good treatises in defence of this Sacrifice beinge set foorth already in printe at this present I wil say nothing thinkinge hereof as Salust did of Carthago that great citie that it were better to keepe silence then to speake fewe The B. of Sarisburie God graunte vnto al his people the spirite of wisedome and vnderstandynge that they may be hable to discerne the Spirites whether they be of God or no that they may take héede of false Prophetes and geue eare to the voice of the Prince of Pastours flie the voice of strangers and beware of blinde guides that so often haue deceiued them Here M. Hardinge a litle ouermuch inflameth his choler and whom he listeth he calleth the enemies of the Sacrifice and the forerunners of Antichriste and what not euen with the same spirite that the Pharisies sometime saide Steuen had spoken against the holy Temple or Christe had vttered blasphemie against God I wil not answeare heate with heate but in such kinde of eloquence wil rather geue place As touchyng the mater M. Harding knoweth that S. Gregorie calleth him the forerenner of Antichrist not the saith Christ hath made a ful sacrifice for sinne once for al vpon the Crosse but that vaunteth him selfe aboue his brethren as did Lucifer and nameth him selfe an vniuersal Bishop ouer the whole Churche of Christe Such a one S. Gregorie calleth the forerenner of Antichrist And where as he calleth vs at his pleasure the enemies of the holy Sacrifice woe were vnto vs if we had not that Sacrifice We know that Christe is that lambe of God that hath taken away the sinnes of the worlde and that there is no name or Sacrifice vnder heauen wherby we can be saued but onely the name and Sacrifice of Iesus Christe And bicause we know that this Sacrifice is sufficient therefore we flie to no Sacrifice made by man The Sacrifice saith M. Hardinge commonly called the Masse But why sheweth he not of whom it is so called Uerely neither the Hebrues in their tongue nor the Gréekes in their tongue nor Christe nor his Apostles nor Tertullian nor S. Cyprian nor Origen nor Lactantius nor S. Hierome nor S. Augustine in any bookes vndoubtedly knowen for theirs nor his owne doctours Clement Abdias Hippolytus euer vsed the name of Masse Therefore it is maruel that he would say the Sacrifice is so commonly called the Masse If it might haue
that one man saithe a Priuate Masse and receiueth the Sacrament alone but in this that the people prayeth and receiueth the holy Communion togeather thereby dothe openly testifie that they be al one in Christe Iesus and al one emongst them selues And therefore Chrysostome saieth Proptereà in Mysterijs alter alâ—erum amplectimur vt vnum multi fiamus For that cause in the time of the Mysteries we embrace one an other that beyng many we may become one How be it in plaine speache it is not the receiuinge of the Sacrament that woorketh our ioyninge with God For who so euer is not ioyned to God before he receiue the Sacramentes he eateth and drinketh his owne iudgement The Sacramentes be Seales and witnesses not properly the causes of this coniunction Otherwise our children that departe this life before they receiue the Communion and al the godly Fathers of the olde Testament should haue no coâ—â—unction with God Wherefore S. Augustine saithe No man may any wise doubte but euery faithful creature is then made partaker of Christes Bodie and Bloude when in Baptisme he is made the membre of Christe and that he is not put of from the felowship of that Breade and that Cuppe although before either he eate that Breade or drinke of that Cuppe he depart this worlde beyng in the vnitie of Christes Bodie For he is not depriued from the partakinge and benefite of the Sacrament so longe as he findeth in him selfe that thinge that the Sacrament signifieth Likewise S. Cyprian Nos ipsi Corpus Christi effecti Sacramento re Sacramenti Capiti nostro coniungimur vnimur We our selues beyng made the Bodie of Christe bothe by the meane of the Sacrament and also by the thinge it self of the SacrameÌ„t or represented by the Sacrament are ioyned and vnited vnto our Heade But S. Cyprian saithe The whole Churche is but one house in whiche the Lamme is eaten And S. Hierome not withstandinge he dwelte in Bethlehem so many Miles of from S. Augustine beyng then at Hippo in Aphrica yet he calleth him a Bisshop of his Communion Ergo saithe M. Hardinge the Prieste that saithe Masse alone in Rome communicateth togeather with an other Prieste that saithe Masse alone in India Here S. Cyprian and S. Hierome are violently drawen in forced to witnesse the thinge that they neuer knewe and so M. Hardinge as his manner is concludeth a falseheade The holy Communion was so often and so generally frequented amongst al Christians in the Primitiue Churche in al their assemblies and Congregations that at length the very companie and felowship of them was called Communio takinge name of that action that was most solemnely vsed emonge them at their méetinges And therfore to geue somewhat more credite to M. Hardinges woordes S. Augustine saithe Mulier illa est Communionis nostrae That Woman is of our Communion Likewise againe Donatus non nisi in sua Communione Baptismum esse credit Donatus thinketh there is no Baptisme but onely in his Communion And S. Hierome writinge vnto Damasus Bishop of Rome hath these woordes Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri Communione consocior I followyng no chiefe but onely Christ am ioyned by Communion to thy holinesse that is to say to Peters Chaire In these places this woorde Communio signifieth not the Ministration of Sacramentes but a side a parte or a felowship or consent in Articles of Religion And in this sense S. Hierome called S. Augustine a Bishop of his Communion that is of his Faithe of his Minde of his Doctrine of his Religion Here may be noted by the way that S. Hierome saithe not S. Augustine is a Bishop of my Masse but of my Communion For M. Hardinge knoweth that neither of them bothe euer sayd Priuate Masse and therefore coulde not communicate the one with the other in saieyng Masse But for clearer answeare to the woordes of S. Hierome the Communion or felowship of the Church standeth in sundrie respectes For wée coÌ„municate togeather either in consent of minde as it is written of the Apostles They had al one Harte and one Minde Or in knowlege of God as Christe prayeth for his Apostles vnto his Father that they may be one as thou and I be one And S. Paule to the Philippiens I thanke my God alway that ye are come to the Communion of the Gospel Or in one Christe as Paule saith there is now no bondeman there is now no free man but al are one in Christe Iesus To be shorte we communicate in Spirite in Prayers in Loue we are al washed with one Bloud we are al â—edde with one Bodie we haue al one hope of our vocation and altogeather with one harte and one voice be we neuer so farre a sunder doo glorifie God the Father of our Lorde Iesus Christe And this is that onely house wherein the Lamme is eaten grounded vpon the foundation of the Apostles and Prophetes In this house we dwel M. Hardinge here we walke togeather with consent here we eate that Lamme of God beyng al brothers and members of one Bodie and al one in Christe Iesu. God restore you once againe into the same house that you may open the eyes of your harte and sée from whence you are fallen Where you say twoo diuerse Priestes sayeinge Masse may Communicate togeather not withstandinge they be in sundrie countries it may soone be graunted For they Communicate togeather in wickednesse in breakinge of Goddes commaundement and in deceiuinge of the people euen in like sorte as the wicked Children Communicate in wickednesse with their wicked Fathers As Christe séemeth to say to the Phariseis At your handes shal be sought for al the iuste Bloude that hath benne spilte from the Bloud of Abel the iuste vnto the Bloude of Zacharie Fil ye vp the measure of your Fathers Now these thinges noted we may the better take the viewe of M. Hardinges argumentes The whole Churche saith he through the worlde is but one house Ergo the Prieste may say Priuate Masse The faitheful that be farre a sunder doo Communicate togeather in consente of minde Ergo they doo Communicate in receiuinge the Sacramentes S. Augustine and S. Hierome did Communicate in Faithe and Doctrine Ergo they did Communicate togeather in sayeinge Masse If S. Paule might haue had some conference with M. Hardinge and haue founde out these reasons he would neuer haue found such faulte with the Corinthians neither would he haue written thus vnto them Inuicem expectate waite ye al One for an other Whiche woordes euen Hugo Cardinalis expoundeth thus vt vna sit mensa non habeat quilibet mensam suam Let there be one table for al and let not euery man haue his sundry table But who can better expounde S. Hieromes woordes then S. Hierome him selfe Thus he writeth vnto
S. Augustine and of our parts not denied so is it also true that S. Ambrose writeth Indignus est Domino qui aliter Mysterium celebrat quà m ab eo traditum est Non enim potest deuotus esse qui aliter praesumit quam darum est ab authore He is vnwoorthy of the Lorde that doeth otherwise celebrate the Mysterie then it was deliuered of the Lorde For he cannot be deuoute that taketh it otherwise then it was geuen of the authour But this excuse vnder the pretence and colour of vnitie séemeth to importe some defaulte For what thinke these folke that vnitie cannot stande without the breache of Christes Institution Or that the Apostles and holie Fathers that ministred the Communion vnder bothe kindes were not in vnitie Or that there was neuer vnitie in the Churche for the space of a thousande foure hundred and moe yéeres after Christe vntil the Councel of Constance where this mater was firste concluded Herein standeth that Mystical Unitie that one Breade is broaken vnto al and one Cuppe is deliuered vnto al equally without difference and that as Chrysostome saithe in the reuerende Sacrifice there is no difference betweene the Prieste and the people but al is equal But our aduersaries haue herein forced a difference betweene the Prieste and the people without cause and say There must néedes be suche a difference And when the Frenche King who vntil this day receiueth stil in Bothe Kindes had moued his Clergie wherfore he might so doo more then others they made him answeare for that kinges are annointed as wel as Priestes Gerson saieth that if Laye men should Communicate vnder bothe kindes as wel as Priestes Dignitas sacerdotis non esseâ— supra dignitatem Laicorum The dignitie of the Prieste shoulde not be aboue the dignitie of Laye menne And Gabriel Biel extolleth the Prieste aboue our Ladie al Hallowes bicause he may Communicate vnder bothe kindes and they cannot And so haue they altered the Sacrament of equalitie and vnitie and made it a Sacrament of difference and dissension The fruite of the Sacrament saith M. Hardinge hangeth not of the formes of Breade and Wine This is a straunge forme of speache vnto the ignorant that knoweth not what these formes meane Beware good Reader for vnder this woorde there lieth a snare S. â—â—ule fiue times in one place calleth it Brâ—ade but this man saithe it is the Forme the Appearance and shew of Breade but he woulde haue thee beléeue that in déede it is no Breade Wée know wel The fruite of the Sacrament standeth not neither in the Formes nor in the Breade or Wine whiche are outwardely receiued with the bodily mouthe but in the Fleashe and Bloud of Christe whiche onely are receiued spiritually into the soule He addeth further Whole Christe is vnder either kinde therefore he that receiueth in one kinde onely hath no wronge If any auncient Doctour had saide the same it might the rather haue béene beléeued But M. Hardinge of false Principles of his owne thinketh he may boldely geather the like Conclusions These toyes are sufficient to please vayne fantasie but they are not sufficient to content a godly conscience But dooth M. Harding so surely know that whole Christe is in either kinde and did Christe him selfe not know it Or if Christe did know it was not he hable to breake his owne ordinance to prouide for this inconuenience as wel as others We know and it is our beléefe that Christes whole Humanitie both Fleashe and Bloud is in Heauen But that the same humanitie of Christ is in the Sacrament in suche grosse sorte as is supposed by our aduersaries notwithstandinge many bolde vauntes thereof made yet was it hitherto neuer proued And although this mater be moued by M. Harding out of season as being no parte of this Question yet I thinke it not amisse briefely to signifie by the way what the olde Catholike Fathers haue thought of it Consentius demaundeth this question of S. Augustine whether the Body of Christ being now in Heauen haue in it bloud or no. Here to leaue S. Augustines answeare it is easie for any man to consider if Consentius had béene perswaded as M. Hardinge woulde séeme to be that Christes Body hath Bloud in it in the Sacrament he woulde neuer haue mooued this question of the Body of Christe that is in Heauen To leaue these new fantasies whereof it dooth not appeare that euer the olde Catholike Doctours made any reporte wée must vnderstande that the Breade is the Sacrament of Christes Body and the Wine is the Sacrament of his Bloud So saithe Beda Panis ad Corpus Christi Mysticâ— VinuÌ„ referâ—ur ad Sanguinem The Breade in Mystical manner hath relation to the Body of Christe the Wine hath relation vnto his Bloud So likewise saith S. Paule The Breade that we breake is it not the CoÌ„munication of the Body of Christe And the Cuppe of the blessinge whiche wee blisse is it not the Communication of the Bloude of Christe S. Paule saithe not eche parte is in other but eche hath a peculiar signification by it selfe But if it were so as M. Harding and certaine others of late daies haue grosly imagined yet notwithstanding the people takinge but one kinde onely receiueth iniurie as M. Hardinge may sée by Alexander of Hales and Durandus and other of his owne Doctours Alexanders woordes be these Licet illa sumptio quae est in accipiendo sub vna specie sufficiat tamen illa quae est sub duabus est maioris meriti Although that order of receiuinge the Sacrament which is vnder one kinde be sufficient yet the other whiche is vnder bothe kindes is of greater merite And immediatly after Sumptio sub vtraque specie quem moduÌ„ sumendi tradidit Dominus est maâ—oris efficaciae maioris complementi The receiuing vnder bothe kindes whiche order the Lorde deliuered is of greater strength and of greater fulnesse And the same Alexander againe saithe Totus Christus non continetur sub vtraque specie Sacramentaliter sed Caro tantâ—m sub specie Panis sanguis sub specie Vini Whole Christ is not conteined vnder eche kinde by way of Sacrament but the fleashe onely vnder the forme of Breade and the Bloud vnder the forme of Wine The like might be reported out of Durandus and others Here M. Hardinges owne Doctours confesse that the people receiuinge vnder one kinde receiueth not the ful Sacrament nor the Bloud of Christe by way of Sacrament and that their dooinge therein is of lesse strength merite then the dooinge of the Priest Wherefore M. Hardinge in sayeinge The people receiuinge onely vnder one kinde taketh no iniurie doothe the people double iniurie But to passe ouer these Scholastical subtile pointes it behoueth vs to know that Christe the Sonne of God appointed the Sacrament of his Body to be geuen in Breade and the Sacrament of his Bloud
to be geuen in Wine These be the holy Mysteries of Christes Body and Bloud Wee may not here accompte what may be in either of them by the drifte of vaine fantasie but rather wée ought to consider what Christe in the first Institution hereof did and what he commaunded to be doone Neither doo wee here condemne the Church as it pleaseth M. Harding vniustly to charge vs but wee wishe and pray to God that his whole Churche may once be reformed after the example and Institution of Christe without whom the Churche is no Churche neither hath any right or claime without his promisse nor any promisse without his woorde Nowe whereas M. Hardinge saieth The reasons that we make for the maintenaunce of Christes Institution are so sclender If he had first weighed his owne perhaps he woulde the more fauourably haue reported ours I meane not the reasons that others of that side haue taken of mennes Beardes of feare of the Palsie and shakinge or other diseases or inconueniences that may happen but euen of the same that he hath here planted in the firste ranke and entrie of his cause The firste is this It is a Sacrament of vnitie Therefore if it be abused we maie seeke no redresse The seconde is this The fruite of the Sacrament dependeth not of the fourmes of Breade and wine Therefore we may breake Christes Institution The thirde is this Whole Christe as M. Hardinge saithe is in eyther parte of the Sacrament Therefore there is no wrongâ— doone in barringe the people from one kinde Certainely these reasons séeme very sclender and specially to countermaunde the plaine Woorde of God The sentence that S. Basile vseth in this case is very terrible Who so forbiddeth the thinge that God commaundeth and who so commaundeth the thinge that God forbiddeth is to be holden accursed of al them that loue the Lorde M. Hardinge The seconde Diuision Nowe concerninge thâ—outwarde formes of Breade and VVine 47 their vse is imployed in signification onely and be not of necessitie so as grace may not be obteined by woorthy receiuinge of the Sacrament onlesse bothe kindes be ministred Therefore in Consecratinge of the Saâ—rament according to Christes Institution bothe kindes be necessarie for as muche as it is not prepared for the receiuing onely but also for renewinge and stirringe vp of the remembraunce of our Lordes deathe So in as muche as the Sacrament serueth the Sacrifice by whiche the Death and Oblation of Christe is represented bothe the kindes be requisite that by diuers and sundrie formes the bloudde of Christe shedde for our sinnes and separated from his bodie may euidently be signified But in as muche as the faithful people dooe receiue the Sacrament thereby to attaine spiritual grace and saluaâ—ion of their soules diuersitie of the formes or kindes that be vsed for the signification onely hath no further vse ne profite But by one kinde because in it whole Christe is exhibited abundance of al grace is once geuen so as by the other kinde thereto ouer added whiche geueth the same and not an other Christe no further augmentation of spiritual grace may be atteined In consideration of this the Catholique Churche taught by the Holy Ghoste al truethe Whiles in the daily Sacrifice the memorie of our Lordes Death and Passion is celebrated for that it is necessary therin to expresse moste plainely the sheddinge and separatinge of the Bloude from the Bodie that was Crucified hath alwaies to that purpose diligently vsed both kindes of Breade and VVine But in distributinge of the blessed Sacrament to Christian people hath vsed libertie whiche Christe neuer imbarred by any commaundement to the contrary so as it hath 48 euer beene moste for the behoufe and commoditie of the receiuers and hath ministred sometimes bothe kindes sometimes one kinde onely as it hath bene thought most expedient in regarde of time place and personnes The B. of Sarisburie Here is muche talke and no proufe I graunt the Priest if he minister the Communion orderly and as he shoulde doeth renewe the memorie of Christes Passion accordinge to his owne commaundement Doo this in my remembrance Yet al this concludeth not directly That therefore Christes ordinaunce may be broken Neither is it yet so clearely proued that the priest in his Masse representeth the separation of Christes Bloude from his Bodie For beside that there is no auncient Doctour here alleged for proufe hereof I might wel demaunde by what woordes by what gesture or to whom dooth he represent this Separation His woordes be strange his gesture secrete the people neither heareth nor seeth ought nor knoweth what he meaneth And beinge graunted that the Separation of Christes Body and Bloude is represented in the holy Mysteries yet howe knoweth M. Hardinge that the priest ought more to represent the same then the people Doubtlesse Christes Bloude was shedde indifferently for al the faithful as wel for the People as for the Priest betwéene whom and the people as I haue before shewed out of S. Chrysostome in this case there is no difference For whereas M. Hardinge taketh the name of Sacrifice for some shewe of proufe in this mater it behoueth him to knowe that not onely the portion receiued by the priest but also the portion that is distributed vnto the people is of the olde Fathers called a Sacrifice S. Augustine hath these woordes In Carthage the manner was that Hymnes shoulde be saide at the Aultare out of the Booke of Psalmes either when the Oblation was made or when the thinge that was offered was diuided vnto the people By these plaine woordes we may sée that bothe the priest and people receiued one Sacrifice And Clemens as M. Hardinge calleth him the Apostles fellow saithe thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant Let there be so many Sacrifices offred at the Altare as may suffice for the people And whereas it is further saide that the prieste by receiuinge bothe partes in seuerall expresseth as it were vnto the eye howe Christes Body and Bloude were doone asunder the Scriptures and auncient Fathers haue taught vs otherwise that not any gesture of the priest but the very Ministration of the holy Communion and the whole action of the people expresseth vnto vs the manner and order of Christes deathe S. Paule saithe As often as ye shal eate this Bread and drinke this Cuppe ye shal declare the Lordes death vntil he come And this S. Paule writeth not onely to the priestes but also to the whole Congregation of the Corinthians And in like sorte writeth S. Augustine touchinge the same Cum frangitur hostia Sanguis de Calice in ora fidelium funditur quid aliud quà m dominici Corporis in Cruce immolatio eiusque Sanguinis de latere effusio designatur When the Oblation is broken and the Bloud from the cuppe is powred into the mouthes of the faithful what thinge els is there signified but
with al. He woulde haue it free for the whole Churche to determine of it but not for euery Churche particular This is a shifte to deceiue the ignorant For he knoweth wel that al other Churches throughout the worlde from the firste plantinge of the Gospel vntil this day doo stil minister the Holie Communion in Bothe Kindes as Christe commaunded and that Christes Institution was neuer openly and by consente broaken but onely in the Churche of Rome whiche Churche also is not vniuersal but meere particular and that the same breache in the same Churche of Rome sprange not of any consent of Bishoppes or other learned men but as it is prooued before onely of the simple deuotion of the people And doothe M. Hardinge thinke the people may safely breake Christes Institution without any General Councel and may not safely returne againe to the same without a general Councel Uerely there needeth no Councel where as nothinge is donne by Councel Touchinge the indifferencie of this mater wherupon M. Hardinge hath buâ—lte this whole treatie and in what sorte the breache of Christes Institution may séeme a thinge indifferent I know no better answeare then that is already made by S. Cyprian who in the like case maketh answeare thus Si quis de antecessoribus meis non hoc obseruauit tenuit quod nos Dominus exemplo magisterio suo docuit potest simplicitati eius de indulgentia Domini venia concedi nobis veró non poterit ignosci qui nuÌ„c a Domino admoniti instructi sumus c. If any of my predecessours haue not followed and keapte that thinge whiche the Lorde by his example and commaundement hath taught vs he for his simplicitie may be pardoned but if wee wilfully offende there is no pardon for vs that are already warned and instructed of the Lorde Wee geue God thankes that whiles he instructeth vs what wee shall doo for the time to come he forgeueth vs that is past bicause wee haue eâ—â—ed of simplicitie Thus farre foorthe the breache of Gods ordinance may be borne with al by the iudgement of S. Cyprian But he addeth further Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat praesumptione aâ—que obstinatione superatus After that God hath once opened and reueled his truthe who so continueth stil in his errour willingly and wittingly offendeth without hope of pardon as beinge ouercome with Presumption and Wilfulnesse M. Hardinge The .8 Diuision And where as it was ministred in bothe kindes at Corinth as it appeareth by S. Paule and in sundrie other places as wee finde moste euidently in the writinges of diuers auncient Fathers Yet the Churche hath beene mooued by diuerse and weighty causes to take order that the people should receiue their Communion vnder one kinde not onely in the Councel of Basil but also in that of Constance and longe before them aboue a thousande yeeres in 52 the first Councel of Ephesus as many doo probably geather and namely Vrbanus Regius a Doctour of Luthers schoole confesseth in his Booke De locis Communibus One cause and not the least was that thereby the heresie of Nestorius might the rather be extinguished who amongst other errours helde opinion 53 that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud and vnder the forme of the Wine his Bloud onely without his Body Many other causes mooued those Fathers to take that order for the auoiding of many inconueniences daungers and offences whiche might happen in the vse of the Cuppe as vnreuerence of so high a Sacrament whereof Christen people at the beginninge had a maruelous care and regarde the lothesomenesse of many that can not brooke the taste of wine the difficultie of gettinge and impossibilitie of keepinge wine from corruption in countries situated neare to the Northe Pole in that Clyme where is knowen to be greate extremitie of colde biside a number of the like So that it had beene bisides reason to haue bounde al to the necessitie of bothe kindes The B. of Sarisburie He graunteth that S. Paule at Corinthe and sundrie other holy Fathers in their seueral Churches ministred the Sacrament in Bothe Kindes He might as wel haue saide al the Apostles and al the holy Fathers sauinge for hindering of his cause But the Churche afterwarde vpon good causes as it is here alleged tooke order to the contrary and namely to confute the Heretique Nestorius Here must thou marke good Christian Reader The Question is vvhether M. Hardinges halfe Communion vvere euer ministred openly to the people in the Church vvithin the space of sixe hundred yeres after Christe For prooufe hereof he allegeth that this order was allowed in the Councels of Constance and Basil the former wherof was begunne holden in the yeere of our Lorde a thousande foure hundred and fouretenth and the same neither general nor euer generally receiued And what force can he finde herein to prooue his purpose It is also probably geathered saithe M. Hardinge that the same order was taken a thousande yeeres before in the firste Councel of Ephesus Here he is driuen vtterly to leaue his learning as he coÌ„monly doeth only to holde by bare gheasse But if this new diuise were brought in to confute the Heretique Nestorius why then tooke it place first in the Councels of Constance and Basil a thousande yeres after that Nestorius was dead his Heresie quite forgotten If it were so ordred in the Councel of Ephesus why is there no Acte or mention therof extant in that Councel nor any learned man within a thousand yeres after to recorde the same But Vrbanus Regius a Doctour of Luthers Schoole confesseth it First Urbanus Regius departed this life not aboue twéentie yeres agoe and therefore is a very younge witnesse to testifie a thinge doone so longe before Bysides this the Booke of CoÌ„mon Places that is abroade in his name is nothing els but a heape of thinges geathered togeather by longe readinge as the manner of studentes is out of diuers and sundrie bookes and that as wel of the one side as of the other onely for healpe of memorie and increase of knowledge Neither was that Booke euer corrected or publisshed by him but onely deliuered to the Printer as it was by his widowe after his death as appeareth by Pomeranus that dedicated that booke to the Prince of Mensburg And therefore these collections doo witnesse his diligence but not his iudgement As touchinge that note concerninge the Councel of Ephesus it may be thought he had it out of Alardus or Michael Vaehe or some other like writer of this age Nestorius emongst other errours saithe M. Hardinge helde opinion that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud and vnder the forme of wyne the Bloud onely
grounde of this argument is the impossibilitie of keepinge Wine whiche M. Hardinge hath hitherto vttered by the name of Forme Now that it is come to sowringe he calleth it wine There is conninge in shiftinge of termes But if there be no Wine there remaininge as these men woulde perswade the worlde what shal we cal it then that thus standeth in danger of soweringe Certainely Christes bloude wil not sower and Formes of Wine without substance cannot sower either of these bothe can as wel abide the hote countrie as the colde But Gelasius saithe There remaineth in the Sacramentes the Nature and Substance of Breade and Wine Of preseruinge Wines in hoate countries I wil not reason Not withstandinge I remember Macrobius saithe that as the countrie of Egypte is extreme hoate so the Wines of the same be extreme colde and therefore as it may be supposed the more durable And although the Countrie of Naples be very hoate yet the Wines thereof haue béene preserued the space of fourtie or fiftie yéeres as it is mentioned by Plutarche Athenaeus and others How be it this is not muche material But as the Wine is in danger of sowringe so is the Breade in daunger of mouldinge as appeareth by sundrie cautels of the Masse therefore prouided Yet one question woulde wel be here demaunded If the Wine in the Mountaines of Egypte coulde not be keapte in smal quantities a fewe daies how then coulde the wine that Christe changed out of water in Cana of Galilie be keapte at Orleance in Fraunce as a Relique for the space of fifteene hundred and thirtie yéeres euer sithence that time vntil this day that stil without soweringe But let vs yéelde that wine in the Mountaines coulde not be keapte yet mought it wel be had and keapte in Churches at the least duringe the time of the Communion and that to this purpose is sufficient The keepinge of liquoure in a linnen clothe was M. Hardinges conceite more to solace him selfe with al then muche makinge to the mater For otherwise as the wemen receiued the Breade in a clothe so mighte they receiue the Wine in a Uial or some other like thinge And that they so did it may wel be geathered by the storie of Gorgonia Nanzianzenes sister by Eruperius of whome S. Hierome writeth and by the fable of the Iewe in M. Hardinges owne Amphilochius And for that M. Hardinge maketh suche sporte with keepinge liquoure in a clothe it was decreed in the Councel holden at Altisiodorum that the Prieste shoulde put his oile in a Chrismatorie and in linnen by these woordes vt Chrisma Chrismario linâ—eo imponant I doubt not but M. Hardinge thinketh a linnen clothe wil holde Wine as wel as Oile M. Hardinge The .25 Diuision Though I might bringe a great number of other places for the vse of one kinde whiche after the most common rule of the Churche was the forme of Breade yet here I wil staie me selfe puttinge the reader in minde that the Communion hath beene ministred to some personnes vnder the forme of VVine onely and hath beene taken for the whole Sacrament specially to suche as for drinesse of their throte at their death coulde not swallow it downe vnder the forme of Breade VVhere as it appeareth by S. Cyprian and also by S. Augustine that the Sacrament was geuen to infantes in their time we finde in S. Cyprian that when a Deacon offred the Cuppe of our Lordes Bloude to a litle maide childe which through defaulte of the Nourse had tasted of the Sacrifices that had beene offred to Diuels the childe tourned a way her face by the instincte of the diuine Maiestie saieth he closed fast her lippes and refused the Cuppe But yet when the Deacon had forced her to receiue a litle of the Cuppe the yeaâ—â— and vomite followed so as that sanctified drinke in the Bloude of our Lorde gwoshed foorthe of the polluted bowels If the Sacrament had beene geuen to this Infant vnder the forme of Breade before she woulde haue refused that no lesse then she did the Cuppe that the Deacon then woulde not haue geuen her the Cuppe And that this may seeme the lesse to be wondred at Ioannes Teutonicus that wrote scholies vpon Gratian witnesseth that euen in his time the custome was in some places to geue the Sacrament to Infantes not by deliueringe to them the Bodie of Christe but by powringe the Bloude into theire mouthes whiche custome hath beene vpon good consideration abrogated in the Churche of Rome and keapte in the Greeke Churche as Lyra writeth vppon S. Iohn The B. of Sarisburie What so euer plentie of suche examples M. Hardinge hath if he had any better he might wel haue spared these Here he saithe Some olde mâ—nne for their age and drieth were suffred to Communicate of the Cuppe onely as beinge not hable to swallow the Breade A litle before he saide That S. Ambrose lieinge in his deathe bedde receiued the Breade onely And that S. Basile in the like case receiued the Sacrament beinge then stale and drie of seuen yeeres keepinge and that alone without VVine Seneca saithe Proprium est â—â—xuriae gaudere peruersis It is the propertie of wantonnesse to delite in thinges out of order Infantes saithe M. Hardinge receiued in one Kinde and thereto he allegeth the authoritie of S. Cyprian whiche although it made with him to this purpose toutchinge Children yet to other great purposes it maketh directly against him For firste by that place of S. Cyprian the holy Communion was thought so necessarie to al the faithful that Children and Infantes were not excluded whiche plainely ouerthroweth the Priuate Masse Bisides that the whole people receiued in Bothe Kindes as it is manifest by S. Cyprians woordes whiche thinge is contrary to M. Hardinges halfe Communion Al this he graunteth touchinge the people wherein onely I ioyned issue and maketh his whole plea vpon an Infante and yet of Infantes as he knoweth I spake nothinge If al that he saithe were proued true yet hath he gotten but an Infante of his side But what ifâ— this Infant receiued bothe kindes Uerely there is nothinge in Cyprian to the contrary And it appeareth by S. Hierome S. Augustine and other olde writers that they that were Baptized as wel children as others immediatly receiued the holy Mysteries in Bothe Kindes S. Hierome speakinge of one Hilarius saithe thus Non potest Baptisma tradere sine Eucharistia He cannot minister Baptisme without the Sacrament of thankes geuinge S. Cyprians woordes toutchinge this mater be these Vbi solemnibus adimpletis calicem Diaconus offerre praesentibus coepit accipientibus caeteris locus eius aduenit faciem suam paruula instinctu diuinae Maiestatis auertere c. After the solemnitie of the Consecration was donne and the Deacon beganne to minister the Cuppe vnto them that were present and emonge others that receiued her
seorsum Calicis commendatio memoratur VVhere as some deliuer to the people the Sacrament dipte for the ful and whole Communion they haue not receiued this testimonie pronounced out of the Gospel where our Lorde gaue his Bodie and his Bloude For the geuing of the Breâ—d is recorded aparte by it selfe and the geuinge of the Cuppe aparte likewise by it selfe And where as some afterwarde in the time of Vitellianus woulde haue brought in againe this abrogated custome it was in like manner condemned and abolished In tertio Concilio Braccarensi Can. 1. The B. of Sarisburie There haue béene many great abuses aboute the holy Mysteries not onely of late yéeres in the Churche of Rome whereof we iustly complaine but also in the primitiue Churche euen from the Apostles time For some there were that ministred in water onely some that ministred milke in steede of Wine some brused grapes into the Cuppe and so ministred some ministred Breade and Cheese together some dipte the Sacrament of Christes Bodie in the Sacrament of his Bloud But neither this folie whereof Iulius speaketh nor any other like olde folie was euer renewed by any of vs. In déede M. Hardinge and al the reste of that side haue vsed to breake the Breade and to dippe the thirde parte of it into the Wine and for the same haue diuised a solemnâ— Mysterie For some of them say it signifieth Christes risinge from the deade some the faithful that be yet aliue some others the Blissed that be in Heauen And yet M. Hardinge knoweth that Iulius calleth it a Schismatical ambition and a practise contrary to the Apostles Doctrine We bothe herein and in al other cases like followe onely Christes Institution who as the Euangelistes haue written and as Iulius also recordeth first gaue the Breade aparte and afterwarde the Wine likewise aparte and saide not onely Eate this but also by expresse woordes Drinke this Yet Iâ—o saithe that for daunger of sheddinge sometimes the Breade is dipte into the Cuppe and so deliuered to the people This Iulius here alleged standeth fully of our side and therefore I maruel that M. Hardinge woulde séeke comforte at his hande For where he saieth Porâ—igunt Eucharistiam populis they deliuer the Sacrament vnto the people he importeth a Communion where he reproueth the errour of dippinge and rectiâ—ieth the same by Christes Institution and commaundeth Bothe Kindes to be geuen aparte he signifieth the whole Communion expressely in Both Kindes and so quite ouerthroweth what so euer M. Hardinge hath hitherto builte M. Hardinge The .28 Diuision Nowe I referre me to the iudgement of the Reader of what opinion so euer he be whether for proufe of the Communion vnder one Kinde we haue any woorde sentence or clause at al or no and whether these woordes of M. Iuel in his Sermon be true or no where he saithe thus It vvas vsed throughout the vvhole Catholike Church sixe hundred yeeres after Christes ascension vnder Bothe Kindes vvithout exception That it was so vsed yea sixe hundred yeeres and longe after we denie not but that it was so alwaies and in euery place vsed and without exception that wee denie and vpon what groundes wee doo it let M. Iuel him selfe be iudge If some of our allegations may be with violence wrested from our purpose verely a great number of them cannot the authoritie of the auncient Fathers who wrote them remaining inuiolated Whereof it followeth that after the iudgement of these Fathers where as Christe instituted this Blessed Sacrament and commaunded it to be celebrated and receiued in remembrance of his Death 62 he gaue no necessarie commaundement either for the one or for bothe kindes biside and without the celebration of the sacrifice but lefte that to the determination of the Churche â–ª Nowe that the Churche for thâ—â—â—idinge of vnreuerence periles offences and other vveightie and important causes hath decreed it in twoo general Councels to be receiued of the laye people in one Kinde onely we thinke it good with al humblenesse to submitte our selues to the Church herein whiche Churche Christe commaundeth to be hearde and obeyed sayeinge He that heareth not the Churche let him be to thee as a Heathen and as a Publican In doeinge whereof we weigh aduisedly with our selues the horrible daunger that remayneth for them who be authours of schisme and breakers of vnitie The B. of Sarisburie Good Christian Reader now that M. Harding hath said so much as he is hable it behooueth thée as thou wilt iudge indifferently betwéene vs bothe so to consider and marke wel the very state and issue of the mater wherein the whole question lieth The negatiue of our side whiche so muche troubleth him is this That for the space of sixe hundred yeeres after Christe it can not be founde in any old Doctour or Councel that euer the holy Communion vvas ministred to the people in the Church or any open assemblie in One Kinde onely as it is novve ministred in the Churche of Rome The issue therefore of the whole mater betwéene vs standeth vpon the order and vsage of the Churche M. Hardinge for proufe hereof hath brought certaine particular examples of Drouthe Infirmities Sicknesse Age Ineuitable Necessities Impossibilities and Weakenes of nature Uerely good Reader I lookte for other proufes at M. Hardinges handes For al these other like thinges I knew before He hath alleged Christes Breakinge of Bread at Emaus the allegation wherof to this purpose one of his owne Doctours saieth is méere folie He hath alleged twoo Wemen thrée Sicke Folke in their death beddes Personnes Excommunicate Infantes Phrenetiques and Madde Menne He allegeth Naptkins Cheastes Chambers Mountaines and Wildernesse and for further proufe hath brought Coniectures Gheasses Lies and Fables He allegeth abuses that longe sithence haue beene condemned He allegeth Scriptures Doctours and Councels plainely and directly againste him selfe He is learned and hath reade muche he is eloquent and canne vtter muche yea he is hable to make nothinge to appeare somewhat and a little to séeme much He hath had good conference with as many as he thought meete either within this Realme or without He hath seene what so euer hath beene written by Coclaeus Eckius Pigghius Hofmeister Michael Vaehe Hosius Staphylus and suche other of that sorte He hath had fiue whole yeeres and more to order and digeste his Booke It toucheth him very neere that any man shoulde be so bolde to say They haue defrauded the people of halfe the Sacrament and yet can allege nothinge for it He sheweth him selfe muche offended and therefore spareth not his familiar termes Heretiques Schismatiques Aduersaries of the Churche Goddes Enemies and suche like Yet hauinge so muche learninge so muche eloquence so much conference so muche studie so muche leasure beinge so affected and so offended yet hath he not hitherto brought one woorde either of auncient Councel or of olde Doctour to prooue that thinge that is
vnder One Kinde is open Sacrilege The B. of Sarisburie Here M. Hardinge complaineth wée doo him wronge to allege this Canon against him for that he beléeueth euen as Gelasius did that whole Christe is in eche parte of the Sacrament It is very muche to allege Gelasius faithe without his woordes or to founde any new faithe as this is without some kinde of proufe This is M. Hardinges grosse errour and not Gelasius or any other of the Catholike Fathers faithe If the holy Fathers had so beléeued they had woordes and were hable to vtter it If this had beene the faithe of the Catholike Churche it had not beene keapte so longe in silence As for Gelasius his owne woordes are sufficiente to declare his faithe Thus he writeth against Nestorius and Eâ—tyches Sacramenta quae sumimus Corporis Sanguinis Christi diuinae res â—unt propter quod per eadem diuinae efficimur consortes naturae Et tamen esse non definit substantia vel natura Panis Vini The Sacramentes of Christes Body and Bloud that wee receiue are a godly thinge and therefore by the same wee are made partakers of the diuine nature yet there letteth not to be the substance or nature of Breade and Wine This was Gelasius faithe touching these portions of the Sacrament Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe whereof Gelasius spake not one woorde in this place neither was it any thinge to his purpose to speake of it Bisides this he imagineth Gelasius to geue a law that no man shoulde diuide that Mysterie whereas it neuer lay in the power of man to diuide it Neither had that béene a diuision but an vtter dissolution of the Mysterie Thus so he may seeme to saye somewhat he weigheth not greately what he saye examininge eche thinge as S. Augustine saithe Non in staâ—era aequa diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum Not in the iuste balance of the holy Scriptures but in the deceitful and false beames of his owne customes Of the Cuppe he maketh the Breade Of the Breade he maketh the Cuppe Of one he maketh bothe Of bothe he maketh one Of one Mysterie he maketh an other and thus they deale euen as Irenaeus writeth of the Heretique Ualentinus Ordinem textum scripturarum supergredientes quantum in ipsis est soluentes meÌ„bra veritatis tranferunt transfingunt alterum ex altero facientes seducunt multos ex his quae aptant ex Dominicis eloquijs malè composito phantasmati Ouerrenninge the order and texte of the Scriptures and as muche as in them lieth dismembring the lymmes of the trueth they alter and transpose maters and makinge one thinge of an other they deceiue many by that they geather out of the Lordes woordes and ioyne to their il fauoured phantasie The Mysterie whereof Gelasius speaketh is the holy Sacrament whiche al be it it stande of two partes yet is it one Sacrament and not twoo The Manichées diuided the same takinge one parte and leauinge the other And this is it that Gelasius calleth Sacrilege Here it is further surmised that Leo and Gelasius by their Decrées restoared the Catholike people againe to the vse of Bothe Kindes This is vtterly vntrue And may be gheassed by M. Hardinge but cannot any way be prooued The Decrées of Leo and Gelasius be abroade and may be knowen But where are these Decrees In what Bookes are they written Or who euer made mention of them Uerely these godly Fathers reprooued the Manichées for their Sacrilege and not the Catholikes and commaunded suche as had offended to correcte their faultes and not suche as were faultlesse But how coulde the Manichees haue beene knowen saith M. Hardinge Onlesse the Catholike people amonge whom they receiued had Communicate in One Kinde This question is out of course I might better saye Nay how coulde the Manichees haue beene knowen if they and the Catholikes had receiued in One Kinde bothe a like For this is the token that Leo woulde haue them knowen by SanguineÌ„ redemptionis nostrae haurire detrectant They refuse to drinke the Bloud of our Redemption By these woordes it is cleare that the Cuppe was offred orderly vnto them as vnto others but they refused it Thou séest good Christian Reader that M. Harding notwithstandinge he be driuen to leaue his owne fellowes to shifte one Mysterie for an other to imagine new lawes and new Decrées that were neuer hearde of to change him selfe into sundrie formes and to séeke al manner hoales to créepe out at yet at laste hath founde by the authoritie of Leo whom he him selfe allegeth that the Catholike people receiued the whole Communion vnder Bothe Kindes accordinge to Christes Institution and that the patrones and founders of his halfe Communion were olde wicked Heretiques named the Manichées that the same is the diuision of one whole intiere Mysterie and therefore by the authoritie of Gelasius may wel be called open Sacrilege Now to shew what might be saide of our side were labour infinite For our Doctrine taketh no authoritie of Priuate Folke of Wemen of Forcelettes of Naptkins of Sicke Bodies of Deathe Beddes of Miracles of Fables of Children and of Madde men whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say But of Christes Institution of the Scriptures of the Practise of the Apostles of the vsage of the Primitiue Churche of olde Canons of auncient Councels of Catholike Fathers Gréekes and Latines Olde and New euen of Clemens Abdias and Amphilochius whiche are M. Hardinges peculiar Doctours S. Chrysostome saithe In the receiuing of the holy Mysteries there is no difference betweene Priest and people Dionysius saith The vnitie of the Cuppe is diuided vnto al. Ignatius saith One Cuppe is diuided vnto the whole Churche S. Augustine saith Wee drinke al togeather bicause wee liue al togeather But to recken vp the authorities of antiquitie as I saide it woulde be infinite The Scholastical Doctours of very late yeres haue séene and testified that M. Hardinges doctrine is but new Thomas of Aquine saithe In quibusdam Ecclesiis prouidè obseruatur vt populo Sanguis non detur In certaine Churches it is prouidently obserued that the Bloud be not geuen to the people In certaine Churches he saith Not in al Churches Likewise Durandus In multis locis Communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is to say with the whole Sacrament In many places he saith but not in al places Likewise Alexander de Hales a great Schole Doctour Ita ferè vbique a laicis fit in Ecclesia Thus the lay people in the Churche for the moste parte doo For the moste parte he saithe but not in al partes And Linwoode in his Prouincialles Solis celebrantibus sanguinem sub specie vini
Inner Spiritual sight and the Contemplation of the minde The woordes be plaine Ne proposito Pani Poculo humiliter intenti simus That we consider not basely the Breade and the Wine that are sette before vs. And therefore S. Augustine saithe In Sacramentis Fidelium dicitur Surium corda In the Sacramentes of the Faithful it is saide Lifte vp your hartes By whiche woordes we are put in remembrance that there is nothing in the action to be considered but onely Christ the Lambe of God that hath taken away the sinnes of the worlde And therefore Chrysostome saithe We must become Egles and soare aboue if we list to come neare to that Bodie Thus with the Spiritual eyes of our hartes we see the Lambe of God And as S. Ambrose saith Magis videtur quod non videtur The thinge is better seene that with our bodily eies is not seene For the same cause S. Augustine saithâ— In Sacramentis videÌ„dum est non quid sint sed quid ostendant Signa enim rerum sunt aliud existentia aliud Significantia In Sacramentes we must consider not what they be in deede but what they represent For they are Tokens of thinges beinge one thing in them selfe and signifieing an other And as touchinge our beholdinge of Christe in the Sacrament in moste plaine wise he wrâ—teth thus Sic nos facit moueri tanquam videamus Praesentem DominuÌ„ in Cruce It worketh such motions in vs as if we saw our Lorde him selfe Present vpon the Crosse. And this is it that Eusebius Emissenus writeth as he is alleged of Gratian Vt colererur iugiter per Mysterium perennis illa Victima viueret in Memoria Semper praesens esset in Gratia That the Bodie that was once offered for our Price should euermore be worshipped by a Mysterie and that that Euerlastinge Sacrifice should liue in Remembrance and be Present â—n Grace for euer In this spiritual sorte is Christe Layde Presente vpon the Table but not in M. Hardinges Grosse and Fleashely manner And therefore S. Augustine saithe in like sense vnto the Faithful Communicantes Vos estis in mensa vos estis in Calice You are vpon the Table you are in the Cuppâ— As S. Augustine saithe The people is laide vpon the Table euen so and none otherwise the Councel of Nice saith The Lambe of God is Laide vpon the Table The other Gréeke woorde that M. Hardinge holdeth by is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is Uerily or Truely and that in his iudgement soundeth no lesse then Really or Fleashely And thus although he hunte like a wanton Spaniel and range at riot and beate vp Butterflies yet at the laste he thinketh â–ª he hath founde somewhat How be it I maruel he séeth no better his owne errour For he mighte soone haue knowen that these twoo woordes Truely and Fleashely haue sundrie meaninges and that in the sense that Christe spake vnto the Iewes the one of them doothe vtterly exclude the other For neither doothe he that eateth grossely and sensibly with his téethe eate Truely and Verily as Christe meante nor doothe he that eateth Spiritually with his Faithe eate Grossely and Fleashely as the Capernaites meante Therefore it is greate folie to saye Uerily and Fleashly are al one thinge In déede the Spiritual Eatinge of Christes Bodie by Faithe is the true Eatinge And he that Eateth the same moste Spiritually Eateth moste truely Otherwise Christe saithe Ego sum vitis vera I am the True Vine S. Hierome calleth the Faithful people Vitem Veram The True Vine Cyrillus calleth Christe Verum Manna The True Manna S. Hierome saieth Nos verâ— sumus vnis Panis We are Verily one Breade Origen saith Apostoli verè erant Coeli The Apostles verily were the Heauens And to be shorte they were wonte to singe at the blissinge of the Paschal Taper Haec sunt festa Paschalia in quibus verè Agnus occiditur This is the Paschal Feaste wherein verily and indeede the Lambe is slaine By these fewe examples bothe the difference bytwéene these twoo woordes Truely and Fleashely and also the sclendernes of M. Hardinges Collection may soone appeare For notwithstandinge we doo verily Eate Christe yet it followeth not that we doo Grossely and Naturally Eate him with our bodily mouthes and although Christe be verily meate yet it foloweth not that he is therefore Really and Fleashely in the Sacrament And therefore S. Augustine in this respecte vtterly remooueth the natural office of the Bodie His woordes be plaine Quid paras dentem aut ventrem Crede manducasti What preparest thou thy toothe or thy bellie Beleeue and thou hast Eaten Againe Credere in eum hoc est manducare Panem Viuum Beleeuinge in him is the Eatinge of the Breade of life M. Hardinge The .9 Diuision And touchinge these termes first Verily or 136 whiche is al one Really and Substantially me thinketh M. Iuel shoulde beare the more with vs for vse of the same sithe that Bucer him selfe one of the greattest learned men of that side hathe allowed them yea and that after muche writinge againste Luther in Defence of Zwinglius and Oecolampadius by him sette foorthe and after that he had assured him selfe of the trueth in this Article by Diuine Inspiration as moste constantly he affirmeth with these woordes Haec non Dubitamus diuinitus nobis per ScripturaÌ„ reuelata de hoc Sacramento VVe doubte not saithe he but these thinges concerninge this Sacrament be reueled vnto vs from God and by the Scripture If you demaunde where this maye be founde in the Actes of a Councel holden betweene the Lutheranes and Zwinglianes for this very purpose in Martine Luthers house at VVittenberge in the yeere of our Lorde .1536 you shal finde these woordes Audiuimus D. Bucerum explicantem suam sententiam de Sacramento Corporis Sanguinis Domini hoc modo Cum Pane Vino verè Substantialiter adest exhibetur Sumitur Corpus Christi Sanguis Et Sacramentali Vnione Panis est Corpus Christi porrecto Pane verè adest verè exhibetur Corpus Christi VVe haue hearde M. Bucer declaring his minde touching the SacrameÌ„t of the Bodie and Bloude of our Lorde in this sorte VVith the Breade and VVine the Bodie of Christe and his Bloude is presente exhibited and receiued verâ—ly and Substantially And by Sacramental Vnion the Breade is the Bodie of Christe and the Breade beinge geuen the Bodie of Christe is verely present and verely deliuered Though this opinion of Bucer by whiche he recanted his former Zwinglian Heresie be in sundrie pointes false and Heretical yet in this he agreeth with the Catholique Churche against M. Iuels negatiue assertion that the Bodie and Bloude of Christe is present in the Sacrament Verily that is Truely and Really or in Deede and Substantially 137 wherein he speaketh as the Auncient Fathers spake longe
felowe rather with rankenes of breathe then with might of Bodie And for as muche as he striueth to make the worlde thinke our Doctrine is iniurious to the Godhead and Glorie of Christe Firste we protest That as we beléeue that Christe is the Lambe of God that hath taken away the Sinnes of the worlde and that there is none other Name vnder Heauen whereby we can be saued and that as the Prophete Esaie saith He is the Mighty God the Father of the worlde that was to come and that as S. Paule saithe He is God reueled in the Fleashe euen so we yéelde vnto him the very Honour that is dewe vnto God and that not onely to his Godhead alone but also to his Humanitie inseparably ioined with his Godhead in one Persone sittinge now at the Right Hande of God Thus we teache the people That God hath auanced him into al highth and hath geuen him a Name aboue al Names that at the name of Iesus euery knee shal be bowed of thinges in Heauen in the Earth and vnder the Earth and that euery tongue shal confesse that Iesus Christe is the Lorde in the Glorie of God the Father Neither doo we onely Adoure Christe as very God but also we woorship and reuerence the Sacrament and Holy Mysterie of Christes Bodie and as S. Augustine teacheth vs BaptismuÌ„ Christi vbicunque est veneramur We worship the Baptisme of Christ where so euer it be we worship the Woorde of God accordinge to this Counsel of Anastasius Dominica Verba attentè audiant fideliter Adorent Let them diligently â—eare and faithfully Worship the Woordes of God Briefely we worship al other like thinges in such Religious wise vnto Christ belonginge But these thinges we vse and reuerence as holy and appointed or commaunded by Christe but wee Adoure them not with godly Honour as Christe him selfe S. Ambrose saith of the wise men Cognouerunt hanc stellam esse quae HomineÌ„ Deumque signabaâ— Sed Adorauerunt Paruulum They knew this was the Starre that signified him vnto them that was bothe Man and God but they Adoured the Litle one and not the Starre And where as M. Hardinge as wel herein as also in the reast vntruely vniuâ—â—ly diffameth vs as making the Sacramentes of Christe nothing els but Bare Tokens let him wel vnderstande that we doo bothe thinke and speake soberly and reuerently of Christes Sacramentes as knowinge them to be the Testimonies of Goddes Promisses the Instrumentes of the Holy Ghoste And as we make not the Sacrament of Baptisme Bare Water notwithstandinge the Nature and Substance of Water remaine stil so we make not the Sacrament of Christes Bodie and Bloude bare Breade Wine We vse the same woordes Definitions that S. Augustine and other Aucient Fathers and Peter Lumbarde Gratian M. Hardinges owne Doctours haue vsed before vs Sacramentum est Signum rei Sacrae Sacramentum est inuisibilis Gratiae visibilis forma A Sacrament is a Token of a Holy thinge A Sacrament is a Forme Viâ—ible of Grace Inuisible Neither doo we hereof make a Bare or naked Token as M. Hardinge imagineth but we saie as S â–ª Paule saithe It is a perfite Seale and a sufficient Warrant of Goddes Promisses whereby God bindeth him selfe vnto vs and we likewise stande bounden vnto God so as God is our God and we are his people This I recken is no Bare or Naked Token And touchinge this woorde Signum what it meaneth S. Augustine sheweth in this sorte Signum est quod praeter speciem quam ingerit sensibus aliud quiddam facit ex se in cognitionem venire A Signe is a thing that bisides the forme or sight that it offreth to our senses causeth of it selfe some other thing to come to our knowledge And hereof it is called a Mysterie or a Holy Secresie for that our eye beholdeth one thinge and our Faithe an other For example In Baptisme our bodily eie seeth Water but our Faithe whiche is the eie of our minde séeth the Bloude of Christe whiche as S. Iohn saithe hâ—th washed vs from al our sinnes Therefore Chrysostome saith Incredulus cùm Baptismatis lauacrum audit persuadet sibi Simpliciter esse Aquam Ego verò non simpliciter video â–ª quod video sed animae per SpirituÌ„ purgationeÌ„ Sepulturam Resurrectionem Sanctificationem Iustitiam Redemptionem Adoptionem Haereditatem Regnum Coelorum Spiâ—itus Sarietatem considero Non enim aspectu iudico ea quae videntur sed Mentis Oculis The Infidel when he heareth of the Water of Baptisme thinketh it to be onely plaine water but I that beleeue in Christe doo not onely and simply see Water but I see the clensinge of â—he Soule by the Spirite of God I consider Christes Burial his Resurrection our Sanctificaâ—â—on our Righteousnes our Redemption our Adoption our Enheritance the Kingedome of Heauen and the fulnes of the Sprite For the thinges that I see I iudge not with my bodily eies but with the eies of my Minde Now wil M. Hardinge say that Chrysostome onely for a countenance speaketh thus honorably of the Sacrament of Baptisme meaninge notwithstandinge it is nothing els but Bare Water Certainely S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we must consider not what they be in deede but what they Signifie If that euery thinge according to M. Hardinges iudgement muste néedes be accompted Bare wherein Christes Bodie is not Really Presente then is the Sacrament of Baptisme a Bare Sacrament M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke onlesse perhaps he wil say Christes Bodie is Really inclosed in it Plato saithe It is the greatest parte of Wisedome to discerne Aliud Idem One and the same thinge from an Other thinge For of errour herein euermore riseth al Confusion But S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacrament is One thinge and the Substance of the Sacrament whiche is Christes Bodie is an other thinge And least M. Hardinge should shifte of this mater and say as his manner is that the Sacrament is nothinge els but the Outwarde Forme and Appearance or shewe of Breade and Wine Rabanus Maurus hath preuented him in this wise Sacramentum in alimentum Corporis redigâ—tur The Sacrament is turned into the nourishment of the Bodie Therefore these twoo thinges beinge diuerse and sundrie the one the Token the other the thinge tokened The one Christes Bodie and the other the Sacrament of the same Bodie The one Naturally féedinge the Bodie the other Supernaturally feedinge the Soule it were great Confusion either to make them bothe one or els by errour to take the one for the other And for that cause S. Augustine saith as it is before alleged Ea demum est miserabilis Animae seruitus Signa
pro rebus accipere That in deede is a Miserable Seruitude of the Soule to take the Signes in steede of the thinges that be signified Now touchinge the Adoration of the Sacrament M. Hardinge is not hable to shew neither any Commaundement of Christe nor any Woorde or Example of the Apostles or Ancient Fathers concerninge the same It is a thing very lately diuised by Pope Honorius about the yeere of our Lorde 1226. Afterwarde increased by the New solemne Feast of Corpus Christi day by Pope Urbanus Anno 2264. And last of al Confirmed for euer by multitudes of Pardons in the Councel of Uienna by Pope Clement 5. An. 1310. The Churche of Asia and Graecia neuer receiued it vntil this day The mater is greate and cannot be attempted without greate danger To geue the Honour of God to a Creature that is no God it is manifest Idolatrie And al Idolaters as S. Iohn saith shal haue their portion in the lake burninge with fier and Brymstoane whiche is the seconde death M. Hardinge The .2 Diuision But now this beinge that very Breade whiche God the Father gaue vs from Heauen as Christe saith This Breade beinge the Fleashe of Christe whiche he gaue for the life of the worlde The B. of Sarisburie M. Hardinge would séeme to haue trained al the Ancient Doctours vnto his side and to that ende hath mustred them here in an armie al togeather How be it of them al there is not one that teacheth vs one woorde of the Adoration of the Sacrament Wherefore if he bringe them foorthe onely for a Shew they are to many but if he bringe them as Witnesses they are to few for touchinge the case they say nothinge Yet M. Harding as a man muche doubtinge his Readers memorie whatsoeuer he hath shortely alleged here hath els where repeted and doubled the same in other places of his Booke so that if I would answeare al in particulare I should be ouer tedious For auoidinge whereof it shal be sufficient to referre mee selfe ouer to suche places where as these Authorities are answeared seuerally more at large First as I haue saide before there is not one of al these Fathers that willeth vs to Adoure the Sacrament with godly honour Which thinge notwithstanding they were hable to haue written if it had béene then either vsed or thought conuenient and M. Hardinge was hable to haue founde it if it had béene written The Bread of the Sacrament is not that Breade of which Christe speaketh in the sirth of S. Iohn but very material Breade in déede and as S. Cyprian saith Ex multorum granorum adunatione congestus Moulded togeather of the minglinge of many corues and a Sacrament of that Breade that came from Heauen But this mater is answeared in the fifthe Article and in the First Seconde and Thirde Diuision M. Hardinge The .3 Diuision This beinge that Breade and that Cuppe whereof whosoeuer eateth or drinketh vnworthely shal be giltie of the Bodie and Bloud of our Lorde The B. of Sarisburie S. Hierome saith Dum Sacramenta violantur ipse cuius Sacramenta sunt violatur When the Sacramentes be misvsed God him selfe whose Sacramentes they be is misused And the greatest Abuse and Uilanie that can happen to any Sacrament is contrary to Christes Institution and the nature of a Sacrament to be honoured in stéede of God And S. Augustine saith Qui indignè accipit Baptisma Iudicium accipi◠non Salutem Who so receiueth Baptisme vnwoorthily receiueth his Iudgement and not his Health Wherefore if M. Hardinge thinke this warrant sufficient to proue Adoration then must he also Adoure the Water of Baptisme M. Hardinge The .4 Diuision 160 In this Sacrament beinge conteined the very Real and Substantial Bodie and Bloude of Christe as him selfe saithe expressely in the three first Euangelistes and in S. Paule The B. of Sarisburie It is a bolde enterprise in the reporte of foure plaine woordes to committe fiue manifest vntruethes that altogeather with one breath Certainely M. Hardinge wel knoweth that neither Christ nor Paule nor any of the Euangelistes I adde further nor any of the Catholique Doctours in this case of the Sacrament euer vsed any of these Termes either Carnally Conteined or Expressely or Uery or Real or Substantial Onely they say This is my Bodie whiche woordes the Ancient Father Tertullian expoundeth thus This is a Figure of my Bodie M. Hardinge The .5 Diuision This beinge that Holie Eucharistia whiche Ignatius calleth the fleashe of our Sauiour Iesus Christe that hath suffered for our Sinnes whiche the Father by his goodnes hath raised vp to life againe This beinge not Common Breade but the Eucharistia after Consecration consistinge of two thinges Earthely and Heauenly as Irenaeus saithe meaninge by the one 161 the outwarde Formes by the other the very Bodie and Bloude of Christe who parcely for the Godhead inseperably thereto vnited and partely for that they were conceiued of the Holie Ghoste in the moste Holie Virgin Marie are woorthily called Heauenly The B. of Sarisburie What Theodoretus thought in this behalfe it is plaine by his owne woordes For thus he writeth Signa Mystica post Sanctificationem non recedunt à Natura sua The Mystical Tokens after the Sanctification or Consecration goe not from their owne Nature that is to say remaine in Substance and Nature as thei were before By these woordes we may plainely sée Theodoretus iudgement How be it in al Sacramentes twoo thinges must be considered whereof as Irenaeus saithe they doo consiste The one is Earthly the other is Heauenly The one wée sée with our Bodily eies the other wée sée with the eies of our Faithe The one is in the Earthe the other is in Heauen These partes bicause they are ioined in one Mysterie therfore oftentimes thei scorce names the one enterchangeably with the other For as Christes very Bodie is called Breade although in déede it be no Breade So the Sacramental Breade is called Christes Bodie although in déede it be not Christes Bodie Therefore as the Sacrament is called Christes Bodie euen so accordinge to the saieinge of Ignatius it is the Fleashe of Christe euen the same that hath suffred for our Sinnes and that the Father hath raised againe to life that is to say A Sacrament of that Fleashe In like sorte S. Chrysostome writeth of the Sacrament of Baptisme Ostendit hoc loco idem esse Sanguinem Aquam Baptisma enim eius etiam Passio eius est S. Paule sheweth in this place that the Bloud of Christ and the water of Baptisme are both one For Christes Baptisme is Christes Passiō He saith The Water the Bloude of Christe are both one thing that he saith was S. Paules meaninge Yet notwithstandinge neither is the Water Christes Bloude in déede neither is Christes Bloude in déede Material Water But thus they borowe eche of them the others name bicause they
Spirite that quickeneth or geueth life the fleashe profiteth nothinge The woordes whiche I haue spoken to you be Spirite and life As though he had saide thus The Fleashe of it selfe profiteth nothinge but my Fleashe whiche is ful of Godhead and Spirite â–ª bringeth and woorketh immortalitie and life euerlastinge to them that receiue it woorthily Thus we vnderstande in this Blissed Sacrament not onely the Bodie and Bloude of Christe but al and whole Christe God and Man to be present in substance and that for the inseparable vnitie of the person of Christe and for this cause we acknowledge our selues bounden to adore him as verâ—e true God and Man For a clearer declaration hereof I wil not let to recite a notable sentence out of S. Augustine where he expoundeth these woordes of Christe Then if ye see the Sonne of man goe vp where he was before There had beene no question saithe he if he had thus saide Yf ye see the Sonne of God goe vp where he was before But where as he saide The Sonne of man goe vp where he was before what was the Sonne of man in heauen before that he beganne to be in earth verily here he saide where he was before â–ª as though then he were not there when he spake these woordes And in an other place he saith Noman hath ascended into heauen but he that descended from heauen the Sonne of Man whiche is in heauen He said not VVas but the Sonne of Man saith he whiche is in heauen In Earth he spake and saide him selfe to be in heauen To what perteineth this but that we vnderstande Christe to be one persone God and Man not two leaste our Faith be not a Trinitie but a quâ—ternitie VVherefore Christe is one the woorde the soule and the fleashe one Christe the Sonne of God and the Sonne of Man one Christe The Sonne of God euer the Sonne of Man in time Yet one Christe accordinge to the Vnitie of person was in Heauen when he spake in Earthe So was the Sonne of Man in Heauen as the Sonne of God was in Earth The Sonne of God in Earth in fleashe taken the Sonne of Man in heauen in vnitie of personne Thus farre S. Augustine The B. of Sarisburie It is true That Christes Bodie and his Godheade are ioined inseparably and therefore must be Adoured both togeather For we maie not diuide the Godheade from the Manheade and so imagin two sundrie Christes the one to be honoured the other to stande without honoure as did the Heretique Nestorius But as the Bodie and Soule of Man beinge ioined both in one are honoured both togeather so must the Humanitie and Diuinitie of Christe beinge ioined both in one likewise be honoured both togeather Otherwise to saie as the Heretique Nestorius saide Thomas touched him that was risen againe and honoured him that raised him vp it were greate blasphemie Neuerthelesse notwithstandinge the Bodie and Godheade of Christe be ioined in one Persone yet are they distincte and sundrie Natures The one Finite the other Infinite The one in place the other incomprehensible without place The one a Creature the other the Creator Neither is there any Godly honoure dewe vnto the Bodie of Christe in respecte of it self but onely for that it is ioined in one Person with the Diuinitie Al these thinges be true and out of question Likewise the woordes that Christe spake in the sixth Chapter of S. Iohn are here alleged by M. Hardinge are vndoubtedly true howe be it not accordinge to the simple sounde and tenoure of the letter For that as S. Augustine saith were Flagitium facinus An Hainous wickednes And as Origen saith It woulde kil the soule And therefore Christe him self expoundeth his owne meaninge touchinge the same It is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken be Sprite and life Whiche woordes S. Augustine expoundeth thus Spiritualiter intelligite quae locutus sum NoÌ„ hoc Corpus quod videtis maÌ„ducaturi estis Vnderstande ye Spiritually the thinges that I haue spoken Ye shal not eate this Bodie that ye see Likewise Chrysostome Secundum Spiritum verba mea audienda sunt Qui secundum Carnem audit nihil lucratur nihil vtilitatis accipit My woordes must be hearde Spiritually Who so heareth them Carnally or accordinge to the Fleashe geateth nothinge nor hath any profite by them He saith further by waie of obiection against him self Quid ergo est Carnaliter intelligere Simpliciter vt res dicuntur neque aliud quicquaÌ„ cogitare And what is meante by these woordes To vnderstande accordinge to the Fleashe He answeareth It is to vnderstande simply and plainely euen as thinges be spoken and to thinke vpon nothing els Thus therefore Christe saide to cutte of theire Carnal cogitations The woordes that I spake are sprite and life As if he shoulde saie Neither is my Fleashe meate nor my Bloude drinke to enter into your mouthes and to feede your bodies But if your Soules be hungrie I am Spiritual meate to feede yowe yf your Soules be thirstie I am Spiritual drinke to refreashe yowe To this purpose S. Chrysostome saith thus Omnia tibi Christus factus est Mensa VestimentuÌ„ Domus Caput Radix c. Christe is become â—l thinges vnto thee Thy Table thy Apparel thy Howse thy Heade and thy Roote S. Paule saith As many of yowe as are Baptized in Christe ye haue put on Christe Beholde howe Christe is made thy Apparel And wilt thou learne howe he is become thy Table He saith vvho so eateth me shal liue through me And that he is thy Howse he saith VVho so eateth my Fleashe dvvelleth in me and I in him And that he is thy Roote againe he saith I am the Vine and you are the Branches So saith Gregorius Nyssenus Christe vnto the stronge is stronge meate vnto the weaker sorte he is Hearbes and vnto infantes he is Milke So saith Origen Ne mireris Quia verbum Dei Caro dicitur Panis Lac Olera pro mensura credentium vel possibilitate sumentium diuersè nominatur Marueile not For the woorde of God is called both Fleashe and Breade and Milke and Hearbes and accordinge to the measure of the beleuers and the possibilitie of the receiuers is diuersely named And likewise Gregorie Nazianzene Quemadmodum Dominus noster Iesus Christus appellatur Vita Via Panis Vitis Lux vera mille alia sic etiam appellatur Gladius Like as our Lorde Iesus Christe is called the Life the Waie the Breade the Vine the true Light and a thousande thinges els so is he also called the Swearde Nowe as Christe is Breade euen so in like manner of speache he is a Swearde and none otherwise Thus is Christe vnto vs a Spiritual Table a Spiritual Apparel a Spiritual Howse a Spiritual Heade a Spiritual Roote Spiritual Meate Spiritual Herbes Spiritual
efficeremur participes Diuinitatis eius nisi ipse factus fuisset particeps Mortalitatis nostrae We coulde not be partakers of his Godheade onlesse he had benne partaker of our Mortalitie Al these woordes be true as conteininge nothinge elles but the exposition of these woordes of Christe He that eateth my Fleashe and drinketh my Bloude shal liue for euer But M. Hardinge to make these woordes of Cyrillus to serue his turne hath imagined two greate errours The one is That Christes Bodie cannot be Eaten but onely in the Sacrament The other is That onlesse we receiue Christes Bodie with our mouth and swallowe it downe into our belly we eate it not As though either Christe or these holy Fathers had meante a Carnal or Fleashly Eatinge This whole Doctrine is horrible and ful of Desperation For M. Hardinges position beinge true That noman shal be partaker of that blissed Resurrection but onely suche as haue eaten Christes Bodie in the Sacrament what then shal become of Christian Children that haue departed this life neuer hauinge receiued the Sacrament Who shal raise them vp againe at the last daie Or dooth M. Hardinge beleue that suche litle ones beinge baptized and so the Members of Christe shal neuer rise againe but lie damned for euer onely bicause they haue not receiued the Sacrament Uerily Christe in these woordes as it is witnessed by al the holy Fathers speaketh not of the Sacrament but of the Spiritual Eating with our Faith and in this behalf vtterly excludeth the Corporal office of our Bodie Therefore S. Augustine saith Crede manducasti Beleue and thou hast Eaten And againe Illud manducare refici est Illud bibere quid est nisi viuere That Eatinge is to be refreashed and that drinkinge what is it els but to liue Likewise S. Basile saithe Est Spirituale os Interni Hominis quo recipitur Verbum vitae quod est Panis qui de Coelo descendit There is a Spiritual mouthe of the Inner Man wherewith is receiued the Woorde of life whiche is that Bread that came downe from Heauen And touchinge our risinge againe from the dead he saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Baptisme is a strengthe or power to Resurrection So S. Augustine Nemini dubitandum est c. No man may doubt but euery man is then made partaker of the Bodie and Bloud of Christe when in Baptisme he is made the member of Christes Bodie Likewise S. Chrysostome In Baptisme wee are Incorporate vnto Christe and made Fleashe of his Fleashe and Boane of his Boanes Thus by Faithe wée Eate the Bodie of Christe and that not by way of Imagination or Fantasie but effectually verily and in déede and therefore Christe shal rayse vs vp againe at the last day M. Hardinges errour as I haue saide resteth herein that he imagineth That Christes Bodie cannot be eaten but onely in the Sacrament and that by the meane and office of our bodily mouthe But as it is before alleged out of Rabanus Maurus The Sacrament is receiued outwardely with the mouthe of our Bodie But the Bodie of Christe is receiued into the Inner Man and that with the Spiritual mouthe of our Soule And thus bothe may the Sacrament be receiued without Christes Bodie and also the Bodie of Christe may be receiued without the Sacrament Hitherto M. Hardinge hath not once touched one woorde of Adoration Concerninge Nestorius M. Hardinge in the drifte of his tale hath handesomely cowched in a greate vntrueth For where as he saithe Nestorius helde this opinion That in the Sacramente of the Breade wee receiue onely Christes Bodie without his Bloud and in the Cuppe the Bloude of Christe alone without the Bodie neither did Nestorius notwithstandinge he were an Heretique euer holde this peeuishe erroure nor is there any suche recorde either in the Councel of Ephesus that here vntruely is alleged or in any other Olde Councel or Ancient Father But the right of M. Hardinges cause hangeth of suche Euidence as neuer was founde in any recorde If there be any suche Canon to be founde in that whole Councel or any mention thereof made in any of al the Ancient Doctours let M. Hardinge shew it that wee may beleeue him If hauinge alleged it so constantly and so often he be hable vtterly to shew nothinge let him geue menne leaue to thinke that he abuseth the worlde with Uaine Titles and meaneth no trueth Although he might be bolde freely to diuise mater againste Nestorius as beinge an Heretique yet he should not thus reporte vntrueth of a General Councel But Cyrillus saithe further Wee cannot Eate the Godhead of Christe It is his Manhead onely that is Eaten Hereby M. Hardinge thinketh he is hable to ouerthrow our whole Doctrine of Spiritual Eatinge that is wrought by Faithe For thus he wil Reason By your Doctrine Eatinge of Christes Bodie is beleeuinge But Cyrillus saith wee cannot Eate God Ergo By your Doctrine wee cannot beleeue in God Thus he thinketh wee are driuen to confesse a greate inconuenience This reason seemeth to haue some shew And therefore I beseeche thee good Reader to consider bothe the partes thereof and also the answeare Eatinge in common vse of speache is the receiuinge of foode and susteinance and the turninge of the same into the substance of our bodies and by a Metaphore or an extraordinarie kinde of speache is often vsed for the Spiritual eatinge and turninge of Heauenly Foode to the refreashinge and nourisshing of our Soules By neither of these waies it can rightly be saide That wee Eate the Godheade For neither can wee receiue the Maiestie of Goddes diuine Nature neither turne the same into the Substance of our Nature But wee may Receiue Eate and Feede vpon the Humanitie and Bodie of Christe and become Boane of his Boanes and Fleashe of his Fleashe so as he may dwel in vs and wee in him Wherefore notwithstandinge Christe be bothe God and Man yet wee haue not our feedinge and life of Christe in respecte of his Godhead alone but firste and principally in respecte of his Humanitie in that he was made Man and became partaker of Fleashe and Bloud and was Crucified and sheadde his Bloud and yelded vp his Sprite vpon the Crosse. This is our Spiritual feedinge herein standeth our whole life Therfore S. Paule saithe Quod nunc viuo in Carne in fide viuo Filij Dei qui dedit semetipsum pro me That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God that hath geuen him selfe for mee And againe God forbidde that I shoulde reioice in any thinge sauinge onely in the Crosse of Iesus Christe Likewise Saincte Peter There is none other Name geuen vnto men vnder Heauen whereby they may be saued but onely the Name of Christe Iesus Thus as Cyrillus saithe VVee haue our life and feedinge not of the Godheadde but of the Manheadde of Christe
And therefore it is very wel noted vpon the Decrees Christus per hoc est Factus noster Panis Sustentatio Vita quia assumpsit Carnem nostram Christe in this is become our Breade and our Susteinance and our life bicause he hath taken our Fleashe But M. Hardinge will say accordinge to the iudgement of Cyrillus VVee cannot eate the Godhead yet neuerthelesse wee doo beleeue in God Ergo Contrary to your Doctrine Beleeuinge and Eatinge are not bothe one Uerily it appeareth bothe by Cyrillus him selfe and also by a general consent of other Olde Learned Fathers that wee cannot neither Know God nor Beleeue in God nor Cal vpon God as he is in him selfe in his Diuine Maiestie but onely as it pleased him to become like vnto vs and to take vpon him our Mortal Nature S. Chrysostome saithe Illum si in nuda Deitate venisset non Coelum non Terra non maria non vlla Creatura sustinere potuisset If God had come in his manifest Diuinitie neither the Heauen nor the Earthe nor the Sea nor any Creature coulde haue borne his Presence So S. Hilarie Cognitus fieri Deus homini nisi Assumpto Homine non potuit Quia incognoscibilem cognoscere nisi per Naturam nostram Natura nostra non potuit Onlesse God had taken Man he coulde neuer haue beene knowen vnto man For him that cannot be knowen our Nature sauinge onely by meane of our owne Nature coulde neuer haue knowen Likewise saithe Cyrillus Christus non aliter erit Adorabilis nisi credamus quòd ipsum Verbum Caro factum sit Christe is not otherwise to be Adored onlesse wee beleeue that the very VVoorde was made Fleashe Likewise saithe S. Augustine Respice altitudinem ipsius In principio erat verbum c. Beholde the highnesse of him In the beginninge was the VVoorde and the VVoorde was with God and God was that VVoorde Beholde the Euerlastinge Meate but the Angelles and high Powers and the Heauenly Sprites feede vpon it But what man can atteyne vnto that Meate VVhat harte can be meete for it Therefore it was necessary that that Meate shoulde turne into Milke and so shoulde come vnto vs little ones It followeth Quomodo ergo de ipso Pane pauit nos Sapientia Dei Quia verbum Caro factum est habitauit in nobis How then did the wisedome of God feede vs with that Breade He answeareth Bicause the VVoorde was made Fleashe and dwelled in vs. Againe he saithe Ita Verbum Incarnatum factum est nobis receptibile Quod recipere non valeremus si Filius aequalis Deo non se exinaniret Formam Serui accipiens Thus were we hable to receiue the Woorde Incarnate whiche we coulde not receiue onlesse the Sonne beinge equal vnto the Father had abased him selfe receiuinge the Forme of a Seruante I passe ouer other allegations to like purpose This therefore is the meaninge of Cyrillus Wee are not hable neither to Receiue nor to Beleeue in nor to Adoure nor to Eate nor to Feede vpon the Diuine Maiestie of God being pure and simple in it selfe But our Knowledge our Faithe our Foode and our Life is in this That Christe hath taken our Mortal Nature and ioyned the same inseparably in one Persone to his Godhead M. Hardinge The .17 Diuision But it shal be more tedious then needeful to recite places out of the Scriptures for proufe of the Adoration of Christe there maye of them be founde so greate plentie Yet bicause Luther was either so blinde or rather so Deuilishe as to denie the Adoration where notwithstandinge he confessed the Presence of Christes True and Natural Bodie in the Sacrament I wil here recite what the Sacramentaries of Zurich haue written against him therefore VVhat saye they is the Breade the true and natural Bodie of Christe and is Christe in the Supper as the Pope and Luther doo teach presente VVherefore then ought not the Lorde there to be Adored where ye saye him to be present why shal we be forbidden to Adore that whiche is not onely Sacramentally but also Corporally the Bodie of Christe Thomas toucheth the true Bodie of Christe raised vp from the deade and fallinge downe on his knees Adoreth saiynge My God and my Lorde The Disciples Adore the Lorde as wel before as after his Ascension Matth. 28. Act. 1. And the Lorde in S. Iohn saithe to the blinde man Beleuest thou in the Sonne of God and he answered him saieinge Lorde who is he that I maye beleeue in him And Iesus saide to him Thou haste bothe seene him and who speaketh with thee he it is Then he saithe Lorde I beleeue and he Adored him Nowe if we were taught our Lordes Breade to be the Natural Bodie of Christe verily we woulde adore it also faithfully with the Papistes This muche the Zuinglians against Luther VVhereby they prooue sufficiently the Adoration of Christes Bodie in the Sacrament and so consequently of Christe him selfe God and Man bicause of the inseparable Coniunction of his Diuine and Humaine Nature in Vnitie of Persone so as where his Bodie is there is it ioyned and vnited also vnto his Godheade and so there Christe is present perfitely VVholy and Substantially very God and Man For the cleare vnderstandinge whereof the better to be atteined the Scholastical Diuines haue profitably diuised the terme Concomitantia plainely and truely teachinge that in this Sacrament after Consecration vnder the Forme of Breade is Present the Bodie of Christe and vnder the Forme of VVine his Bloude Ex vi Sacramenti and with the Bodie vnder Forme of Breade also the Bloude the Soule and Godhead of Christe and likewise with the Bloude vnder the Forme of VVine the Bodie Soule and Godheade Ex Concomitantia as they terme it in shorter and plainer wise vtteringe the same Doctrine of Faith 168 whiche the Holy Fathers did in the Ephesine Councel against Nestorius VVhereby they meane that where the Bodie of Christe is present by necessary sequele bicause of the indiuisible Copulation of both Natures in the Vnitie of Persone for as muche as the VVoorde made Fleashe neuer leafte the Humaine Nature there is also his Bloude his Soule his Godheade and so whole and perfite Christe God and Man And in this respecte the terme is not to be misliked of any Godly learned Man though some Newe Maisters scoffe at it who fille the measure of their predecessours that likewise haue beene offended with termes for the apter declaration of certaine necessarie Articles of our Faithe by Holy and learned Fathers in General Councelles holesomely diuised Of whiche sorte beene these Homousion Humanatio Incarnatio Transubstantiatio c. Nowehere is to be noted howe the Zuinglians whome M. Iuel foloweth in the Article of Adoration confute the Lutheranes as on the other side the Lutherans in the Article of the Presence confute the Zuinglians As though it were by Goddes special prouidence for the
c. Muste wee needes thinke bicause S. Ambrose thus speaketh vnto and calleth vpon the Water that therefore either the Water had eares and hearde him or Christe him selfe was there Corporally present in the Water Doubtelesse bothe Breade and Water are Material Elementes and voide of life Therefore as S. Ambrose spake vnto the one euen so none otherwise did Dionysius speake vnto the other But for as muche as M. Hardinge séemeth for Amphilochius sake to brooke wel al Newes that come from Uerona let vs sée with what deuotion they teache vs there to cal vpon our Ladies girdle The woordes of the praier are these O Veneranda Zona Fac nos haeredes aeternae Beatae vitae Et hanc nostram vitam ab interitu conserua Tuam Haereditatem tuum populum ô Intemeratae Zona intemerata conserua Habeamus te Vires Auxilium Murum propugnaculum portum salutare Refugium O Blissed Girdle Make vs the Enheretours of Euerlastinge and Blissed life and keepe our presente Life from destruction O vnspotted Girdle of the vnspotted Virgin Saue thine Enheritance ô Saue thy people Be thou our Strengthe our Healpe our VVaâ—â—e our Forte our Heauen our Refuge This praier beareth the name of one Euthymus as it is supposed an Ancient Learned Greeke Father set foorthe this laste yeere by Aloysius Lipomanus the Bishop of Uerona and Printed bothe in Uenice in Louaine in twoo great Huge volumes of like stuffe And leaste the mater should seeme to wante earnest the good Catholique Father and learned Bishop of Uerona Lipomanus hath Specially marked the place in the Margin in this sorte O quà m magna mira petit à Veneranda Zona O howe greate and how marueilous thinges he desireth of this Blissed Girdle Al this notwithstandinge I trowe M. Hardinge wil not say that either Euthymius or Lipomanus woulde haue vs to woorship our Ladies Girdle with Godly Honoure M. Hardinge The .19 Diuision Origen teacheth vs howe to Adoure and worship Christe in the Sacrament before we receiue it after this forme of woordes Quando sanctum cibum c. VVhen thou receiuest the holy Meate and that vncorrupte banket when thou enioiest the Breade and Cuppe of life thou eatest and drinkest the Bodie and Bloude of our Lorde then our Lorde entreth in vnder they roofe And therefore thou also humblinge thy self folowe this Centurion or Capitaine and saie Lorde I am not worthy that thou enter vnder my roofe For where he entreth in vnworthily there he entreth in to the condemnation of the receiuer The B. of Sarisburie O howe easy a mater it is to deceiue the ignorant Origen in that whole place speaketh not one woorde neither of Worshippinge the Sacrament nor of Christes Real Corporal beinge therein nor of his Material entringe into our Bodies But takinge occasion of the Centurion that thought him self vnworthy to receiue Christe into his howse he sheweth by what waies and meanes Christe vseth to enter into the Faitheful And two special waies he expressely nameth in that place The one When any Godly man cometh to vs The other When we receiue the holy Communion His woordes be these Quando Sancti Deo acceptabiles Ecclesiarum Antistites c. VVhen holy Bishoppes acceptable vnto God enter into thy house then by them the Lorde dooth enter And be thou persuaded that thou receiuest God him self An other meane is when thou receiuest that Incorruptible and holy Banket Thus by this holy Fathers iudgement as Christe entreth into vs by a Bishop or holy man euen so he entreth into vs by the receiuinge of the holy Mysteries And so likewise he saith in the first Homilie of the same booke Per EuangelistatuÌ„ Apostolorum praedicationem c. God is with vs by the preachinge of the Euangelistes and Apostles by the Sacrament of his holy Bodie and Bloude and by the Signe of the glorious Crosse. By al these thinges God cometh to vs and is in vs as he him self saith Beholde I am with yowe al daies vntil the Consummation of the worlde Thus in the Olde Testament when the Arke of God was lifted vp it seemed God him selfe was lifted vp And therefore in liftinge vp thereof the Priestes saide Exurgat Deus Let the Lorde arise when the Arke was brought into the Campe they saide God him self was come And when the Arke was taken they saide The Glorie of Israel was taken Neither maie we thinke that Origen meante any Corporal or Real entringe of Christe into our houses His owne woordes and exposition are to the contrary For thus he writeth in the same place Tantùm dic verbo Tantùm veni verbo verbum aspectus tuus est opusque est consummatum Ostende Absens Corpore quod Praesens spiritu consummare potes Onely O Lorde speake thou the Woorde Onely come by thy Woorde thy Woorde is thy sight and a perfite worke beinge Absent in thy Bodie shewe that thou art hable to make perfite beinge Present in Sprite So saith Christe I and my Father wil come vnto him and wil make our aboade in him In which woordes we maie not conceiue any Material or Corporal comminge Therefore when so euer Christ entreth thus into our house whether it be by some Holy Man or by the Sacrament of his Bodie or by the Signe of the Crosse or as S. Augustine saith by Faith or by the Sacrament of Baptisme Origen teacheth vs to humble our hartes to saie at euery suche comminge or Presence O Lorde I am not worthy that thou sholdest thus enter into my house If M. Hardinge wil geather hereof that Origen teacheth vs to Adoure the Sacramente then must he also saie that Origen likewise teacheth vs to Adoure the Bishop or any other Godly man and that euen as God and with Godly honoure M. Hardinge The .20 Diuision VVhat can be thought of S. Cyprian but that he adored the inuisible thinge of this Sacrament whiche is the Bodie and Bloude of Christe seinge that he confesseth the Godheade to be in the same â–ª no lesse then it was in the person of Christe whiche he vttereth by these woordes Panis iste quem Dominus discipulis porrigebat c. This breade whiche our Lorde gaue to his Disciples changed not in shape but in nature by the almightie power of God is made Fleashe And as in the person of Christe the Manhoode was seene and the Godhead was hidden euen so the Diuine essence hath vnspeakeably infused it self into the visible Sacrament The B. of Sarisburie This place of S. Cyprian is often alleged by M. Hardinge as mater inuincible and to answeare it seuerally in euerie place it woulde be tedious Wherefore I thought it good to referre thee gentle reader to the seconde Diuision of the tenth Article and to the Fourth Diuision of the .21 Article where it shal be answeared more at large Howe be it thus muche we maie note by
Prosperi VVee doo honour saithe he in forme of Breade and wine which wee see thinges inuisible that is to say Fleashe and Bloud Neither take wee likewise these two Formes as wee tooke them before Consecration Sith that wee doo faithfully graunte that before Consecration it is Breade and VVine whiche Nature hath shapte but after Consecration Fleashe and â—loud of Christe whiche the Blessing of the Priest hath Consecrated The B. of Sarisburie First this Authoritie here alleged is not to be found neither in S. Augustine in whose name it is brought nor in the sentences of Prosper As for Gratian M. Hardinge knoweth he is a Common Falsifier of the Doctours and therefore his credit in suche cases cannot be greate Notwithstandinge touchinge the mater we knowe that Breade Wine and Water of them selfe be nothinge els but corruptible and simple Creatures If we conceiue none otherwise of them then they be of them selfe then al our Sacramentes be in vaine Therefore the godly Fathers labour euermore to drawe vs from the outwarde visible Creatures to the meaninge substance of the Sacramentes And to that ende S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not what they be in deede but what they Signifie So it is written in the Councel of Nice Vides Aquam Cogita Diuinam Vim quae in Aqua lateâ— Seest thou the Water of Baptisme it is not that it was before consider thou that Heauenly Power that lieth hidden in the Water So Chrysostome saith Antequam Sanctificetur Panis panem nominamus Diuina autem Sanctificante illum Gratia mediante sacerdote liberatus est quidem ab appellatione Panis dignus autem habitus est Dominici Corporis appellatione etiamsi Natura Panis in illo remaâ—serit The Breade before it is Sanctified is called Breade but beinge sanctified by the Heauenly Grace by meane of the Prieste it is deliuered from the name of Breade and thought woorthie of the name of the Lordes Bodie notwithstanding the Nature of Breade remaine in it stil. Thus as Chrysostome saith The Breade remaineth stil Breade in his former Kinde Substance without any suche Transsubstantiation or change of nature as is nowe imagined The woordes be plaine M. Hardinge cannot denie them And yet notwithstandinge it is not the thinge it was before bicause it is also called the Lordes Bodie So likewise saithe S. Augustine Quicunque in Manna Christum intellexerunt eundem quem nos Spiritualem Cibum Manducarunt As many as in Manna vnderstood Christe they did eate the same Spiritual Meate that we Eate that is the very Bodie of Christe And so vnto them Manna was Christes Bodie and not the same thinge it was before And for better Declaration hereof Bertramus saithe Christus vt nunc Panem conuertit in Corpus suum ita tum Manna de Coelo datum suum Corpus Inuisibiliter operatus est Christe as he now turneth the Breade into his Bodie euen so then in like sorte the Manna that fel from Heauen Inuisibly he made his Bodie Thus as the Breade is Christes Bodie euen so was Manna Christes Bodie and that Inuisibly and by the Omnipotent Power of God Thus are the Elementes of Manna of the Breade of the Wine and of the Water changed and are not as they were before and therefore in euery of the same we Honour the Bodie of Christe Inuisible not as Really and Fleashely Present but as beinge in Heauen This whole mater and the causes thereof S. Augustine seemeth to open in this wise Signacula quidem rerum Diuinarum esse Visibilia c. Let the newe Christened man be taught that Sacramentes be Visible Signes of Heauenly thinges and that the thinges them selfe that he seethe not must be Honoured in them and that the same Kinde and Element Breade Wine or Water is not so to be taken as it is in daiely vse Let him also be taught what the Woordes meane that he hath hearde and what is hidden and to be beleued in Christe whose Image or Likenesse that thinge that is that Sacramente beareth He addeth further Deinde monendus est ex hac occasione vt si quid etiam in Scripturis audiat quod Carnaliter sonet etiamsi non intelligat credat tamen Spirituale aliquid Significari Moreouer vpon occasion hereof he must be taught that if he heare any thinge euen in the Scriptures that sounde Carnally yet â—e thinke there is some Spiritual thinge meante by it M. Hardinge The .26 Diuision Leauinge a number of places that might be alleged out of the Auncient Fathers for the Confirmation of this mater to auoide tediousnesse I wil conclude with that most plaine place of Theodoretus who speakinge of the outwarde signes of the Sacrament saithe that notwithstandiâ—ge they remaine after the Mystical Blessinge 171 in the proprietie of their former Nature as those that may be seene and felte no lesse then before yet they are vnderstanded and beleeued to be the thinges whiche they are made by vertue of Consecration and are woorshipped with Godly Honour His woordes be these IntelliguÌ„tur ea esse quae facta sunt creduntur adorantur vt quae illa â—â—nt quae creduntur These Mystical Signes saithe he are vnderstanded to be those thinges whiche they are made and so they are beleeued and are Adored as beinge the thinges which they are beleeued to be VVith whiche woordes Theodoretus affirmeth bothe the Real Presence and also the Adoration The Real Presence in that he saithe these outwarde Signes or Tokens after Consecration to be made thinges whiche are not seene but vnderstanded and beleeued whereby he Signifieth the Inuisible thinge of this Sacrament the bodie and Bloude of Christe Adoration he teacheth with expresse termes and that bicause through power of the Mystical Blissinge the Signes be in existence and in deede the thinges whiche they are beleued to be soothely the Bodie and Bloude of Christe For otherwise God forbidde that Christen people shoulde be tought to Adore and woorship the insensible Creatures Breade and VVine Of whiche he saith that they are Adored not as signes not so in no wise but as beinge the thinges whiche they are beleeued to be Now I reporte me to the Christian Reader whether this Adoration of the Sacrament whereby we meane the Godly woorship of Christes Bodie in the Sacrament be a newe deuise or no brought into the Churche but lately aboute three hundred yeeres past as M. Iuel maketh him selfe suer of it in his Sermon The B. of Sarisburie By these woordes of Theodorete M. Hardinge thinketh him selfe hable to prooue both Real Presence and also Adoration of the Sacrament and I doubte not but the discrete Reader shal soone perceiue he hath prooued as wel the one as the other Touchinge Real Presence Theodoretus speaketh nothinge no not one woorde His manner of spéeche séemeth rather to incline to
Transubstantiation whereunto notwithstandinge Theodoretus is an enimie and thinketh it a greate folie proceedinge of ignorance as it shal appeare And where as Theodoretus imagineth twoo menne to reason togeather by waye of a Dialogue a Catholike manne and an Heretike M. Hardinge is faine for defence of his Doctrine to take parte with the Heretique and to vse his argumentes as if they were Catholique For thus the Heretique there saithe euen as M. Hardinge nowe saithe Symbola Dominici Corporis Sanguinis alia quidem sunt ante Inuocationem Sacerdotis Sed post Inuocationem mutantur alia â—iunt The Sacramentes or Signes of Christes Bodie and Bloude are one thinge before the Blissinge of the Priest But after the Blissinge they are changed and made other thinges And he speaketh of the change of Substance euen as M. Hardinge doothe The Catholique man maketh answeare â—igna Mystica poâ—t SanctificationeÌ„ non recedunt a Natura sua Manent enim in priori Substantia Figura Forma Nay mary The Mystical Signes after the Blissinge of the priest departe not from their owne Nature For they remaine in their former Substance and Figure and Forme He saithe further yet the same Breade and Wine remaininge as they were before are vnderstanded and Beleeued and Adoured as the thinges that they are Beleeued Here Good Christian Reader note by the waye M. Hardinge saithe The Nature and Substance of the Breade and Wine is vtterly abolished and doone awaye But the Catholique man saithe The same Nature and Substance remaineth stil as it was before If the Catholique mannes saieinge be Catholique then M. Hardinges saieinge is not Catholique M. Hardinge wil replie But these Signes are honoured Euen so S. Augustine saithe Baptisma vbicunque est veneramur VVee honour Baptisme where so euer it be But for further answeare hereto vnderstande thou good Reader that Theodorete was a Gréeke Bishop and that the Graecians neuer vsed to geue godly honoure to the Sacrament vntil this day Further vnderstande thou that S. Ambrose touchinge the Sacrament writeth thus Venisti ad altare vidisti Sacramenta posita super Altare ipsam quidem miratus es Creaturam Tamen Creatura solennis nota Thou camest to the Aultar thou sawest the Sacramentes layed vpon the same and diddest maruel at the very Creature Yet is it a Creature vsed and knowen Here S. Ambrose calleth the Sacrament a Creature and that twise togeather in one place I thinke M. Hardinge wil not haue vs beléeue that Theodoretus beinge so godly a man gaue godly honoure vnto a Creature But Theodoretus saithe They are honoured This is already answeared in the laste Obiection For as S. Augustine teacheth vs In Sacramentes we muste consider not what they be in deede but what they Signifie And in this sense they are Understanded and Beleeued and Adoured as by Signification beinge or representinge the thinges that are Beleeued S. Augustine saithe Sacramenta sunt Verba Visibilia Sacramentes be Visible Woordes But Woordes are oftentimes putte for the thinges that are signified by the Woordes So saithe S. Hilarie Verba Dei sunt illa quae enuntiant The VVoordes of God be the very thinges that they vtter or Signifie So Christe saith My VVoordes be Sprite and Life bicause they be Instrumentes of Sprite and Life And so Origen saithe Hoc quod modò loquimur sunt Carnes Christi The very VVoordes that I now speake are the Fleashe of Christe Euen in this sorte the Sacramentes are the Fleashe of Christe and are so Understanded and Beléeued and Adoured But the whole honour resteth not in them but is passed ouer from them to the thinges that be Signified M. Hardinge wil saie By this Construction Adorantur is as muche to say as Non Adorantur They are Honoured that is They are not Honoured but onely leade vs to those thinges that muste be honoured Herein is none inconuenience For so it appeareth Theodoretus expoundeth his owne meaninge His woordes immediatly folowinge are these Confer ergo Imaginem cum Exemplari videbis similitudinem Oportet enim Figuram esse Veritati similem Compare therefore the Image that is the Sacrament with the paterne that is with Christes Bodie For the Figure muste be like vnto the Truethe Theodoretus calleth the Sacrament an Image a Resemblance and a Figure I thinke M. Hardinge wil not saie that Images Resemblances and Figures be woorthy of Godly Honour And hereunto very aptely agréeth S. Augustines Lesson touchinge the same Qui Adorat vtile Signum diuinitùs institutum cuius Vim Significationemque intelligit non hoc veneratur quod videtur transit sed illud potiùs quò talia cuncta referenda sunt He that woorshippeth a profitable Signe oppointed by God and vnderstandeth the Power and Signification of the same doeth not woorship that thinge that is seene with the eye and passeth away but rather he woorshippeth that thinge vnto whiche al suche thinges haue Relation Here S. Augustine thinketh it no inconuenience to say We woorship the Signe and yet Woorship it not And this he speaketh not onely of the Sacrament of Christes Bodie but also of the Sacrament of Baptisme For so he saithe further in the same place Sicuti est Baptismi Sacramentum c. As is the Sacrament of Baptisme and the Celebration of the Bodie and Bloude of the Lorde VVhiche Sacramentes euery man when he receiueth them beinge instructed knoweth whereto they belonge that he may woorship them not with Carnal bondage but with the freedome of the Sprite I might adde hereto the woordes of that moste fonde and lewde Seconde Councel of Nice Venerandas Imagines perfectè Adoramus eos qui secùs confitentur Anathematizamus VVee doo perfitely Adoure the reuerende Images and doo accurse them that professe otherwise And yet afterwarde they say Honor Imagini exhibitus refertur ad Prototypum The honour geuen to the Image is not geuen to the Image but redoundeth vnto the Paterne Thus that Councel saithe Images are honoured That is to saie They are not honoured Now let vs examine what Construction M. Harding maketh vpon these woordes Theodoretus saith The Breade and the Wine leaue not or be not Changed from theire Former Nature That is to saie by this newe exposition They vtterly leaue theire Former Nature They remaine stil in theire Substance that is to saie saith M. Hardinge they remaine not in theire Substance Further M. Hardinge saith The Accidentes of Breade and Wine be the Signes of Christes Bodie The Breade and the Wine be no Signes The Uisible Accidentes are made the Inuisible Bodie and Bloude of Christe The Breade and Wine are made nothinge The Signes be made the very self thinge that is Signified and that in existence and in deede And so one thinge at one time and in one respecte is Substance and Accidente Uisible and Inuisible and as they terme it in the Schooles Fundamentum and Terminus
Vessels So it be reuerently kepte for the viage prouision for the Sicke no Catholique man wil mainteine strife for the manner and order of keeping Symmachus a very woorthy Byshop of Rome in the time of Anastasius the Emperour as it is written in his life made two vessels of Siluer to reserue the Sacrament in and set them on the Aultars of two Churches in Rome of S. Syluester and of S. Androwe These vessels they cal commonly Ciboria VVe finde likewise in the life of S. Gregorie that he also like Symmachus made suche a Vessel which they cal Ciborium for the Sacrament with fowre pillours of pure Siluer and set it on the Aultare at S. Peters in Rome In a woorke of Gregorius Turonensis this vessel is called Turris in qua Mysterium Dominici Corporis habebatur A Tower wherein 174 our Lordes Bodie was kepte In an olde booke De Poâ—nitentia of Theodorus the Greeke of Tarsus in Cilicia sometime Archebishop of Cantorburie before Beda his time it is called Pyxis cum Corpore Domini ad viaticum pro infirmis The Pyxe with our Lordes Bodie for the viage prouision for the sicke In that booke in an admonition of a Bishop to his Clergie in a Synode warninge is geuen that nothinge be put vpon the Aultare in time of the Sacrifice but the Cofer of Reliques the booke of the foure Euangelistes and the Pyxe with our Lordes Bodie Thus we finde that the Blessed Sacramente hathe alwaies been kepte in some places in a Pyxe hanged vp ouer the Aultare in some other places otherwise euery where and in al times safely and reuerently as is declared to be alwaies in a readinesse for the viage Prouision of the sicke VVhich keepinge of it for that Godly purpose and with like due reuerence if M. Iuel and the Sacrament aries woulde admitte no man wil be either so scrupulous or so contentious as to striue with them either for the hanginge vp of it or for the Canopie The B. of Sarisburie It is maruel that M. Hardinge in so shorte a â—ale cannot auoide manifest contradiction He holdeth and teacheth that this is the honouringe of Christe God and Man and yet he saithe It is no greate Keye of his Religion Uerily what so euer Keye he nowe make of it greate or smal he bringeth in very smal Authorities and proufes to make it good Concerninge the Canopie wherein al this question standeth he is wel contented to yelde in the whole as beinge not hable to finde it once mentioned in any manner Olde Writer But the hanginge vp of the Sacrament and that euen ouer the Aultar he is certaine maye wel be prooued by that solemne Fable that we haue so often hearde vnder the name of Amphilochius Concerninge whiche Fable for a very childishe Fable it is and no better I must for shortenesse referre thée gentle Reader to that is written before in the First Article of this Book and in the .33 Diuision as answeare to the same Yet thus muche shortly and by the waye First M. Hardinges Amphilochius saith that S. Basile after he had saide Masse to Christe and his twelue Apostles immediately the same night put one portion of the Sacrament in the Dooue that was then hanging ouer the Aultar the nexte daye folowinge sente for a Goldesmith caused the same Dooue to be made the same Dooue I saye that he put the Sacrament in the night before And so M. Hardinges Dooue was a Dooue before it was made But Dreames Fables are woorthy of Priuilege Yet least this tale should passe alone it is accompanied with a Miracle For after that time when so euer S. Basile was at Masse lifted vp the Breade the same Dooue so saithe this Amphilochius vsed euermore to rowse her selfe ouer yâ— Aultar mooued sturred of her selfe hither and thither muche like to the Mathematical Dooue that Architas Tarentinus made that was hable to flie alone If this Golden Dooue had not beene endewed with Sprite Life this tale had lost halfe his grace Againe Pekham in his Prouincial geueth a straite commaundement to al Priestes that the Breade in the Pyxe be changed and renewed euery seuenth day for avoidinge of putrefaction or some other lothsomnesse that may happen But M. Hardinges Golden Dooue had a special vertue aboue al others to keepe the Breade seuen yéeres togeather without corruption and the same at the last méete to be geuen to a sicke man in his death bedde But there is mention made of Golden and Siluern Dooues in the Councel of Constantinople I graunte How be it there is no mention made there of any Pyxe or Reseruation of the Sacrament But if euery Dooue there were a Pyxe or as they cal it a Monster then hath M. Hardinge a greate aduantage For séeking out but one Pyxe he hath founde twentie and that al togeather in one Churche some aboute the Aultar some aboute the holy Fonte and some els where And yet I coulde neuer vnderstande but euermore in one Churche were it neuer so bigge one Pyxe was thought sufficient O what paines M. Hardinge hath taken to furnish a Fable God graunte vs to be simple as Dooues in obeieing of Goddes Trueth and wise as Serpentes in discerning and eschewing lies The reast that is alleged of Symmachus Gregorius Romanus Gregorius Turonensis Theodorus as it is not denied so it is no parcel of this Question The hanginge of the Sacrament and the Canopie wherein the greatest danger stoode beinge remooued somewhat may be considered touchinge Reseruation when it shal be thought necessarie Wherein to counterpoise the credite of these foure obscure and late Doctours wée haue the authoritie of eight other doctours counted Learned and Ancient Clemens Cyprian Origen Cyrâ—â— Hierome Augustine Hesychius and Nicephorus as it is already prooued FINIS THE TENTH ARTICLE OF ACCIDENTES VVITHOVT SVBIECTE The B. of Sarisburie Or that in the Sacrament after the woordes of Consecration there remaine onely the Accidentes and Shewes without the Substance of Breade and UUine M. Hardinge The .1 Diuision In this Sacrament after Consecration 175 nothinge in Substance remaineth that was before neither Breade nor VVine but onely the Accidentes of Breade and wine as their forme and shape sauour smel coloure weight and suche the like which here haue their beinge miraculousely without their subiecte for as muche as after Consecration there is none other substance then the substance of the Bodie and Bloude of our Lorde whiche is not affected with such Accidentes as the Scholastical Doctours terme it VVhiche Doctrine hath alwaies though not with these precise termes 176 beene taught and beleeued from the beginning and dependeth of the Article of Transubstantiation For if the substance of Breade and VVine be changed into the Substance of the Bodie and Bloud of our Lorde 177 which is coÌ„stantly affirmed by al the learned and Ancient Fathers of the Church it foloweth by a necessarie
al these woordes togeather be hable to prooue Transubstantiation as it is cleare by that is saide already then is M. Hardinges fundation not wel laide and therefore we maie the better doubte of his Conclusion And where as he saith These Newe Maisters thinke it suiffcient to acknowledge a Sacramental changinge and to saie that the Breade is changed into the Sacrament of Christes Bodie and that onely for a shifte it maie please him to remember that Beda welneare niene hundred yeeres agoe expounded the same in like sorte and yet that notwithstandinge was neuer counted neyther Shifter nor Newe Maister His woordes be plaine Panis Vini Creatura in Sacramentum Carnis Sanguinis Christi ineffabili Spiritus Sanctificatione transfertur The Creature of Breade and VVine by the ineffable Sanctification of the Sprite is turned into the Sacrament of Christes Fleashe and Bloude M. Hardinge The .3 Diuision Nothinge can be plainer to this purpose then the saieinges of S. Ambrose Licet Figura Panis Vini videatur nihil tamen aliud quam Caro Christi Sanguis post Consecrationem credendum est Although saith he the forme of Breade and VVine be seene yet after Consecration we must beleue they are nothinge elles but the Fleashe and Bloude of Christe After the opinion of this Father the shewe and figure of Breade and VVine are seene and therefore remaine after Consecration And if we must beleue that whiche was Breade and VVine before to be none other thinge but the Fleashe and Bloude of Christe then are they no other thinge in deede For if they were we might so beleue For beleefe is grounded vpon trueth and what so euer is not true is not to be beleued Hereof it foloweth that after Consecration the accidentes and shewes onely remaine without the Substance of Breade and VVine In an other place he saith as muche Panis iste c. This Breade before the woordes of the Sacramentes is Breade as soone as the Consecration cometh of Breade is made the Bodie of Christe Againe in an other place he saith most plainely That the power of Consecration is greater then the Power of Nature Bicause Nature is changed by Consecration By this Father it is euident that the Nature 178 that is to say the Substance of Breade and by Consecration beinge chaunged into the Bodie and Bloude of Christe theire natural qualities whiche be accidentes continewinge vnchanged for performance of the Sacrament remaine without the Substance of Breade and VVine The B. of Sarisburie Ambroses Bookes be extant and knowen Emonge them al these woordes are not founde Gratian the reporter of them either of purpose or for wante of discretion as a man liuinge in a very barbarous and corrupte season allegeth often one Doctoure for an other the Greeke for the Latine the Newe for the Olde as maie soone appeare to the learned Reader This writer whome M. Hardinge woulde so faine haue to passe by the name of Ambrose in this very place purposely depraueth the Woordes of Christe alleginge that for Scripture that is not to be founde so written in al the Scriptures Whiche is not the manner of S. Amses dealinge But for contentation of the Reader to answeare that thinge that séemeth worthy of no answeare we must vnderstande that the Breade the Wine the Water of their owne Nature without further Consideration are nothinge els but vsual and simple creatures And therefore S. Augustine geueth this general rule touchinge the same In Sacramentes we must consider not what they be of them self but what they Signifie So S. Ambrose writeth of the Water of Baptisme Quid vidisti Aquas vtique sed noÌ„ solas Apostolus docuit non ea coÌ„templanda quae videntur sed quae non videntur VVhat sawest thou in thy Baptisme VVater no doubte but not onely VVater The Apostle hath taught vs to beholde not the thinges that be seene but the thinges that be not seene Otherwise touchinge the very Substance of the Breade and the Wine he saith Sunt quae erant They be the same thinges that they were And immediatly before he calleth the Sacrament touchinge the Breade the Wine whiche are the material partes thereof a Common and a Knowen Creature Yet neuerthelesse touchinge the effecte of the Sacrament we consider not the corruptible Natures or outwarde Elementes but directe our Faith onely to the Bodie and Bloude of Christe S. Ambrose him self leadeth vs thus to saie Ante Benedictionem Verborum Coelestium alia species nominatur post ConsecrationeÌ„ Corpus Christi Significatur Before the Blissinge of the Heauenly VVoordes it is called an other kinde but after the Consecration the Bodie of Christe is Signified But M. Hardinge wil replie This Ambrose saith Figura Panis Vini videtur The Figure of Breade and VVine is seene Therefore we must needes confesse there are Accidentes without a Subiecte If any Olde Writer Greeke or Latine learned or vnlearned euer vsed this Woorde Figura in this sense to wite to signifie a Shewe alone without any Substance then maie M. Hardinge seeme to saie somewhat If neuer any writer vsed it so then haue we good cause to doubte his Conclusion Uerily to leaue other olde writers of al sortes S. Ambrose him self saith Christus apparet in Figura Humana Christe appeareth in the Forme or Figure of a Man And S. Paule saith to like purpose Formam Serui accepit Christe tooke vpon him the Forme of a Seruant I thinke M. Hardinge wil not warrant vs vpon the force of these woordes that Christe had onely the Shape and Shewe and not the very Substance and Nature of a Mannes Bodie For in so saieinge he shoulde seeme openly to fauoure the Olde condeÌ„ned Heresie of the Manichees In saieinge otherwise this woorde Figura cannot further his purpose But S. Ambrose saith Nihil aliud credendum VVe must beleue there is nothinge els Therefore saith M. Hardinge There is no Breade I maruel he hath no further insight nor better skil in his owne Argumentes For here he concludeth a plaine â—ontradictioÌ„ against him self For if there be nothinge els but the Bodie of Christ and we must also beleeue the same then is there neither Forme nor Figure nor Weight nor Sauoure there whiche is contrary to M. Hardinges owne first position and yet by these wooâ—des wée must needes beleue it The meaninge is as it is before saide that accordinge to the Doctrine of S. Augustine in al Sacramentes we sequester our mindes vtterly from the Sensible Creatures and with our Faith beholde onely the thinges that thereby are represented For answeare to the other two places of S. Ambrose here alleged touchinge the changinge of Natures and makinge of Christes Bodie it maie please thee gentle Reader to remember that that is answeared before in the Seconde Diuision hereof vnto the Woordes of S. Cyprian I trowe M. Hardinge wil not say that the Changinge of any
thinge is streight way the Corruption of the same Origen saithe Si mutabuntur Coeli vtique non perit quod mutatur Al be it the Heauens shal be Changed yet the thinge that is Changed is not therefore vtterly abolished and put away The question betweene vs is not whether the Breade be the Bodie of Christe or no but whether in plaine and simple manner of speache it be Fleashely and Really the Bodie of Christe S. Augustine saithe Secundum Quendam Modum Sacramentum Corporis Christi Corpus Christi est After a Certaine Manner of speach the Sacrament of Christes Bodie is the Bodie of Christe And S. Ambrose him selfe herein séemeth wel and sufficiently to open his owne meaninge For thus he writeth as is before alleged Post Consecrationem Corupus Christi Significatur post Consecrationem sanguis Christi Nuncupatur In Typum Sanguinis Christi nos Calicem Sanguinis Mysticum percipimus Carnem Sanguinem quae pro nobis oblata sunt Significamus Similitudinem pretiosi Sanguinis bibis Est Figura Corporis Sanguinis Domini In Similitudinem accipis Sacramentum After Consecration the Bodie of Christe is Signified After Consecration it is Called the Bloude of Christe We receiue the Mystical Cuppe of Bloude in Example of the Bloude of Christe We Signifie the Fleashe and Bloud of Christe that were offered for vs Thou drinkest the Likenes of that Pretiouse Bloude It is a Figure of the Bodie and Bloude of our Lorde For a Likenes or Resemblance of the Bodie of Christe thou receiuest the Sacrament Thus many waies it seemed good to S. Ambrose to qualifie the heate and rigour of his other woordes Nowe if M. Hardinge as his manner is wil cal al these Naked Signes and Bare Figures let him then remember he maketh sporte game at S. Ambrose his owne Doctour â–ª But the Sacramentes of Christe notwithstandinge they be Signes and Figures as they be commonly called of al the Olde Fathers yet are they not therefore Bare and Naked For God by them like as also by his Holy Woorde worketh mightily and effectually in the hartes of the Faithful Touchinge the force of Goddes woorde S. Ambrose writeth thus Vidimus oculis nostris perspeximus in vestigia ClauoruÌ„ eius digitos nostros inseruimus Videmur enim nobis vidisse quem legimus spectasse pendentem vulnera eius Spiritu Ecclesiae scruâ—ante tentasse We haue seene him and beholden him with our eies and haue thrust our fingers into the very holes of his nayles For we seeme to haue seene him whome we haue read and to haue beholden him hanginge on the Crosse and with the feelinge Sprite of the Churche to haue searched his Woundes So saithe S. Cyprian Cruci haeremus Sanguinem sugimus intra ipsa Redemptoris nostri vulnera figimus linguam VVe cleaue to the Crosse and sucke vp the Bloude and thrust our tongues euen within the VVoundes of our Redeemer And in this respecte S. Ambrose saithe Baptismus est Mysterium quod oculus non vidit nec auris audiuit nec in Cor hominis ascendit Baptisme is not bare Water but a Mysterie that the eye neuer sawe the eare neuer hearde nor neuer entred into the harte of Man In respect hereof the Element of Water seemeth nothinge Euen so in respecte of Christes Bodie and Bloude that are represented the Breade and Wine seeme nothinge Thus S. Ambrose saithe in either Sacrament the power of Consecration is greater then the power of Nature Thus by Consecration Nature is Changed M. Hardinge The .4 Diuision Accordinge to the whiche meaninge Theodoretus saith Videri tangi possunt sicut prius intelliguntur autem ea esse quae facta sunt creduntur The Breade and VVine may be seene and felt eas before Consecration but they are vnderstanded to be the thinges whiche they are made and beleeued The B. of Sarisburie Here good Christian Reader I beseche the to consider thus muche by the way In the Uniuersitie of Oxforde and in the late Solemne Disputation holden there againste that godly Father and Martyr of blissed Memorie D. Cranmere the Archebishop of Canturburie the Authoritie of this Father Theodoretus was vtterly refused in open audience for that he was a Grecian and therfore not thought to iudge Catholiquely of the Sacramentes accordinge to the late Determination of the Churche of Rome Whiche thinge notwithstandinge it appeareth M. Hardinge hath nowe reconciled him and made him Catholique How be it this thinge séemeth very strange that one man in the vtteringe of one Sentence without any manner alteringe or change of Woorde should be bothe an Heretique and a Catholique bothe togeather Concerninge the greatest Substance hereof this place of Theodoretus is answeared before in the eighth Article and in the .28 Diuision Here he saithe That the Breade and the Wine are seene and touched as they were before Hereof M. Hardinge concludeth thus Ergo there is neither Breade nor Wine remaininge but onely Accidentes and shewes without Substance This Argument of it selfe is strange and woonderful and the more for that it concludeth plaine contrary not onely to the meaninge but also to the expresse and euident woordes of Theodoretus For thus his woordes lie Qui se ipsum appellauit vitem ille Symbola Signa quae videntur appellatione Corporis Sanguinis honorauit non Naturam mutans c. He that calleth him selfe the Vine honoured the Signes and Tokens whereby he meaneth the Sacramentes that be seene with the name of his Bodie and Bloude not changinge the Nature therof c. And againe Signa Mystica post Sanctificationem non recedunt à Natura sua Manent enim in priori Substantia The Mystical Signes after the Consecration departe not from their owne Nature For they remaine in their former Substance Now let vs compare this texte with M. Hardinges Glose Theodoretus saith The Breade and Wine departe not from their Owne Nature M. Hardinge saithe They departe vtterly from their Owne Nature Theodoretus saithe The Breade and VVine remaine in their former Substance M. Hardinge saithe There remaine onely the Shewes and Accidentes of Breade and VVine without any their former Substance It is a bolde Glose that thus dareth to ouerthrowe the manifest meaninge of the Texte I trowe suche dealinge shoulde be rectified by a Write of Errour Of these plaine woordes of Theodoretus we may wel conclude thus against M. Hardinge The Substance of the Breade and Wine remaineth stil as it was before Therefore the Accidentes and Shewes of Breade and Wine be not there without their Substance For the rest How these Mystical Signes be vnderstanded and beleeued to be the Bodie and Bloude of Christe it is answeared before in the eighth Article and .28 Diuision M. Hardinge The .5 Diuision VVe doo not in like sorte saithe S. Augustine take these two formes of Breade and VVine after Consecration
as we tooke them before Sithe that we graunte faithfully that before Consecration it is Breade and VVine that Nature hath shapte but after Consecration that it is the Fleashe and Bloude of Christe that the Blessinge hath Consecrated In an other place he saithe that this is not the Breade which goeth into the Bodie 179 meaninge for Bodily sustenance but that Breade of life qui animae nostrae substantiam fulcit VVhiche susteineth the substance of our Soule The B. of Sarisburie The former of these two places may be easily discharged by that is answeared before to the woordes of S. Ambrose in the 3. Diuision hereof S. Augustine speaketh of the changinge and auancinge of the Natures of Breade and Wine vnto a Spiritual and Diuine vse and not of the abolishinge of the same As for Accidentes and Shewes standinge without Subiecte and Substance he saithe nothinge True it is The Breade before the Consecration was nothinge els but Bare and Common Breade nowe it is aâ—anced and made a Sacrament of Christes Bodie and Bloude not by Nature but by Consecration aboue Nature Chrysostome saithe Oculis intellectus ista perspiciamus Nihil enim Sensibile tradidit nobis Christus c. Sic in Baptismo Let vs beholde these thinges with the eies of our minde for Christe hath deliuered to vs nothinge that is Sensible c. So likewise in Baptisme I thinke M. Hardinge wil not denie but the Water in Baptisme is a thinge Sensible likewise that the Breade and Wine in the holy Mysteries or at the least the Accidentes and Shewes thereof are thinges Sensible But S. Chrysostome withdraweth vs from the Breade the Wine the Water and al other like thinges that be Sensible to the consideration of the Bodie and Bloude of Christ that are not Sensible in comparison whereof al the reste are consumed and seeme nothinge Touchinge the seconde place The woordes be written bothe in S. Augustine and also in a Booke that is commonly knowen by the name of S. Ambrose De Sacramentis the meaninge whereof nothinge toutcheth neither the Breade nor the Wine but onely the Bodie and Bloude of Christe whiche thereby are represented And therefore this place so vnaduisedly chosen can litle further M. Hardinges fantasie of emptie Accidentes hanginge I know not howe without Substance The woordes be plaine of them selfe without further Exposition Non iste Panis qui vadit in Corpus sed ille Panis vitae aeternae qui animae nostrae Substantiam fulcit Not this Breade that passeth into the Bodie but that Breade of euerlasting life that strengtheneth the Substance of our Soule M. Hardinge knoweth that the Sacrament is receiued into our Bodies Rabanus saieth Sacramentum ore percipitur in alimentum Corporis redigitur The Sacrament is receiued with the mouthe and is turned to the nourrishement of the Bodie But the Bodie of Christe as S. Cyprian saithe Est Cibus MeÌ„tis non Ventris is meate for the Minde not for the Belly So S. Augustine saith Panis iste interioris Hominis quaerit esuriem This Breade seeketh the hunger of the Inner Man Intus bibendo foelix sum Drinkinge in my harte within I am made happy Tertullian saith Ruminandus intellectu fide digerendus est That meate ought to be chewed with vnderstanding and to be digested with Faith Likewise Chrysostome Magnê° iste Panis qui replet MeÌ„tem non Ventrem This greate Breade that filleth the minde and not the belly Of this Breade S. Ambrose speaketh and not of the Sacrament that is receiued into the Bodie Wherefore it appeareth M. Hardinge was not wel aduised how litle this place woulde make for his purpose The Olde Father Origen saithe Accidit vt simpliciores quidam nescientes distinguere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda â—int vocabulorum similitudine falsi ad ineptas quasdam Fabulas figmenta inania se contulerint It happeneth that simple folke beinge not hable to discerne what thinges they be in the Holy Scriptures that are to be applied to the Inner Man and what to the Vtter beinge deceiued by the likenesse of Woordes turne themselues to vaine imaginations and foolishe Pabâ—es M. Hardinge The. 6. Diuision No man can speake more plainely hereof then Cyrillus Hierosolymitanus an Olde Auctour who wrote in Greeke and is extant but as yet remaininge in written hande and commen to the sight of fewe learned men his woordes be not muche vnlike the woordes of the Schoole Doctours Praebetur Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura Panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes Bodie saithe he is geuen vs in forme or figure of Breade Againe his Bloude is geuen vs in forme of VVine A litle after thâ—se woordes he saithe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne menâ—em adhibeas quasi Pani vino nudis sunt enim haec Corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet Panem Vinum nudum tamen firmeâ— te Fides ne gustatu rem diâ—udices quin potiùs pro certo ac comperto habe omni dubitatione relicta esse tibi impartitum Corpus sanguinem Christi Consider not saith this Father these as bare Breade and VVine For these are his Bodie and Bloude as our Lorde saide For although thy sense reporte to thee so much that it is bare Breade and VVine yet let thy Faith staie thee and iudge not thereof by thy taste but rather be right wel assured al doubte put aparte that the Bodie and Bloude of Christe is geuen to thee Againe he saithe thus in the same place Haec cum scias pro certo explorato habeas 180 qui videtur esse Panis non esse sed Corpus Christi item quod videâ—ur vinum non esse quanquam id velit sensus sed sanguineÌ„ Christi ac de eo Prophetam dixisse Panis Cor hominis confirmat firma ipse Cor sumpto hoc pane vtpote Spirituali VVhere as thou knowest this for a very certeÌ„tie that that which seemeth to be VVine is not VVine al be it the sense maketh that accoÌ„pte of it but the Bloude of Christ and that the Prophete thereof saide Breade strengtheneth the harte of man strengthen then thee selfe thy harte by takinge this Breade as that whiche is spiritual And in the .3 Catechesi this Father saith Panis Eucharistiae post inuocationem Sancti Spiritus non amplius est Panis nudus simplex sed Corpus c. The Breade of the Sacrament after praier made to the Holy Ghost is not bare and simple Breade but the Bodie of Christe No we sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe we ought to beleeue and to be verily assured that the Breade is no more Breade after Consecration but the very
Bodie of Christe and the VVine no more VVine but his pretiouse Bloude though they seeme to the eye otherwise though taste and feelinge iudge otherwise and to be shorte though al senses reporte the contrary and al this vpon warrant of our Lordes woorde who saide these to be his Bodie and Bloude and that as he teacheth not in the Breade and VVine And further sithe we are taught by Eusebius Emissenus in Homilies of Easâ—er to beleeue terrena commutari transire the earthly thinges to be chaunged and to passe againe Creaturas conuerti in substantiam Corporis Christi The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude which is the very Transubstantiation and sithe Chrysostome saithe Panem absumi that the Breade is consumed away by the Substance of Christes Bodie And Damascen Breade and VVine Transmuâ—ari supernaturaliter to be chaunged aboue the course of nature and Theophylacte the Breade transelementari in Carnem Domini to be quite turned by chaunginge of the Elementes that is the mater of Substance it consisteth of into the Fleashe of our Lorde and that in an other place Ineffabili operatione transformari etiamsi Panis nobis videatur that the Breade is transformed and changed into an other substantial forme he meaneth that of our Lordes Bodie by vnspeakeable workinge though it seeme to be Breade Finally sithe that the Greeke Doctours of late age affirme the same doctrine amonge whome Samona vseth for persuasion of it the similitude whiche Gregorie Nyssene and Damascene for declaration of the same vsed before whiche is that in Consecration such manner Transubstantiation is made as is the Conuersion of the Breade in nourishinge in whiche it is turned into the Substance of the nourished Methonensis like S. Ambrose woulde not men in this mater to looke for the order of nature seinge that Christe was borne of a Virgin biside al order of nature and saithe that our Lordes Bodie in this Sacrament is receiued vnder the forme or shape of an other thinge lest bloude shoulde cause it to be horrible Niâ—olaus Cabasila saithe that this Breade is no more a Figure of our Lordes Bodie neither a gifte bearinge an Image of the true gifte nor bearinge any desâ—â—ription of the Passions of our Sauiour him selfe as it were in a Table but the true gifte it selfe the moste holy Bodie of our Lorde it selfe whiche hathe truely receiued reproches contumelies stripes whiche was crucified whiche was killed Marcus Ephesius though otherwise to be reiected as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne yet a sufficient of the Greeke Churches Faithe in this pointe affirminge the thinges offered to be called of S. Basile Antitypa that is the samplers and Figures of our Lordes Bodie bicause they be not yet Perfitely consecrated but as yet bearinge the Figure and Image referreth the Chaunge or Transubstantiation of them to the holy Ghost Donec Spiritus Sanctus adueniat qui ea mutet These giftes offered saithe he be of S. Basile called Figures vntil the holy Ghost come vpon them to chaunge them VVhereby he sheweth the Faith of the Greeke Churche that through the holy Ghost in Consecration the Breade and VVine are so chaunged as they may no more be called Figures but the very Bodie and Bloude of our Lorde it selfe as into the same chaunged by the comminge of the holy Ghoste VVhiche change is a chaunge in substance and therefore it may rightly be termed Transubstantiation whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance The B. of Sarisburie This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe I wil not cal his credite into question notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article that is to say like Accidens sine Subiecto A shewe of woordes without Substance He seemeth bothe in woordes and sense fully to agree with Chrysostome Oecumenius and other Gréeke Fathers that neuer vnderstoode this M. Hardinges Newe Religion He shutteth vp the Hearers bodily eyes wherewith they sée the Breade and Wine and boroweth onely the Inner eies of their mindes wherewith they may sée the very Bodie and Bloude of Christe whiche is that Breade that came from Heauen And herein notwithstanding his woordes be quicke violent the more to sturre and enflame the hartes of them vnto whom he speaketh yet he him selfe in plainest wise openeth cleareth his owne meaninge For thus he writeth Ne consideres tanquam Panem Nudum Panis Eucharistiae non est amplius Panis Simplex Nudus Consider it not as if it were Bare Breade The Breade of the Sacramente is no lenger Bare and Simple Breade Whiche woordes are naturally resolued thus It is Breade how be it not onely bare Breade but breade and some other thinge elles biside So where they of M. Hardinges side are woonte to saye Papa non est Purus homo The Pope is not a Bare man I trowe their meaninge is not That the Pope is no man but onely that he is a man yet besides that hath an other Capacitie aboue the condition and state of common men Of these woordes of Cyrillus we maye wel reason thus by the waye The Sacrament is not onely or Bare Breade Therefore it is Breade al be it not onely Bare Breade And thus the same Cyrillus that is brought to testifie that there remaineth no Breade in the Sacramente testifieth moste plainely to the contrary that there is Breade remaininge in the Sacrament And although this answeare of it selfe might séeme sufficient yet good Christian Reader for thy better satisfaction I praye thée further to vnderstande that as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie Bloude euen so and in like phrase and forme of woordes he speaketh of the Oile that they calle Holy of the Water of Baptisme and of other Ceremonies Of the Oile he writeth thus and further by the same expoundeth his meaninge touching the Sacramente Vide ne illud putes esse Vnguentum tantùm Quemadmodum enim Panis Eucharistiae post Sancti Spiritus Inuocationem non ampliùs est Panis Communis sed Corpus Christi sic Sanctum hoc Vnguentum non ampliùs est Vnguentum Nudum neque Commune sed est Charisma Christi Beware thou thinke not this to be Oile onely For as the Breade of the Sacrament after the Inuocation of the Holy Ghoste is no lenger Common Breade but the Bodie of Christe so this Holy oile is no lenger Baâ—e or Common Oile but it is the Grace of Christe By these woordes there appeareth like change in the one as in the other As the Oile is the Grace of Christe so is the Breade the Bodie of Christe and as the Nature and Substance of the Oile remaineth
stil although it be not Bare or Common Oile so the Nature or substance of the Breade remaineth still although it be not Common or Bare Breade In like sorte he writeth of the Water of Baptisme Non tanquam Aquae Simplici studeas huic Laâ—achro Ne Aquae Simplicitaâ—i mentem adhibeas Beholde not this Bathe as Simple VVater Consyder not the Simplicitie of the VVater Of these conferences of places we maie wel geather thus The Water in the Holy Mysterie of Baptisme notwithstandinge it be not Bare Common Water yet neuerthelesse contineweth stil in the Nature and Substance of very Water So likewise the Breade in the Holy Mysterie of Christes Bodie notwithstandinge it be not Bare and Common Breade yet neuerthelesse in Nature and Substance is Breade stil. But Cyrillus saith It is no Breade it is no Wine notwithstandinge it appeare so vnto the senses Chrysostome saith The substance of Breade is consumed Emissenus saith It is turned into the substance of Christes Bodie and Damascenus and Theophylactus later writers of no greate credite auouche the same It is plaine that both Cyrillus and al other olde learned Fathers laboure euermore with al vehemencie and force of woordes to sequester and pulle their hearers from the iudgement of their senses to beholde that Breade that geueth life vnto the worlde And therefore he calleth it Spiritual Breade and of Christes Bloude he saith thus Bibe vinum in corde tuo Spirituale scilicet vinum Drinke that VVine not with thy Bodily mouth but in they harte I meane that Spiritual VVine Againe he sheweth wherefore the Iewes were offended with Christe and openeth the very cause of the grossenes of their erroure Iudaei non audientes Verba Christi secundum Spiritum Scandalizaâ—i abierunt reâ—rò eò quòd existimarent sefe ad humanaruÌ„ Carnium esum incitari The Iewes not hearinge Christes VVoordes accordinge to the Sprite were offended and went from him for that they thought they were encourraged to eate Mannes Fleashe Againe he saith Gustate videte quòd suauis est Dominus Num hoc Corporeo palato vt istud dijudicetis vobis praecipitâ— NequaquaÌ„ sed potius certa Fide Taste and see that the Lorde is delectable What are you commaunded to iudge this with youre Bodily mouth No not so but with vndoubted Faith In this sense the Water in Baptisme geueth place to the Bloude of Christe and of it self seemeth nothinge Likewise the Breade in the Sacrament of Christes Bodie geueth place to the Bodie of Christe and in respecte thereof is vtterly nothinge Whiche thinge concerninge the Water of Baptisme Paulinus seemeth to expresse thus Fonsque nouus renouans hominem quia suscipit dat Munus siue magis quod deâ—init esse per vsum Tradere Diuino mortalibus incipit vsu. Likewise Chrysostome Non erit Aqua Potationis sed Sanctificationis It shal not be Water to Drinke as it was before but VVater of Sâ—nctification as before it was not This is the very Substance of the Sacramentes in respecte whereof the corruptible Elementes of Breade Wine and Water are consumed taken for nothinge This thinge Chrysostome expresseth notably to the eie by this example Lanae cùm tinguntur naturae suae nomen amittunt tincturae nomen accipiunt non vltrà vocas Lanam sed vel PurpuraÌ„ vel CoccinuÌ„ vel Prasinum c. VVool when it is died looseth the name of his owne Nâ—ture and taketh the name of the Coloure Thou callest it no lenger wool but Purple or Scarlet or greene c. Notwithstandinge the very Substance of Wool remaineth stil. And so Pachymeres saith The Holy Oile is no lâ—nger called Oile but it is turned into Christe His woordes be plaine Oleum enim est Christus For the Cile is Christe Not meaninge thereby that the Oile is no Oile but onely that in respecte of Christe that thereby is Signified the Oile is Consumed and appeareth nothinge So Paulus that Famous learned Lawier saith Res vna per praeualentiaÌ„ trahit aliam One thinge by force of greater weight draweth an other with it Thus therefore saithe Cyrillus The Breade that wee see is now not Breade â—ut Christes Bodie and the VVine that wee see is now not VVine but Christes Bloud As if he should say These Elementes or Creatures are not so muche the thinges that they be in déede as the things that they represent For so S. Augustine saith generally of al Sacramentes as it hath beene alleged once or twise before In Sacramentes wee may not consider what they be in deede but what they signifie And to the same ende S. Ambrose saith Magis videtur quod non videtur It is better seene that is not seene And al this is wrought bothe in the Mysterie of Baptisme and also in the Mysterie of Christes Bodie not by the woorke or force of Nature but by the Omnipotent power of the Sprite of God and by the warrant of Christes Woorde Thus Emissenus thus Damascene thus Theophylacte say the Bread is changed into the Substance of Christes Bodie I meane euen so as the same Theophylacte saith VVee our selues are Transelemented Transubstantiate into the Bodie of Christe For thus he imagineth Christe to say Miscetur mihi Transelementatur in me And in like sorte Chrysostome speakinge of the Corruption and Renewinge of the worlde saith thus Opus erat quasi Reelementationem quandam fieri It was needeful that the Elementes were Transubstantiate or made new So S. Peter saith Efficimur consortes Diuinae naturae VVee are made partakers of the Diuine Nature And a Heathen writer saithe Homo transit in Naturam Dei A man is turned into the Nature of God Al these and other like Phrases of speache must be qualified with a sober and a discrete construction otherwise accordinge to the simple tenour of the woordes they cannot stande Therefore S. Chrysostome intreating of the Exposition of the Scriptures saith thus Diuina opus est Gratia ne nudis verbis insistamus Nam ita Haeretici in errorem incidunt neque Sententiam neque Auditoris habitum inquirentes Nisi enim tempora locos auditorem alia huiusmodi consideremus multa sequentur absurda VVee haue neede of Goddes Heauenly Grace that wee stande not vpon the Bare VVoordes For so Heretiques fal into errour neuer consideringe neither the minde of the Speaker nor the disposition of the Hearer Onlesse wee weigh the Times the Places the Hearers and other like Circumstances many inconueniences must needes folow Uerily Bertramus an Ancient writer saithe Ipse qui nunc in Ecclesia c. He that now in the Churche by his Omnipotent Power Spiritually turneth the Breade and the VVine into the Fleashe and Bloud of his Bodie the same inuisibly made his Bodie of the Manna that came from Heauen and of the VVater that flowed from the Rocke inuisibly he made his owne Bloude Thus
as the Fathers say Manna was made Christes Bodie or the Water in the Wildernesse was made his Bloud euen so they say The Breade and Wine are likewise made Christes Bodie and Bloud Now that it may throughly appeare euen vnto the Simple what the godly Fathers meante by suche extraordinarie vse of speache it shal not be from the purpose to reporte certaine woordes of Gregorius Nyssenus touchinge the same and that in suche order as they are written Thus therefore he saithe Nam hoc Altare c. This Aultar whereat wee stande is by Nature a Common stoane nothing differinge from other stâ—anes whereof our walles be builte and our pauementes laied but after that it is once dedicate to the honour of God and hath receiued Blessinge it is a holy Table and an vndefiled Aultar afterwarde not to be touched of al men but onely of the Priestes and that with reuerence Likewise the Breade that first was common after that the Mysterie hath halowed it is both called and is Christes Bodie likewise also the wine Christes Bloude And where as before they were thinges of smal valewe after the Blissinge that commeth from the Holy Ghost either of them both worketh mightily The like Power also maketh the Priest to be Reuerende and Honorable beinge by meane of a newe Benediction diuided from the common sorte of the people Hereby we see as the Aultare whiche in some places both for steadines and continewanâ—e was made of stoane was changed from the former state and yet remained stoane stil and as the Priest or Bishop was changed from that he was before and yet remained in Substance one man stil so by the iudgement of this Ancient Father the Breade and Wine are changed into Christes Bodie and Bloude and yet remaine Breade and Wine in Nature stil. And for as muche as M. Hardinge to make good and to mainteine this his Newe Erroure hath here alleged togeather niene Doctours of the Gréeke Churche as subscribinge and wel agreeinge thereto vnderstande thou good Christian Reader for the better information and direction of they iudgement that the Grecians neuer consented to the same from the first preachinge of the Gospel there vntil this daie as it is easy to be seene in the last action of the General Councel holden at Florence And Duns him self hauinge occasion to intreate hereof writeth thus Ad hanc sententiam principaliter videtur mouere quod de Sacramentis tenendum est sicut tenet sancta Romana Ecclesia Ipsa autem tenet Panem Transubstantiari in Corpus Vinum in Sanguinem To this determination this thinge seemeth specially to leade that we must holde of the SacrameÌ„tes as the holy Churche of Rome holdeth c. For Confirmation hereof he allegeth not the Greeke Churche as knowinge it had euermore holden the contrary but onely the Particular DeterminatioÌ„ of the Churche of Rome concluded first in the Councel of Lateran in the yeere of our Lorde a Thousande two hundred and fifteene and neuer before And Isidorus the Bishop of Russia for that after his returne home from the Councel of Florence he beganne to practise both for vnitie herein and also in al other causes to be concluded bytwéene his Churches and the Churche of Rome was therefore deposed from his office and vtterly forsaken of al his Cleregie So wel they liked this Newe diuise of Transubstantiation M. Hardinge wil replie Cyrillus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche he expoundeth In specie vel Figura Panis In the Forme or Figure of Breade And this as he imagineth is as muche as Accidentes without Subiecte What manner consideration leadeth him hereto I cannot tel But it is most certaine that by this very waye the Olde Heretiques were leadde into their Errours Marcion the Heretique helde that Christe appeared not in the very Natural Bodie of a Man but onely in a fantasie or shewe of a mannes Bodie And to prooue the same he vsed M. Hardinges reason For it is written saide he In Similitu dinem hominum factus est Figura inuentus ut homo He was made after the Likenes of menne and founde in Figure whiche M. Hardinge expoundeth in Shewes and Accidentes as a man And S. Ambrose saith Nec sibi blandiatur virus Apollinare quia ita legitur Et Specie inueÌ„tus vt homo Let not that Heretique Apollinaris flatter him self for that it is thus written He was founde in Figure and Forme as a man Here we sée M. Hardinge is driuen to fight with Olde Heretiques Weapens otherwise his frendes woulde not iudge him Catholique S. Ambrose saith Christe appeared In Figura humana In the Figure of a Man Origen saith Câ—â—ristus est expressa Imago Figura Patris Christe is the expresse Image and Figure of his Father Againe S. Ambrose saith Grauior est ferri species quà m Aquarum Natura The Forme of yâ—on is heauier then the Nature of the Water And Gregorie Nyssene saith Sacerdos quod ad speciem externam attinet idem est qui suit The priest as touchinge his appearance or outwarde Forme is the same that he was before And wil M. Hardinge geather hereof that Christe or a Peece of yron or a Priest is nothinge els but an Accident or a Shewe without Substance Bysides al this M. Hardinge is faine to falsifie Cyrillus his owne Doctoure and to allege his woordes otheâ—wise then he founde them For where as in the common Latine Translation it is writen thus Sciens panem hunc qui videtur à nobis non esse Panem etiamsi gustus Panem esse sentiat Knowinge that this Breade that is seene of vs is no Breade al be it our taste doo perceiue it to be Breade M. Hardinge hath chosen rather to turne it thus Cum scias qui videtur esse Panis non esse sed Corpus Christi Knowinge that the thing that seemeth to be Breade is no Breade but the Bodâ—e of Christe Wherein he hath bothe skipte ouer one whole clause and also corrupted the woordes and meaninge of his Authour For Cyrillus saith With our outwarde eies wee see Breade M. Hardinge saith It appeareth or seemeth onely to be Breade Cyrillus saith Our tast perceiueth or knoweth it to be Breade This clause M. Hardinge hath leaft out both in his Latine Translation and also in the Englishe But speakinge of the Cuppe he turneth it thus Al be it the sense make that accoumpte of it Corrupte Doctrine must needes holde by Corruption For it is certaine Cyrillus meante thus That as we haue two sortes of eies Corporal of the Bodie and Spiritual of the Minde so in the Sacramentes we haue two sundrie thinges to beholde With our Bodily Eyes the Material Breade With our Spiritual Eyes the verye Bodye of Christe And thus the Woordes of Cyril agrée directly with these Woordes of S. Augustine Quod videtis Panis est quod etiam oculi vestri renuntiant Quod
rest But for as muche as many either of simplicitie or of the greate reuerence thei beare towardes that Holy Mysterie haue persuaded them selues that Christes woordes touchinge the Institution thereof must of necessitie be taken plainely and as they sounde that is to saie without Figure and for as muche also as S. Augustine saith It is a daungerous mater and a Seruitude of the Soule to take the Signe in steede of the thinge that is Signified Therefore to auoide confusion least the Simple be deceiued taking one thinge for an other I thinke it necessarie in fewe woordes and plainely to touche what the Ancient learned Fathers haue written in this behalf And to passe by that Christ him self saith Doo this in my Remembrance And that S. Paule saith Ye shal declare the Lordes Deathe vntil he come And likewise to passe by a greate many other Circuâ—stances whereby the trueth hereof maie soone appeare The nature and meaninge of a Sacrament of the Olde Fathers is thus defined Sacramentum est Sacrum Signum A Sacrament is a Holy Token Whiche Definition is common and agreeth indifferently to al Sacramentes Therefore S. Augustine saith Signa cùm ad res Diuinas pertinent Sacramenta appellantur Signes when they be applied vnto Godly thinges are called Sacramentes And the cause why Sacramentes are ordeined is this That by meane of suche Uisible and Outwarde thinges we maie be leadde to the consideration of Heauenly thinges Therefore Dionysius saith Non est possibile animo nostro ad immaterialem illam ascendere Coelestium Hierarchiarum contemplationem nisi ea quae secundum ipsum est materialâ— manuductione vtatur It is not possible for our minde to lifte vp it self to the Spiritual contemplation of Heauenly thinges onlesse it haue the Corporal leading of suche natural thinges as be aboute it Likewise againe Nos Imaginibus Sensibilibus quantum fieri potest ad Coelestes contemplationes adducimur By Sensible Images we are leadde as much as may be to Heauenly contemplations And touching this holy Mysterie of Christes Bodie and Bloud the cause of the Institution thereof was as Chrysostome saith to keepe vs stil in Remembrance of Christes greate benefite and of our Saluation Whiche thinge S. Hierome openeth in this sorte Vltimam nobis memoriam reliquit Vt si quis peregrè proficiscens aliquod pignus apud eum quem diligit relinquat vt quoties illud viderit possit eius beneficia amicitiam memorari quod ille si perfectè dilexit non potest videre sine ingenti dolore sine fletu He leafte vnto vs his last Remembrance As if a man goinge a farre iourney leaue a token with his frende to the ende that he seeinge the same may Remember his benefites and his frendeship which token that frende if he loue vnfainedly cannot see without greate motion of his minde and without teares So saithe S. Basile Quid vtilitatis habent haec Verba Nempe vt Edentes Bibentes perpetuò memores simus eius qui pro nobis mortuus est ac Resurrexit VVhat profitte haue these woordes Verily that wee Eatinge and Drinkinge may euermore be mindeful of him that died for vs and rose againe So S. Ambrose Quia morte Domini liberati sumus huins rei memores in Edendo Potando Carnem Sanguinem quae pro nobis oblata sunt Significamus Bicause wee are made free by the Death of our Lorde beinge mindeful thereof in Eatinge and Drinkinge wee Signifie the Fleashe and Bloud that Christe offered for vs. Origen expoundinge these woordes of Christe Onlesse ye Eate the Fleashe of the Sonne of Man c. saith thus Agnoscite Figuras esse quae in Diuinis voluminibus scriptae sunt ideo tanquaÌ„ Spirituales non tanquam Carnales examinate intelligite ea quae dicuntur Nam si quasi Carnales ista suscipitis laedunt vos non alunt Know ye that these be Figures written in the Holy Scriptures and therefore examine and vnderstande ye the thinges that be spoken as men Spiritual and not as Carnal For if ye take these thinges as Carnal men they hurte you and feede you not Tertullian expoundeth Christes woordes in this wise Hoc est Corpus meum hoc est Figura Corporis mei This is my Bodie That is to say This is a Figure of my Bodie S. Ambrose speaking of the Sacrament of Christes Bodie vseth oftentimes these termes a Figure a Similitude a Signe a Token of Christes Bodie S. Augustine biside infinite other places saith Christus adhibuit Iudam ad ConuiuiuÌ„ in quo Corporis sui Figuram Discipulis â—uis commendauit Christe tooke Iudas vnto his Table whereat he gaue vnto his Disciples the Figure of his Bodie And writinge against the Heretique Adimantus he saith Non dubitauit Dominus Dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to say This is my Bodie when he gaue a Token of his Bodie So Chrysostome Si mortuus Christus non est cuius Symbolum ac SignuÌ„ hoc Sacramentum est If Christe died not whose Signe and whose Token is this Sacrament So S. Hierome In Typo Sanguinis sui non obtulit Aquam sed Vinum In token of his Bloude he offered not Water but Wine I leaue other like Authorities welneare infinite These fewe maie suffice for a taste This was the Olde Fathers manner of writinge neither was there any man then that euer controlled them therefore or called them Figurers M. Hardinge The .2 Diuision For the Better vnderstandinge of suche places where these termes are vsed in the mater of the Sacrament the Doctrine of S. Augustine In Sententijs Prosperi maye serue very wel which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus Sacrificium Ecclesiae doubus confici duobus constare visibili Elementorum Specie inuisibili Domini nostri Iesu Christi Carne Sanguine Sacramento id est externo Sacro Signo re Sacramenti id est Corpore Christi c. This is that we saye saithe he whiche by al meanes we goe aboute to proue that the Sacrifice of the Churche is made of two thinges and consisteth of two thinges of the visible shape of the elementes whiche are Breade and VVine and the inuisible Fleashe and bloude of our Lorde Iesus Christe Of the Sacrament that is the outwarde Signe and the thinge of the Sacrament to witte of the Bodie of Christe c. By this we vnderstande that this woorde Sacrament is of the Fathers two waies taken First for the whole Substance of the Sacramente as it consisteth of the outwarde Formes and also withal of the very Bodie of Christe verily presente as S. Augustine saithe the Sacrifice of the Churche to consist 186 of these two Secondly it is taken so as it is distincte from that hidden and diuine
Vnder these Holy Formes Christes Bodie is Really Presente But Tertullian him selfe speaketh nothinge of any Presence Al these petite Gloses M. Hardinge hath diuised of his owne as if it were lawful for a Catholike man to examine the Olde learned Fathers vpon the Racke and to make them speake what him listeth Tertullian onely saithe thus Christe tooke Breade and made it his Bodie And bicause these woordes seemed doubteful and mighte be diuersely taken he openeth his owne meaninge in this wise This is my Bodie That is to saye A Figure of my Bodie And touchinge this woorde Fecit in what sense it is vsed in the Holy Fathers I haue spoken at large before in the Tenthe Article and the Seconde Diuision Yet a little more to open M. Hardinges folie in this behalfe whereas in these twoo seueral Propositions Hoc est Corpus and Hoc est Figura this pronowne Hoc as Tertullian vseth it hath relation onely to one thinge as if he woulde saie This Breade is my Bodie and This Breade is a Figure M. Hardinge to make vp this Newe Construction contrary bothe to Tertullians minde and also to the Natural course of the woordes imagineth the same pronowne Hoc in the firste place to Signifie one thinge and in the seconde place to Signifie an other thinge As if Tertullian in the former clause had written thus Hic Panis This Breade is my Bodie and in the seconde thus Haec Accidentia These Accidentes are a Figure of my Bodie And so where as these twoo Propositions shoulde sounde bothe one thinge the one beinge onely a declaration of the other by M. Hardinges Exposition they are made to sounde twoo diuerse thinges the one nothinge like vnto the other Thus M. Hardinge vseth the Ancient Fathers in like sorte as they saye Procustes the cruel Gyant was wonte in olde times to vse his Prisoners If they be longer then his measure he choppeth them shorter If they be to shorte he racketh them longer And where he saithe The Sacramentes of the Newe Testamente Conteine Couertly vnder them the thinge it selfe that they Signifie and that accordinge to Christes promisse Uerily this saieinge Couertly conteineth a greate vntrueth For as he is not hable to allege any Ancient learned Father that euer once mentioneth this priuie and secrete beinge vnder suche Couerte so is he not hable to shewe that Christe euer made him any suche promisse touching the same And notwithstandinge Baptisme be a Sacrament of the Newe Testament yet contrary to M. Hardinges Newe Decree it conteineth not Couertly and Really the thinge that it Signifieth True it is the Newe Sacramentes of Christes Institution are plainer and clearer then the Olde as the Gospel is plainer and clearer then the Lawe But the thinges Signified are no more conteined in the one then in the other Therefore S. Augustine saithe Idem in Mysterio illorum Cibus noster The Spiritual meate that they had in the Olde Lawe and the Spiritual meate that wee haue in the Gospel in a Mysterâ—e is al one And againe Spiritualem escam comederunt eandem quam nos They did eate the same Spiritual meate that we eate And the whole difference bitwéene the Sacramentes of the Olde Testament and the Sacramentes of the Newe he openeth thus In illis Sacrificijs quid nobis esset donandum Figuratè significabatur In hoc autem Sacrificio quid nobis iam donatum sit euidenter ostenditur In illis Sacrificijs praenuntiabatur Filius Dei pro impijs occidendus in hoc autem pro impijs annuntiatur occisus In the Sacrifices of the Olde Lawe it was signified vnder a Figure what thinge shoulde be geuen vnto vs but in this Sacrifice it is plainely shewed what thinge is already geuen vnto vs. In the Sacrifices of the Olde Lawe it was shewed by a Figure that the Sonne of God shoulde be slaine for the wicked But in this Sacrifice it is declared that he hath beene already slaine for the wicked Suche differences the Olde Fathers finde bitweene these Sacrifices but of M. Hardinges Conteining or Couerte they know nothinge The reason that M. Hardinge can geather hereof standeth thus Tertullian saithe The Sacrament is a Figure of Christes Bodie Ergo Christes Bodie is therein Coâ—uertly Conteined vnder the Accidentes M. Hardinge The .7 Diuision That Tertullian in this place is so to be vnderstanded we are taught by the greate learned Bishop S. Augustine and by Hilarius who was Bishop of Rome nexte after Leo the firste S. Augustines woordes be these Corpus Christi veritas Figura est Veritas dum Corpus Christi Sanguis in virtute Spiritus Sancti ex Panis vini substantia efficitur Figura verò est quòd exterius sentitur The Bodie of Christe is bothe the Trueth and the Figure The truethe whiles the Bodie of Christe and his Bloude by the power of the holy Ghost is made of the Substance of Breade and VVine And it is the Figure that is with outwarde sense perceiued VVhere S. Augustine here saithe the Bodie and Bloude of Christe to be made of the Substance of Breade and VVine beware thou vnlearned man thou thinke them not thereof to be made as though they were newly creatâ—d of the mater of Breade and VVine neither that they be made of Breade and VVine as of a mater but that where Breade and wine were before after Consecration there is the very Bodie and Bloude of Christe borne of the Virgin Marie and that in Substance in sorte and 〈◊〉 to our weake reason incomprehensible The B. of Sarisburie These woordes are Bastarde and misbegotten as nothinge resemblinge neither the sense nor the woordes of S. Augustine but rather contrary to them both They are alleged onely by certaine late writers as namely by Gratian by Peter Lombarde and by Algerius as other thinges also be without any greate choise or iudgement Onely S. Augustine vpon whome they are fathered and therefore shoulde beste knowe them knoweth them not Howe be it by what so euer name wée may cal this Newe Doctoure M. Hardinge findeth him so farre and so ranke of his side that he is faine to checke him of to muche riâ—t and to cal him backe Beware thou vnlearned Man saithe he if thou take not very good heede this Newe Doctour whome I cal S. Auâ—ustine wâ—l deceiue thee This Augustine saithe Christes Bodie is made of the Substance of Breade But say thou Christes Bodie is not made of the Substance of Breade This Augustine saithe twise togeather in one place Christes Bodie is created but he was not wel aduised what he saide Therefore saie thou Christes Bodie is not created beleeue not this Augustines woordes he saithe one thinge and thinketh an other Thus this Doctour is sette to Schoole But it may wel be doubted whether wée ought to geue more credite to this younge S. Augustine that cannot tel his owne tale or to M. Hardinges Commentarie that goeth so
name any Figure in these cases it is lawful for M. Hardinge to heape Figure vpon Figure and that not suche Figures as haue beene vsed by any the Ancient Fathers but suche as he him selfe for a shift can best diuise Tertullian saith M. Harding supposeth that Christe when he had the Breade in his hande and saide Hoc This shewed onely the Uisible Accidentes and Formes of Breade as if Christe had saide This Whitenesse this Roundenesse this Breadth this Lightnesse c. is my Bodye By whiche skilful construction it must néedes folow that Christe had a Bodie made of Accidentes How be it saith M. Hardinge this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father After so many faire woordes he beginneth vtterly to mislike him and concludeth in the ende that he wrote he knew not what and tooke vpon him to expounde Christes woordes and yet vnderstoode not what Christe meante and that not in any deepe Allegorie or other Spiritual or secrete meaning but euen in the very Literal Sense and outwarde sounde of Christes woordes And thus Tertullian is charged not onely with Ignorance but also with Presumption But if as M. Hardinge saith Tertullian vnderstoode not Christes meaning what if some man woulde likewise say M. Hardinge vnderstandeth not Tertullians meaninge And what if the simple Reader vnderstande not M. Hardinges meaninge It were to muche to say further M. Hardinge vnderstandeth not his owne meaninge Uerily Tertullian not once nameth any one of al these M. Hardinges strange Fantasies neither Forme nor Accident nor Uisible nor Inuisible nor Outwarde Element nor Secrete Presence nor Really nor Substantially nor I know not what He wrote and meante plainely in these cases as others the learned Fathers wrote and meante And touchinge the woordes of Christe This is my Bodie he saithe not These Shewes or Accidentes of Breade as M. Hardinge ful vnaduisedly expoundeth him but this Breade is my Bodie Wherein he hath the consent bothe of the Scriptures and also of the Ancient Doctours of the Churche S. Paule saith Not the outwarde Fourme or Accident but The Breade that wee Breake is the Participation of Christes Bodie Irenaeus saithe Panis in quo Gratiae actae sunt est Corpus Domini The Breade wherein thankes are geuen is the Bodie of the Lorde Origen saithe Dominus Panem Discipulis dabat dicens Hoc est Corpus meum Our Lorde gaue Breade vnto his Disciples saieinge This is my Bodie So S. Cyprian Vinum fuit quod Sanguinem suum dixit It was Wine that he called his Bloud So Chrysostome Christus cùm hoc Mysterium tradidit Vinum tradidit Christe when he gaue this Mysterie he gaue wine Likewise Cyrillus Christus Fragmenta Panis dedit Discipulis Christe gaue Fragmentes or peeces of Breade to his Disciples Thus Tertullian vnderstoode and expounded the woordes of Christe Wherfore it is greate folie to charge him with this new imagination of Accidentes and so vnaduisedly and without cause to reprooue him for speakinge that he neuer spake By these wée may the better iudge of M. Hardinges owne Exposition For thus he saith VVhen Christe saide Hoc This he shewed not foorth the Visible Accident or Forme of Breade but his very Natural Bodie It appeareth that M. Hardinge either litle considereth or not muche regardeth his owne woordes For al the reast of his side holde for most certainâ— that their Transubstantiation is not wrought before the vttering of the last Syllable Whiche thinge notwithstanding M. Harding contrary to aâ— his felowes I wil not say contrary to him selfe saith that the Breade is turned into Christes Bodie onely at the vtterance of the first Syllable And so by this Newe Diuinitie Christes Bodie is made Present and the Sacrament is a Sacrament before Consecration al is ended before it be begonne whiche in M. Hardinges Schooles not longe sithence was counted an errour aboue al errours whiche to shifte they were faine to diuise Indiuiduum Vagum Againe if this Pronowne Hoc haue relation to Christes Bodie then must wee of force by M. Hardinges Fantasie thus expounde the woordes of Christe This is my Bodie that is to say My Bodie is my Bodie Whiche Exposition of M. Hardinges D. Holcote saith is vaine and peeuish and to no purpose And where as M. Harding saith None of al the Olde Fathers euer expounded these woordes of Christe by a Figure I maruel he canne so boldely vtter and publishe so greate vntrueth without blusshinge For he knoweth right wel that scarcely any one of al the Olde Fathers euer expounded it otherwise Damascene and Theophylacte are very Younge Doctours in comparison of them that wee may iustly cal Olde as standinge farre without the compasse of the first sixe hundred yéeres and otherwise freight with greate errours and sundrie folies Therefore I thinke it not amisse for shortenesse of time to passe them by Yet by the way let vs a litle viewe M. Hardinges Logique Thus he teacheth vs to reason Tertullian by this Pronowne Hoc vnderstoode the outwarde Accident or Fourme of Breade Ergo Christes Bodie it selfe is a Figure M. Hardinge The .10 Diuision And the cause why Tertullian so expounded these woordes of Christe was that thereby he â—ight take aduantage against Marcion the heretique as many times the fathers in heate of disputation doo handle some places not after the exacte signification of the woordes but rather folow such way as serueth them best to confute their aduersarie VVhiche manner not reporting any vntrueth S. Basile dooth excuse in the settinge foorth of a disputation not in prescribinge of a Doctrine As he defendeth Gregorius Neocaesariensis against the Sabellians for that in a contention he had with Aelianus an Ethnike to declare the Mysteries of the Trinitie he vsed the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be wel seene in the Fathers know they must vse a discreation and a sundrie iudge betweene the thinges they write Agonisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by way of contention or disputation and the thinges they vtter Dogmatic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by way of settinge foorth a doctrine or mater of Faith Neither in that contention did Tertullian so muche regarde the exacte vse of woordes as how he might winne his purpose and driue his aduersarie denieing that Christe tooke the true Bodie of man and that he suffered death in deede to confesse the trueth which he thought to bringe to passe by deducing of an argument from the Figure of his Bodie whiche consisteth in that whiche is visible in the Sacrament to prooue the veritie of his Bodie And therefore in framing his reason by way of illation he saith Figura autem non esset nisi veritatis esset Corpus There were not a Figure onlesse
Euangelium est Dei Verbi Domini Iesu Christi Praesentia ad humani generis salutem Incarnati The Gospel is the Presence of our Lorde Iesus Christe whiche is the Woorde of God Incarnate vnto the Saluation of Mankinde And therefore S. Augustine saithe Nostra Sacramenta dant Salutem Iudaeorum Sacramenta promittebant Saluatorē Non quòd iam acceperimus vitam aeternā sed quòd iam venerit Christus qui per Prophetas pronuntiabatur Our Sacramentes doo geue Sauation The Sacramentes of the Iewes promised a Saueour I speake not this for that we haue already atteined Euerlastinge life but for that Christe is already come that was pronounced by the Prophetes Out of these Fathers woordes M. Hardinge reasoneth in this wise The Brightnes of the Gospel is but a Figure in Comparison of that Brightnes that is to come Ergo Christes Bodie is secretely hidden vnder the outwarde Formes and Accidentes of the Sacrament Howe be it it maie soone appeare vnto the discrete and indifferent Reader that in al these woordes there is no manner mention neither of Secresie nor of Presence nor of Absence nor of Formes nor of Elementes nor of Accidentes nor in expresse woordes of any Sacramente Nazianzene notwithstandinge he mai◠seeme to touche the Sacrament of Christes Bodie yet in deede he speaketh onely of the Spiritual Foode of the knowledge of God and not of the Sacrament as it is plaine both by the place it self and also by the woordes that immediatly folowe after The woordes that went before are these Christus bibet nobiscum Nouum Vinum in Regno Patris Christe wil drincke with vs Newe Wine in the Kingdome of his Father The woordes that folowe are these Quis est hic porus quae est haec oblectatio Nostra quidem Discere illius verò Docere Doctrina enim etiam docenti alimenti instar est What is this Drinke and what is this Pleasure Of our parte it is to Learne of Christes parte it is to Teache For Doctrine euen vnto him that teacheth is a kinde of meate It is very muche for M. Harding thus to conclude his imaginations of the Sacrament by these Fathers that speake not one woorde of the Sacramēt Touching that is here alleged of Secrete and Priuie Beinge the Catholique Fathers doo confesse that Christe is in the Sacramentes of the New Testament as he was in the Sacramentes of the Olde So S. Augustine saith Quicunque in Manna Christum intellexerunt eundem quem nos Cibum Spiritualem manducauerunt As many as in Manna vnderstoode Christe fedde of the same Spiritual Breade that we feede of Againe he saith Videte ergo Fide manente Signa variata Ibi Petra Christus Nobis Christus quod in Altari Dei ponitur Beholde the Faith standinge one the Signes or Sacramentes are changed There the Rocke was Christe Vnto vs that thinge is Christe that is laide vpon the Aultar As Christe is nowe here so was Christe then there And as Christe is nowe in the Breade so was Christe then in the Rocke and none otherwise But what canne be so plaine as that Nazianzene him self writeth whome M. Hardinge hath chosen specially for his Authour These be his woordes Pellent me ab Altaribus At ego noui aliud Altare cuius ea omnia quae nunc videntur exemplaria tantùm sunt non manu aut ascia elaboratum Mentis opus est Contemplationis ascensus Ibi astabo acceptabilia offeram Sacrificium Oblationem Holocausta quae tantò praestantiora sunt quà m ea quae nunc aguntur quantò Veritas potior est quà m Vmbra They wil driue me from the Aultars or Communion Tables But I knowe an other Aultar whereof al the thinges that are nowe seene are but Samplars not wrought by hande or instrument It is the worke of the minde and the Eleuation of the harte There wil I stande and offer vp acceptable Sacrifices Whiche so farre exceede the Sacrifices that are made here as the Trueth exceedeth a Shadowe M. Hardinge The .14 Diuision Certaine fathers vse the woordes Signum Sacramentum that is Signe and Sacrament in the same signification S. Augustine In Libro Sententiarum Prosperi saith thus Caro eius est quam forma Panis opertam in Sacramento accipimus Sanguis eius quem sub vini specie sapore potamus Caro videlicet Carnis Sanguis est Sacramentum Sanguinis Carne Sanguine vtroque Inuisibili Spirituali Intelligibili Signatur visibile Domini nostri Iesu Christi Corpus palpabile plenum gratia omnium virtutum Diuina Maiestate It is his Fleashe that we receiue coouered with the Forme of Breade in the Sacrament and his Bloude that vnder the shape and sauoure of wine we drinke Soothly Fleashe is a Sacrament of Fleashe and Bloude is a Sacrament of Bloude by the Fleashe and the Bloude both Inuisible Spiritual intelligible our Lorde Iesus Christe his visible and palpable Bodie ful of the grace of al vertues and Diuine Maiestie is Signified or as it were with a Signe noted In these woordes of S. Augustine we see the fleashe of Christe called a Sacrament of his fleashe and the Bloude a Sacramente of his Bloude in as muche as they be couered with the Forme of Breade and VVine yet verily and in Substance present And likewise he letteth not to calle this Veritie or Trueth of the thinges them selues thus couertly exhibited a Signe of Christes Visible and Palpable Bodie so that the naminge of a Signe dooth not importe a separation from the Trueth but sheweth a distincte manner of the Truethe exhibited And therefore accordinge to the Trueth of the manner of exhibitinge it is not the Fleashe of Christe but the Sacrament of the Fleashe of Christe for that the Fleashe doth not exhibite it selfe in his owne shape but in a Sacrament The B. of Sarisburie In this saieinge of S. Augustine M. Hardinge séemeth specially to note these thrée woordes Forma Operta and Inuisibilis whiche beinge answeared I hoape the force of his collection wil soone appeare Firste if M. Hardinge wil saie that this woorde Forma must néedes be taken for the outwarde Shewe and Appearance of Breade then muste he néedes fal into a great inconuenience and become either a Patrone or a Scholar of the Olde Heretique Marcion who vpon the very same woorde erected his Heresie and of these woordes of S. Paule Formā serui suscepit reasoned then as M. Hardinge dooeth nowe Ergo Christe had nothing els but the outwarde Forme and Appearance or Shape of a Mans Bodie But it is knowen to the Learned that as wel emonge the Philosophers as also emonge the Olde Catholique learned Fathers these woordes Forma and Species are taken not onely for the outwarde Appearance but also for Nature and Substance if selfe So S. Hierome imagineth Christe to say Declinaui ad eos deserens Regna Coelorum vt cum eis vescerer assumpta Forma Hominis
Bloude the Capernaites hearinge his woordes imagined euen as M. Hardinge nowe dooth that he meante a very Fleashly Eatinge with their Bodily mouthes and therefore beganne to be offended and saide His speache was ouer harde and departed from him Upon occasion hereof S. Augustine writeth thus Ipsi erant duri non sermo Christus instruxit eos qui remanserant ait illis Spiritus est qui viuificat Caro autem nihil prodest Verba quae locutus sum vobis Spiritus sunt vita Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificabit vos They were harde Christes woorde was not harde Christe instructed them that remained and saide vnto them it is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken are Sprite and Life Vnderstande ye spiritually that I haue spoken Ye shal not Eate this Bodie that ye see neither shal ye drinke that Bloude that they shal sheadde that shal Crucifie me I haue recommended vnto you a certaine Sacrament Beinge Spiritually vnderstanded it wil geue you life These woordes be plaine of them selfe and neede no longe construction The difference that M. Hardinge hath diuised bytweene Christes Bodie in Substance and the self same Bodie in respecte of qualities is a vaine Glose of his owne without Substance For S. Augustine saith not as M. Hardinge woulde faine haue him to saie Ye shal not Eate this Bodie with your bodily mouth Quale videtis vnder suche Conditions and qualities of Mortalitie and Corruption as yowe nowe see it but Quod videtis that is Yowe shal not eate the same Bodie in Nature and Substance that nowe ye sée Neither was the Bodie of Christe at that time when he Ministred the holy Communion and spake these woordes to his Disciples endewed with any suche qualities For it was neither Spiritual nor Inuisible nor Immortal but contrarywise Earthly Uisible and subiecte to Death To be shorte S. Augustine speaketh not one woorde neither of this Carnal Presence nor of Secrete Beinge vnder Couerte nor saith as M. Hardinge saithe that the very Bodie of Christe is a Figure of Christes Bodie nor imagineth in Christe two sundrie sortes of Natural Bodies nor knoweth any one of al these M. Hardinges strange Collections Thus onely he saith Non hoc Corpus quod videtis manducaturi estis Touchinge your Bodily mouth Ye shal not Eate this Bodie of mine that ye see Of whiche woordes M. Hardinge contrary to S. Augustines expresse and plaine meaninge as his common wonte is concludeth the contrary Ergo with youre Bodily Mouth ye shal eate this self same Bodie in Substance that ye see Nowe for as muche as M. Hardinge wil saie Wée diuise Figures of our selues without cause and that Christes woordes are plaine and ought simply to be taken as they sounde without any manner Figure I thinke it therefore necessarie in fewe woordes to shewe bothe what hath leadde vs and al the Ancient Writers and Olde Doctours of the Churche thus to expounde the Woordes of Christ and also howe many and howe strange and monstrous Figures M. Hardinge with his Bretherne are driuen to vse in the Exposition of the same And to passe ouer al the Olde learned Fathers whiche in their writinges commonly cal the Sacrament a Representation a Remembrance a Memorie an Image a Likenes a Samplar a Token a Signe and a Figure c. Christe him self before al others seemeth to leade vs hereunto bothe for that at the very Institution of the holy Mysteries he saide thus Doo ye this in Remembrance of me And also for that in the sixth Chapter of S. Iohn speakinge of the Eatinge of his Fleashe he forewarned his Disciples of his Ascension into Heauen and shewed them that his very Natural Fleashe Fleashely receiued canne profite nothinge Moreouer it is not agréeable neither to the Nature of a Man Really and in deede to eate a mannes Bodie nor to a mannes Bodie Really and in deede without Figure to be Eaten For that S. Augustine saith were Flagitium facinus An horrible wickednes And againe he saithe Horribilius est humanam Carnem manducare quà m perimere Sanguinem humanum bibere quà m fundere It is a more horrible thinge to eate mannes Fleashe then it is to kille it and to drinke mannes Bloude then it is to shead it For this cause he concludeth Figura ergo est Therefore it is a Figure And in like manner Cyrillus saithe Sacramentum nostrum non asseuerat Hominis manducationem Our Sacrament auoucheth not the Eatinge of a man Againe in these woordes of Christe we finde Duo disparata that is two sundrie termes of sundrie Significations and Natures Panis and Corpus whiche as the learned knowe cannot possibly be Uerified the one of the other without a Figure By sides al this in euery of these clauses whiche so nearely touche Christes Institution there is a Figure To drinke the Cuppe of the Lorde In steede of the Wine in the Cuppe it is a Figure To drinke Iudgement Iudgement is a Spiritual thinge and cannot be dronken with the mouth Therefore it is a Figure My Bodie that Is geuen that Is broken in steede of That Shal be geuen and That Shal be broken is a Figure I am Breade Christe Really and in deede was no material Breade It is a Figure The Breade is the Communication of the Lordes Bodie In steede of these woordes It representeth the Communication of the Lordes Bodie It is a Figure The Cuppe is the Newe Testament The Cuppe in deede and verily is not the Newe Testament Therefore it is a Figure In euery of these Clauses M. Hardinge must needes see and confesse a Figure and so it appeareth that in the very Institution of Christes Holy Mysteries there are vsed a greate many and sundrie Figures al notwithstandinge both consonant to Reason and also agréeable to Goddes Holy woorde But nowe marke wel I beseeche thée good Christian Reader howe many and what kindes of Figures M. Hardinge and the reste of his companie haue benne forced to imagin in these cases First they saie This pronowne Hoc This signifieth not This Breade as al the Olde Writers vnderstande it but Indiuiduum Vagū whiche is neither Breade nor any certaine determined thinge elles but onely one certaine thinge at large in generalitie This Uerbe Est They expounde thus Est hoc est Transubstantiatur Suche a Figure as neuer was vsed of any Olde Authoure either Holy or Profane or Heretique or Catholique or Greeke or Latine In these woordes Take ye Eate ye This is my Bodie They haue founde a Figure called Hysteron Proterō whiche is when the whole speache is out of order and that set byhinde that shoulde goe before For thus they are driuen to shifte it and turne it This is
mentitur qui interrogatus eum responderit immolari Si enim Sacramenta quandam Similitudinem earum rerum quarum Sacramenta sunt non haberent omninò Sacramenta non essent VVas not Christe once offered in him selfe And yet in or by way of a Sacramente not onely at the Solemne Feaste of Easter but euery daye â—e is offered vnto the people And â—e saithe no vntrueth that beinge demaunded maketh answeare that Christe is Sacrificed His reason is this For if Sacramentes had not a certaine Likenesse or Resemblance of the things whereof they be Sacramentes then should they vtterly be no Sacramentes Notwithstandinge Hesychius expoundinge the Booke of Leuiticus to the intente he maye force the whole Storie of the Life and Deathe of Christe to answeare euery particulare Ceremonie of the Lawe is sometimes driuen to streatche and straine the Scriptures to his purpose So he saithe Christe is the Aultare And Christe Incarnate in the Virgins Wombe is the Sodden Sacrifice Now as Christe was the Aultare and as he was Sacrificed in his Mothers Wombe euen so he Sacrificed him selfe at his Supper not in proper or vsual manner of speache but onely in a Mysterie Signifieingâ— Otherwise S. Cyprian plainely openeth the whole difference of these twoo Sacrifices in this sorte Dedit Dominus noster in mensa in qua Vltimum cum Apostolis participauit Conâ—iuium proprijs manibus Panem Vinum In Cruce verò manibus militum Corpus tradidit vulnerandum Our Lorde at the Table whereat he receiued his laste Supper with his Disciples with his owne handes gaue not his very Bodie and very Bloude Really and in deede but Breade and Wine But vpon the Crosse he gaue his owne Bodie with the Souldiers handes to be Wounded This saithe Saincte Cyprian is the difference bitwéene the Sacrifice of the Table and the Sacrifice of the Crosse At the one Christe gaue Breade and Wine Upon the other he gaue his Bodie Therefore where as M. Hardinge saithe onely vpon his owne warrante That Christe Really Sacrificed him selfe at twoo sundrie times and that he twise Really Shead his Bloude Firste at the Table and Afterwarde vpon the Crosse The Untrueth and folie hereof is easily reprooued by these plaine woordes of S. Paule Semel Oblatus est ad multorum exhaurienda peccata He was once offered to take away the sinnes of many And againe With one Sacrifice he hath made perfite them for euer that be Sanctified These places are cleare and without question onlesse M. Hardinge wil saye that One and Twoo and Once and Twise be bothe one thinge M. Hardinge The .7 Diuision And at the same very instant of time whiche is here further to be added as a necessarie pointe of Christian doctrine we must vnderstande 223 that Christe offered him selfe in Heauen inuisibly as concerninge man in the sight of his Heauenly Father and that from that time foreward that Oblation of Christe in Heauen was neuer intermitted but continueth alwaies for our attonement with God and shal without ceasinge endure vntil the ende of the worlde For as S. Paule saieth Iesus hath not entred into Temples made with handes the samplars of the true Temples but into Heauen it selfe to appeare nowe to the countenaunce of God for vs. Nowe as this Oblation and Sacrifice of Christe endureth in Heauen continually for as muche as he is risen from the dead and ascended into Heauen with that Bodie whiche he gaue to Thomas to feele bringinge in thither his Bloude as Hesychius saithe and bearinge the markes of his woundes and there appeareth before the face of God with that Thorneprickte Naileboared Spearepearsed and otherwise wounded rent and torne Bodie for vs whereby we vnderstand the vertue of his Oblation on the Crosse euer enduringe not the Oblation it selfe with renewinge of paine and sufferance continued so we doo perpetually celebrate this Oblation and Sacrifice of Christes verie Bodie and Bloude in the Masse in remembraunce of him â–ª 224 commaunded so to doo vntil his comminge VVherein our Aduersaries so foolishely as wickedly scoffe at vs as though we Sacrificed Christe againe so as he was Sacrificed on the Crosse that is in Bloudy manner But we doo not so Offer or Sacrifice Christe againe but that Oblation of him in the Supper and ours in the Masse is but one Oblation the same Sacrifice for this cause by his Diuine ordinaunce leafte vnto vs that as the Oblation once made on the Crosse continually endureth and appeareth before the face of God in Heauen for our behalfe continued not by newe sufferinge but by perpetual intercession for vs So the memorie of it maye euer vntil his seconde comminge be kepte amongest vs also in earth and that thereby wee maye apply and bringe vnto vs through Faith the great benefites whiche by that one Oblation of him selfe on the Crosse he hath for vs procured and daiely dooth procure The B. of Sarisburie At the same very instant of time saith M. Hardinge when Christe was Sacrificed vpon the Crosse he offered vp him selfe also in Heauen in the sight of his heauenly Father Whiche thinge he enlargeth Rhetorically with a Tragical Description of a Thorneprickte Naileboared Spearepearsed and otherwise rente and Torne Bodie And this saith he is a necessarie pointe of Christian Doctrine And that he auoucheth Constantly albeit without the woorde or witnesse of any Ancient writer onely vpon his owne credit Whereof also groweth some suspicion that his Stoare of Olde Recordes is not so plenteous as it is supposed But where he saithe Christe was thus Inuisibly Sacrificed in Heauen I marueile he saithe not likewise that Pilate Annas Caiphas the Souldiers and the Tourmentours were likewise in Heauen to make this Sacrifice For without this Companie Christes Bloud was not Shead And without Sheaddinge of Bloude S. Paule saithe There is no Sacrifice for Remission of Sinne. This Fable is so vaine that I beleeue M. Harding him selfe is not wel hable to expounde his owne meaninge Origen saith There were some in his time that thought That as Christe was Crucified in this worlde for the liuinge so he should afterwarde suffer and be Crucified In the worlde to come for the deade But that Christ was thus Thorneprickte Naileboarde Spearepearsed and Crucified in Heauen I thinke noman euer saw or saide but M. Hardinge The Apostles the Euangelistes the Olde Doctours and Ancient Fathers neuer knew it S. Paule saithe Semel seipsum obtulit Once he offered vp him selfe Semel introiuit in Sancta Once he entred into the holy place And therefore hanginge vpon the Crosse and yeldinge vp the Ghoste he saide Consummatum est It is finished This Sacrifice is perfitely wrought for euer This onely Sacrifice of Christe the Sonne of God the Scriptures acknowledge and none other How be it like as the Praiers that Christe once made and the Doctrine that he once taught remaine stil ful and effectual as at the first
Sacrifice of the Sonne of God onely by the vnwoorthinesse of the Priest This is the Iust Iudgement of God that who so endeuoureth him selfe to deceiue and blinde others shal be deceiued blinded him selfe For Dionysius vseth the very like woordes speakinge of the Sacramente of Baptisme Sacerdos cogitans negotij magnitudinem horret atque haesitat The Prieste consideringe the weight of the mater is in an horrour and in an agonie Likewise S. Basile excuseth his owne vnwoorthinesse of hearinge the Woorde of God Quae autis digna est magnitudine earuÌ„ rerum quae dicuntur Cogitemus quisnam ille sit qui nos affatur What eare is woorthy to heare the Maiestie of these thinges Let vs consider who it is that speaketh to vs. S. Paule speakinge of the Glorie and Puisance of the Gospel in the ende in respecte of his owne vnwoorthinesse vseth this Exclamation Et ad haec quis idoneus And who is meete to publishe and to speake these thinges S. Cyprian saithe Wee are not woorthy to looke vp into Heauen and to speake vnto God O saithe he what merciful fauoure of our Lorde is this that wee maie calle God our Father and euen as Christe is Goddes Sonne so maie wee be called the Children of God Quod nomen nemo nostrum in Oratione auderet attingere nisi ipse nobis sic permisisset orare Whiche Name of Father none of vs in our Praiers woulde dare to vtter sauinge that he hath geuen vs leaue so to praie By these the sclendernes of M. Hardinges reason maie soone appeare The Prieste excuseth his owne vnwoorthines Ergo He offereth vp the Sonne of God It is a Fallax Ex meris Particularibus or A non distributo ad distributum and concludeth in Secunda Figura Affirmatiuè An erroure knowen vnto Children M. Hardinge The .9 Diuision Irenaeus receiued the same from S. Iohn the Euangelist by Polycarpus S. Iohns scholar He declareth it with these woordes Eum qui ex creatura Panis est accepit gratias egit dicens Hoc est Corpus meum Ft Calicem similiter qui est ex creatura quae est secundum nos suum Sanguinem confessus est Nouâ— Testamenti nouam docuit Oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offerâ— Deo De quo in duodecim Prophetis Malachias sic praesignificauit Non est mihi voluntas in vobis dicit Dominus exercituuÌ„ munus non suscipiam de manu vestra He tooke that whiche by creation is breade and gaue thankes saiynge This is my Bodie And likewise the Cuppe ful of that Creature whiche is here with vs and confessed it to be his Bloude and thus taught the newe Oblation of the Newe Testament which the Churche receiuing of the Apostles dooth offer to God through the whole worlde whereof Malachie one of the twelue Prophetes did prophecie thus I haue no liâ—inge in you saithe our Lorde almightie neither wil I take Sacrifice of your handes bicause from the risinge of the sonne to the goinge downe of the same my name is glorified amonge the Nations and Incense is offered to my name in euery place and pure Sacrifice for that my name is greate amonge the Nations VVhat can be vnderstanded by this newe Oblation of the Newe Testamente other then the Oblation of that whiche he saide to be his Bodie and confessed to be his Bloude And if he had offered Bread and VVine onely or the Figure of his Bodie and Bloude in Bread and VVine it had beene no Newe Oblation for suche had beene made by Melchisedech longe before Neither can the Prophecie of Malachie be vnderstanded of the Oblation of Christe vpon the Crosse for as muche as that was doone but at one time onely and in one certaine place of the worlde in Golgotha a place without the gates of Hierusalem neare to the walles of that Citie Concerninge the Sacrifice of a contrite and an humbled harte and al other Sacrifices of our deuotion that be mere Spiritual they can not be called the Newe Oblation of the Newe Testament for as muche as they were doone as wel in the Olde Testamente as in the Newe neither be they altogeather pure VVherefore this place of Irenaeus and also the Prophecie of Malachie wherwith it is confirmed must needes be referred to the Sacrifice and Oblation of the Bodie and Bloude of Christe daiely throughout the whole worlde offered to God 226 in the Masse whiche is the external Sacrifice of the Churche and proper to the Newe Testament whiche as Irenaeus saithe the Churche receiued of the Apostles and the Apostles of Christe The B. of Sarisburie Here at laste M. Hardinge hath founde out the name of a Sacrifice that was not denied him But the Sacrifice that he hath so longe sought for and hath so assuredly promised to finde hitherto he hath not founde For Irenaeus not once nameth neither the Masse nor this Real Oblation of the Sonne of God vnto his Father Thus onely he saith God hath vtterly misliked and refused the olde Carnal Sacrifices of the Iewes and hath taught vs to offer vp the Newe Sacrifice of the Newe Testamente accordinge to the Prophecie of Malachie This Sacrifice M. Hardinge imâ—gineth can be none other but the offeringe vp of Christ in the Masse These Conclusions be very suddaine The Olde learned Fathers coulde neuer vnderstande so muche One of M. Hardinges owne Newefounde Doctours Martialis saith thus Oblatio munda non tantùm in Ara Sanctificaâ—a offertur sed etiam vbique The pure Sacrifice whiche Malachie meaneth is offered not onely vpon the Holy Aultare or Communion Table but also euerywhere M. Hardinge saithe It is offered onely vpon the Aultare Martialis saithe It is offered euerywhere and not onely vpon the Aultare Certainely if Malachie meante the Sacrifice that may be offered in al places and without an Aultare as Martialis saithe then he meante not the Sacrifice of the Masse Tertullian saithe That the Prophete Malachie by that Pure Sacrifice meante the Preachinge of the Gospel the offeringe vp of a Contrite Harte and praier proceedinge from a pure Conscience S. Hierome likewise expoundeth the same of the Sacrifice of Praier and openeth it by these Woordes of the Prophete Dauid Let my Praier be directed as incense before thy sighte S. Augustine calleth the same Sacrificium Laudis Gratiarum actionis The Sacrifice of Praise and of Thankesgeuinge In like sorte Irenaeus also expoundeth his owne meaninge Ecclesia offert Deo cum Gratiarum actione ex Creatura eius Est ergo Altare in Coelo Illuc Preces Oblationes nostrae diriguntur The Churche offereth vpto God not his owne and onely Sonne but â— Natural thinge of Goddes Creation Neither is our Aultare here in Earthe but in Heauen Thither our Praiers and Sacrifices be directed So likewise Eusebius saith Sacrificamus incendimus Memoriam Magni illius Sacrificij
lesse deserte The B. of Sarisburie This allegation argueth no greate abundance of sâ—oare For Chrysostome in these woordes bothe openeth him selfe sheweth in what sense other Ancient Fathers vsed this woorde Sacrifice and also vtterly ouerthroweth M. Hardinges whole purpose touchinge the same For as he saithe Wee offer vp the same Sacrifice that Christe offered so in most plaine wise and by sundrie woordes he remooueth al doubte and declareth in what sorte and meaninge wee offer it He saithe not as M. Hardinge saithe Wee offer vp the Sonne of God vnto his Father and that verily and in deede but contrarywise thus he saithe Offerimus quidem sed ad Recordationem facienâ—es Mortis eius Hoc Sacrificium Exemplar illius est Hoc quod nos facimus in Commemorationem â—it eius quod factum est Idipsum semper offerimus Magis autem Recordationem Sacrificij operamur Wee offer in deede but in RemeÌ„brance of his Death This Sacrifice is an Example of that Sacrifice This that wee doo is donne in Remembrance of that that was donne Wee offer vp the same that Christe offered Or rather wee woorke the Remembrance of that Sacrifice Thus wee offer vp Christe That is to say an Example a Commemoration a Remembrance of the Deathe of Christe This kinde of Sacrifice was neuer denied but M. Hardinges Real Sacrifice was yet neuer prooued So saithe S. Augustine Cùm hostia frangitur Sanguis in ora FideliuÌ„ funditur quid aliud quà m Dominici Corporis in Cruce Immolatio Significatur When the Oblation is broken and the Bloude that is to say The Sacramente of the Bloude is powred into the mouthes of the Faitheful what other thinge is there signified but the Sacrifice of Our Lordes Bodie vpon the Crosse Euen so S. Ambrose saithe Christe is offered here in the Earthe not Really and in déede as M. Hardinge saithe but in like sorte and sense as S. Iohn saithe The Lamme was slâ—ine from the beginninge of the worlde that is not Substantially or in Real manner but in Signification in a Mysterie and in a Figure And thus S. Ambrose expoundeth his owne meaninge euen in the same place that is here alleged Primùm Vmbra praecessit Sequuta est Imago Erit Veritas Vmbra in Lege Imago in Euangelio Veritas in Coelestibus Ascende homo in Coelum vidibis illa quorum hîc Vmbra erat vel Imago Firste the Shadowe wente before The Image folowed The Truethe shal be The Shadowe in the Lawe The Image in the Gospel The trueth in the Heauens O Man goe vp into Heauen and thou shalte see those thinges whereof here was an Image and a shadowe To like purpose S. Ambrose writeth thus Vidimus eum oculis nostris perspeximus in vestigia clauorum eius digitos nostros inseruimus Videmur enim vidisse eum quem legimus spectasse pendentem vulnera eius Spiritu Ecclesiae scrutante tentasse Wee haue seene him and lookte vpon him with our eies and wee haue thrust our fingers into the dentes of his nayles The reason hereof is this For wee seeme to see him that wee reade of and to haue beholden him hanginge on the Crosse and with the feelinge Sprite of the Churche to haue searched his woundes So S. Hierome saithe Quòd semel natum est ex Maria quotidiâ— in nobis nascitur Christe that was once borne of Marie is borne in vs euery daie Nowe as S. Ambrose saithe VVee see Christe euen with our eies hanginge vpon the Crosse and thruste in our fingers and searche his woundes Euen so doo wee see Christe Comminge vnto vs and Offeringe him selfe in Sacrifice vnto God And as S. Hierome saithe Christe is Borne euery daie Euen so and none otherwise S. Ambrose saithe Christe is Sacrificed euery daie In like manner S. Ambrose writeth vnto certaine Uirgins Vestras Mentes confidenter Altaria dixerim in quibus quotidiè pro Redemptione Corporis Christus offertur I maie boldely saie Your hartes be Aultars vpon whiche Hartes Christe is dayly offered for the Redemption of the Bodie Hitherto M. Hardinge hath founde no manner token of that he sought for M. Hardinge The .13 Diuision Nowe for proufe of the Sacrifice and Oblation of Christe by the Doctoures minde vpon the figure of Melchisedech First S. Cyprian saithe thus Qui magis sacerdos Dei summi quà m Dominus noster Iesus Christus qui sacrificium Deo patri obtulit obtulit hoc idem quod Melchisedech id est Panem Vinum suum scilicet Corpus Sanguinem VVho is more the Prieste of the highest God then our Lorde Iesus Christe who offered a Sacrifice to God the Father and offered the selfe same that Melchisedek did that is Breade and VVine that is to saie his owne Body and Bloude S. Hierome in an epistle that he wrote for the vertuouse women Paula and Eustochium to Marcella hath these woordes Recurre ad Genesim Melchisedech Regem Salem Huius principem inuenies ciuitatis qui iam in typo Christi Panem Vinum obtulit Mysterium Christianum in Saluatoris sanguine corpore dedicauit Retourne to the Booke of Genesis and to Melchisedech the Kinge of Salem And thou shalt finde the Prince of that Citie who euen at that time in the figure of Christe offered Breade and VVine and dedicated the Mysterie of Christians in the Body and Bloude of our Sauiour Here this learned Father maketh a plaine distinction betweene the Oblation of the Figure whiche was Breade and VVine and the Oblation of the Trueth whiche is the Mysterie of Christen people the Bloude and the Body of Christe our Sauiour Of this S. Augustine speaketh largely in his firste Sermon vpon the 33. Psalme and in the 17. booke De ciuitate Dei cap. 20. The B. of Sarisburie Yf M. Hardinge meane plainely and wil haue S. Cyprians woordes taken as they lie without Figure then muste he saie That Melchisedek offered vp verily and Really Christe him selfe For S. Cyprians woordes be cleare Christus obtulit hoc idem quod Melchisedek obtulerat Christe offered vp the same thinge that Melchisedek had offered Notwithstandinge it is certaine that the Sacrifice that Melchisedek made if it were graunted to be a Sacrifice yet in plaine Common manner of speà che was not Christe the Sonne of God but onely material Breade and Wine and other like prouision of Uictualles prepared for Abraham and for his menne And therefore the Olde learned Fathers saie not Melchisedek offered the same in Sacrifice vnto God but He brought it foorth as a present as the manner was to refreashe them after the pursuite and chase of their enimies And S. Hierome in his Translation turneth it not Obtulit He Sacrificed but Protulit He brought it foorthe Iosephus reporteth the mater thus Melchisedek milites Abrahami hospitaliter habuit nihil illis ad victum deesse Passus Simulque ipsum adhibuit
Mensae Melchisedek feasted Abrahams Souldiers and suffered them to wante nothinge that was necessary for their prouision And likewise he receiued Abraham him selfe vnto his Table Chrysostome and Epiphanius say thus He brought foorthe vnto them Breade and VVine Tertullian saithe Abrahamo reuertenâ—i de praeâ—io obtulit Panem Vinum Melchisedek offered Breade and VVine not vnto God but vnto Abraham returninge from the fighte So S. Ambrose Occurrit Melchisedek obtulit Abraâ—amo Panem Vinum Melchisedek came foorth to meete and offered not vnto God but vnto Abraham Breade and VVine By these fewe it may appeare that Melchisedek brought foorthe Breade and Wine and other prouision not as a Sacrifice vnto God but as a Reliefe and Susteinance for Abraham and for his Companie S. Paule compareth Christe with Melchisedek In that like vnto Melchisedek he was the Kinge of Iustice In that he was the Prince of peace as Melchisedek was And in that he had neither Father nor Mother For so is it likewise written of Melchisedek But of the Sacrifice of Breade Wine he speaketh nothinge Yet notwithstandinge the Ancient holy Fathers oftentimes resemble the same presente of Melchisedek vnto the Sacrifice that Christe made vpon the Crosse. And in that respecte S. Cyprian saithe Christe offered the same thinge that Melchisedek offered That is to saie as M. Hardinge him selfe muste néedes expounde it The same thinge in perfourmance of Trueth vpon the Crosse that Melchisedek had before offered in a Figure So saith S. Augustine Illis Petra Christus Vnto them the Rocke was Christe And yet not Really and in deede but onely by waye of Signification bicause it Signified and Represented Christe Sometimes they compare it with the Sacrifice of Thankesgeuinge and with the Ministration of the holy Communion and make it equal with the same S. Augustine saithe Melchisedek Abrahae primùm quasi Patri Fidelium tradidit Eucharistiam Corporis Sanguinis Domini Melchisedek gaue first vnto Abraham as vnto the Father of the Faithful the Sacramente of the Bodie and Bloud of Christe So S. Hierome saithe Melchisedek in typo Christi Panem Vinum obtulit Mysterium Christianorum in Saluatoris Corpore Sanguine dedicauit Melchisedek in the Figure of Christe offered Breade and Wine and dedicated the Mysterie of Christians in the Bodie and Bloude of Christe These Authorities might serue to make some shew that Melchisedek saide Masse and Consecrated the Sacrament of the Bodie and Bloud of Christe and offered vp Christe in Sacrifice vnto his Father But of M. Hardinge or any other sutche Priest they touche nothinge And least any man happen of simplicitie to be deceiued thinkinge that S. Hierome hereby meante M. Hardinges Real Presence for that he saith Melchisedek dedicated the Christian Mysterie in the Bodie and Bloude of Christe It may please him to consider that bothe S. Hierome and also other Ancient Fathers haue often vsed the same manner of speache in other cases wherein M. Harding can haue no manner suspicion of Real Presence S. Hierome saithe Euangelium Passione Sanguine Domini dedicatur The Gospel is dedicated in the Passion and Bloude of Christe S. Augustine saithe Quid est Mare Rubrum Sanguine Domini Consecratum What is the Redde Sea He answeareth Consecrate in the Bloude of Christe Againe he saithe Vnde rubet Baptismus Christi nisi Christi Sang uine Consecratus Whereof is Christes Baptisme redde but that it is Dedicate in the Bloude of Christe Thus Melchisedek Dedicated the Christian Mysterie in the Bloude of Christe M. Hardinge The .14 Diuision Of al other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paule alleged out of the Psalme Tu es Sacerdos in aeternum secundum ordinem Melchisedek Thou arie a Priest for euer after the order of Melchisedek His woordes be these Significat sermo quòd non solùm Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verùm etiam qui ab ipso fungentur sacerdotio quorum Deus Pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel a Deo facta est Oblatio Hostia dixisset in aeternum sed respiciens ad praesentes Sacrificos per quos medios Christus Sacrificat Sacrificatur qui etiam in Mystica Coena modum illis tradidit huiusmodi Sacrificij The meaninge of this place is saithe he that not onely Christe offered an Vnblouddy sacrifice for he offered his owne Bodie but also that they which after him shal doo the office of a Priest whose Bishoppe he vouche saueth to be shal offer without shedding of Bloude For that signifieth the woorde For euer For concerninge that Oblation and Sacrifice whiche was once made by God he woulde neuer saye In aeternum For euer But he saide so hauinge an eye to those priestes that be now by the mediation of whom Christe sacrificeth and is sacrificed who also in his Mystical supper taught them by tradition the manner of suche a Sacrifice Concerninge the Prophecie of Malachie for proufe of this Oblation though the place of Irenaeus aboue recited may stande in sleede of many auctorities yet I wil not let to rehearse the saieinges of a Father or twoo for confirmation of this Article Chrysostome saith very plainely In omni loco Sacrificium offertur nomini meo Sacrificium purum Vide quà m luculenter quamque dilucidè Mysticam interpretatus est Mensam quae est Incruenta hostia In euery place a Sacrifice shal be offered to my name and that a pure Sacrifice See how plainely and clearely he interpreted the Mystical Table whiche is the Vnblouddy Sacrifice The B. of Sarisburie Here mighte I iustly take exception againste this Doctour as findinge him without the compasse of the firste sixe hundred yéeres How be it He saithe not That the Prieste hath power or Authoritie to Sacrifice the Sonne of God nor seemeth any waie to sauer M. Hardinges purpose Therefore we shal not néede to touche his credite The whole Contentes of his woordes are these That there is in the Churche an Vnblouddy Sacrifice and that Christe him selfe offereth vp the same by the meane and Ministerie of the Prieste and that Christe him selfe is that Sacrifice Whiche woordes with dewe Construction and in the sense meaninge of the Ancient Fathers may wel be graunted For like as S. Hierome saithe as it is alleged before Quod natum est ex Virgine nobis quotidiè nascitur Christus nobis quotidiè Crucifigitur Christe that was Borne of the Virgine is Borne vnto vs euery day Christe vnto vs is dayly Crucified And as S. Augustine saithe Tum Christus cuique Occiditur cùm Credit Occisum Then is Christe presently slaine to euery man when he trusteth wholy in his Deathe and beleeueth he was slaine And as the same
Substance of Breade and Wine remaineth stil in the Sacramente of Christes Bodie But yf this accordinge to M. Hardinges iudgemente be an Heresie then must al the Olde Fathers and Doctours of the Churche be condemned for Heretiques For Gelasius saithe There remaineth stil in the Sacramente the Nature or Substance of Breade and Wine Chrysostome saithe The Nature of Breade remaineth in the Sacramente as before Theodoretus saithe The Breade remaineth in his former Nature and Substance In priori Natura Substantia S. Augustine saithe Quod videtis Panis est The thinge that ye see is Breade He saithe not It seemeth Breade but it is no Breade It is onely the Accidente the Fourme and the Shewe of Breade but Panis est It is in deede and Verily Very Breade But I trowe bothe these and al other like Anciente learned Fathers must by M. Hardinges Decrée be taken for Newe Maisters and condemned for Heretiques This is that knotty greate Blocke whiche to riue and rente vp M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes God knoweth a simple and a Childishe instrument and yet muche like to the rest of his tooles How be it God be thanked the Churche of God was hable to confounde and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather without any of these wedges M. Hardinge The. 2. Diuision Yet this matter hath not so muche ben taught in open audience of the people as debated priuately betwene learned men in Schooles and so of them set foorth in their priuate writinges wherein if some perhappes through contention of wittes haue ben either ouer curious or ouer bolde and haue ouer shotte the marke or not sufficiently confirmed the point they haue taken in hande to treate of or through ignorance or fauoure of a parte haue in some thinge swarued from reason or that meaning whiche holy Churche holdeth it is greate vncourtesie to laie that to our charge to abuse their ouersightes to our discreadite and to reproue the whole Churche for the insufficiencie of a fewe The B. of Sarisburie For excuse hereof M. Hardinge saithe This Doctrine serued onely for the Schooles and had no place emonge the People But so likewise did the reste of al their Doctrine For it was euer their greatest policie to keepe their learninge in the Schooles and to see that the People should knowe nothing S. Hierome saith Eadem in Veteri in Noua Haeresi seruatur Fides vt aliud populi audiant aliud praedicent Sacerdotes They keepe one Faithe bothe in the Olde Heresie and in the Newe The People heare one thinge and the Priestes teache an other And certainely as their Religion was vsed happy was the poore people that knewe least of it S. Hilaries woordes maie very aptly be applied vnto them Sanctiores sunt aures plebis quà m corda Sacerdotum There is more holinesse in the eares of the People then in the hartes of the Priestes How be it coÌ„trary to M. Hardinges euasion other Doctours of his owne forme Antoninus Gabriel and others seeme to publishe the same as a General Doctrine Common not onely to the Schooles but also to the whole Churche and nomore touchinge the Prieste then the simplest of the People And verily yf the Sacramente be God in deede and that not a God for euer but onely to last for a season whiche is the purporte of M. Hardinges Doctrine why shoulde not al the People vnderstande when it beginneth to be God how longe it contineweth God when it is God when it is no God how longe they maie Adoure it without danger when they maie safely leaue of Adoure nomore For duringe the time it is God who so Adoureth it not is wicked godlesse and who so Adoureth it when it is no God committeth Idolatrie and Adoureth a Creature in steede of God Therefore the certainetie hereof notwithstandinge M. Hardinges contrary iudgemente seemeth as necessary for the People as for the Prieste But here it appeareth M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours For he confessethe That either of mere ignorance or of affection and fauoure of partes they haue sometime swaâ—ued bothe from common Reason and also from the sense of the Catholique Churche This maie stande wel for a Maxima as one of the greatest truethes of M. Hardinges whole booke Notwithstandinge these Doctours vtteringe sutche pointes of learninge were neuer thought to publishe their owne priuate fantasies but rather the Catholique Doctrine of the Uniuersal Romaine Churche Neither was there either Bishop or Cardinal or Pope or Councel that euer condemned them for the same M. Hardinge The .3 Diuision Now concerninge this Article whether we are able to auouche it by sutche auctorities as M. Iuel requireth or no it shal not greatly force The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes that ben of lesse importaunce As for the people they were taught the trueth plainely when no Heretique had assaulted their Faith craftely 248 The doctrine of the Churche is this The Bodie of Christe after due Consecration remaineth so longe in the Sacrament as the Sacramente endureth The Sacramente endureth so longe as the formes of Breade and VVine continewe Those formes continewe in their integritie vntil the other accidentes be corrupted and perishe As if the colour weight sauour taste smel and other qualities of Breade and VVine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe as the 249 Scriptures auncient Doctours the necessary consequent of trueth and determination of holy Churche leadeth vs to beleeue if suche change of the Accidentes be made whiche shoulde not haue suffised to the corruption of Breade and VVine in case of their remaindre for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament whether the change be in qualitie as if the colour sauour and smel of Breade and VVine be a litle altered or in quantitie as if thereof diuision be made into suche portions in whiche the nature of Breade and VVine might be reserued But if there be made so great a change as the nature of Breade and VVine should be corrupted if they were present then the Body and Bloude of Christe doo not remaine in this Sacrament as when the colour and sauour and other qualities of Breade and VVine are so farre changed as the nature of Breade and VVine mighte not beare it or on the quantities side as if the Bread be so smal cromâ—â—ed into duste and the VVine dispersed into so smal portions as their formes remaine no longer then remaineth no more the Body and Bloude in this Sacrament Thus the Body and Bloude of Christe remaineth
in this Sacrament so longe as the formes of Bread and VVine remaine And when they faile and cease to be any more then also ceaseth the Body and Bloud of Christe to be in the Sacrament For there muste be a conuenience and resemblaunce betweene the Sacramentes and the thinges whereof they be Sacramentes whiche done away and loste at the corruptions of the formes and Accidentes the Sacramentes also be vndone and perishe and consequently the inwarde thinge and the heauenly thinge in them conteined leaueth to be in them The B. of Sarisburie I cannot imagine wherefore M. Hardinge should so often telle vs that the people in the Primitiue Churche was taught plainely For as nowe in his Churche of Rome al thinges of purpose are drowned in darknesse the simple people suffered to knowe nothinge no not the meaninge of the Sacramentes whiche of al other thinges should be moste plaine For briefely to open some parte of the Mysteries whiche euery of the simple vnlearned People may not knowe marke I beseeche thée good Christian Reader how plainely they haue determined the manner of Christes beinge in the Sacrament Thomas of Aquine that most famous of al the Schooledoctours writeth thus In Corpore Christi in Sacramento non est distantia partium ab inuicem vt oculi ab oculo aut Capitis à pedibus sicut est in alijs Corporibus organicis Talis enim distaÌ„tia parâ—ium est in ipso Corpore Christi vero sed non prout est in Sacramento Quia sic non habet Quantitatem dimensiuam In the Bodie of Christe in the Sacramente there is no distance of partes one from an other as bitweene eie and eie or eie and eare or heade and feete as it is in other natural Bodies For suche a distance there is in the True Bodie of Christe but not as it is in the Sacramente For so it hath no dimension of Quantities Out of which woordes the Reader may geather by the way that the True Bodie of Christe is not in the Sacramente O what a Christe haue they diuised for them selues He hath neither Quantitie nor Proportion of Bodie nor distance of partes he is neither longe nor shorte nor rounde nor broade nor thicke nor thinne his eies his eares his heade his feete are al in one Yet is this the very Proportion and stature of Christes Bodie euen as he walkte vpon the Earthe and euen as he was naâ—leâ— vpon the Crosse. And leaste any man should stagger hereat and stande in doubte this mater is ouerlookte and considered in the Decrees by the Canonistes by these woordes Sed secundum hoc videtur quòd vbi pars est ibi est totum secundum hoc videtur quod pes nasus sunt coniuncti quod non credo By this it appeareth that where as the parte is there is the whole and that Christes foote and his nose are bothe togeather But I cannot â—â—leeue that So clearely and plainely these menne are woonte to teache the people I passe ouer the reste of their Doctrine Sometimes their Accidentes haue power to nourishe Sometimes the same Accidentes are partes of the Substance sometimes Substance muste be an Accidente Sometimes Accidentes muste be Substance To be shorte thus of Night they make Daie and of Daie they make Night They are nowe ashamed of their owne Doctours that lately were in highest roome and as it befelle sometime vnto them that enterprised the Tower of Babylon one of them vnderstaÌ„deth not an others language And therefore now their buildinge is at a staie This is the simplicitie and plainesse of M. Hardinges Churche It is an easier mater for the simple people to goe to Heauen then for him and his felowes to agrée wel and thorowly of the waie Here M. Hardinge without either Scripture or Coâ—ncel or Doctour hath inâ—erlarded a longe Fable of his owne whiche notwithstandinge as he saithe is the Doctrine of the Churche But miserable is that Churche that hathe neither Scripture nor Councel nor Doctour to approue her Doctrine Firste he imagineth That Christes Bodie is Really in the Sacramente so longe as the Sacramente is a Sacramente Againe by the tenoure and force of his Doctrine Yf Christes Bodie once departe awaie then is the Sacramente nomore a Sacramente Thus this Doctrine turneth rounde If it be a Sacramente then is Christes Bodie there yf Christes Bodie be there then is it a Sacramente So simply and plainely they teache the people O happy are they that haue sutche Maisters Further he saithe The Substance of the Breade and VVine is Really changed into the Bodie and Bloude of Christe And this he auoucheth by Scriptures without woordes and by Doctours without names Afterwarde he keepeth greate Mutes aboute Qualities and Quantities Howe far the coloure or sauoure or other qualities of the Breade maie be altered and into howe smal mites the Breade maie be crommed for these be his owne woordes and yet neuerthelesse Christes Bodie continewe in it No doubte a very plaine and comfortable and a sauery Doctrine for the people S. Ambrose S. Augustine S. Hierome S. Chrysostome and other learned Fathers traueiled far and deepely withe great studie S. Paule was lifted vp into the thirde Heauen yet none of them coulde vnderstande it In the ende he saithe There must be a conuenience and a Resemblance bytweene the Sacramente and the thinges whereof it is a Sacramente For example As Water dooth washe and refreashe our Bodies so by Resemblance wée are taught in the Water of Baptisme that Christes Bloude dooth washe and refreashe our Soules And as our bodies be Feadde by material Breade so in the holy Communion wée are taught by like Resemblance that our soules are Feadde with the Bodie of Christe Sutche conuenient Likenesse there is bitweene the Sacramente and the thinge that is Represented by the Sacramente But what sutche Resemblance or Likenesse can M. Hardinge imagin herein to further his fantasie Wherein are his Accidentes like vnto Christes Bodie Or wherein is Christes Bodie like vnto his Accidentes â–ª Wil he saie that the Accidentes of Breade doo nourishe and increase the Substance of our bodies Or that our soules liue so by Christes Bodie as our bodies liue by Accidentes If he leaue this Resemblance of Feedinge and Nourishinge what other Resemblance can he finde O howe muche better were if for M. Hardinge simply and plainely to confesse that as wel for this Article as for the rest he is vtterly destitute not onely of the Scriptures but also of General Councelles and Anciente Fathers and hath nothinge to allege but onely certaine vaine imaginations of his owne M. Hardinge The .4 Diuision Here because many of them whiche haue cutte them selues from the Churche condemne the Reseruation of the Sacrament and affirme that the Body of Christe remaineth not in the same no longer then duringe the time whiles it is receiued alleâ—ginge against Reseruation the example of the Paschal Lambe in the olde lawe wherein nothinge
newe thinges with the Olde and stil to alter new for newe vntil bothe their wittes and their speache beginne to faile them Here note good Reader that in this whole Article M. Hardinge hath alleged no manner Doctour nor Olde nor Newe The reason thereof is this for that of the Olde Doctours he had none to allege and of his Newe Doctours he was ashamed FINIS THE XXV ARTICLE VVHETHER THE FOVRMES BE THE SACRAMENTE The B. of Sarisburie Or that the Accidentes or Fourmes or Shewes of Breade and Wine be the Sacramentes of Christes Bodie and Bloude and not rather that Breade and Wine it selfe M. Hardinge The .1 Diuision For as muche as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament the Bodie and Bloude of Christe are made 253 Really Present the Substance of Breade 253 tourned into the Substance of the Bodie and the Substance of VVine into the Substance of the Bloude the Breade whiche is consumed a waie by the fier of the Diuine Substance as Chrysostome saithe and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine and decocted with the fier of the Passion in the Aulter of the Crosse as S. Ambrose saithe can not be the Sacrament of the Bodie nor the VVine of the Bloude Neither can it be saide that the Breade and VVine whiche were before are the Sacramentes for that the Breade is becomme the Bodie and the VVine the Bloude and so now they are not and if they be not then neither be they Sacramentes Therefore that the outwarde formes of Breade and VVine which remaine be the Sacramentes of Christes Bodie and Bloude and not the very Breade and VVine it selfe it foloweth by sequele of reason or consequent of vnderstandinge deduced out of the firste trueth whiche of S. Basile in an Epistle ad Sozopolitanos speakinge against certaine that went about to raise vp againe the olde Heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures VVhiche waie of reasonninge Basile vsed against Heretikes as also sundry other Fathers where manifest Scripture might not be allâ—aged The B. of Sarisburie M. Hardinge presumeth that his newe fantasie of Transubstantiation must needes stande for good And therefore imagininge that the Breade and Wine are wholy remooued and cannot be the Sacramentes he thinketh he maie wel conclude that the Fourmes Shewes that are leafte behinde must néedes be the Sacramentes But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche S. Augustine saithe Quod videtis Panis est The thinge that ye see speakinge of the Sacramente is not a Fourme or an Accidente but Very Breade S. Chrysostome Theodoretus Gelasius and other learned Fathers confesse by manifeste and expresse woordes That there remaineth stil in the Sacramente the Very Nature and Substance of Breade and Wine Therefore this Doctrine is builte vpon a false grounde and cannot stande But Chrysostome saithe The Breade is consumed by the force of the Diuine Presence And S. Ambrose saithe M. Hardinge reporteth the same It is greate frowardnesse whatsoeuer any one or other of the Fathers happen to vtter in vehemencie and heate of talke to dissemble the manner of their speache and to drawe and force the same violently to the rigourâ— of the letter Paulus saithe In fraudem Legis facit qui saluis verbis Legis sententiam eius circumuenit He dooth wronge to the Lawe that folowinge onely the bare woordes defraudeth the meaninge of the Lawe S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of Christe Chrysostome saithe Baptisma Christi Sanguis eius est The Baptisme of Christe is Christes Bloude And againe he saithe In Mysterijs Sanguis ex Christi latere hauritur In the time of the holy Communion the Bloude of Christe is drawen out of his side S. Gregorie saithe Christus iterum in hoc Mysterio moritur In this Mysterie of the holy Communion Christe is put to Death againe I trowe M. Hardinge wil not so straitly force vs to beléeue onely vpon the sight of these bare woordes either that the holy Communion is Christes Passion or that the Water of Baptisme is Christes Bloude or that Christe is slaine and put to Death in the time of the Holy Mysteries Or that Christes Bloude at that time is drawen and powred from his side and that without healpe of Figure Uerily Really and in deede By sutche manner of amplification and kinde of speache S. Chrysostome saith The Breade is consumed not for that theâ—e remaineth in the Sacramente no Breade at al but for that in comparison of the Death of Christe that there is laide foorth and represented before vs the material Breade seemeth nothinge For otherwise Chrysostome most plainely confesseth that the Nature of Breade remaineth stil. These be his woordes In Sacramento manet Natura Panis In the Sacramente there remaineth stil the Nature of Breade And as he saithe The Breade is Consumed Euen so in the same place he seemeth to saie The Prieste is Consumed His woordes be these Ne putes te accipere Diuinum Corpus ab Homine Thinke not that thow receiuest the Diuine Bodie of a Man And to like purpose he speaketh of the Sacramente of Baptisme Non Baptizaris à Sacerdote Deus ipâ—e tenet Caput tuum Thou art not Baptized of the Prieste It is God him selfe that holdeth thy Heade Thus the holy Fathers intreatinge of the Sacramentes vse to auance our mindes from the Sensible and corruptible Elementes to the cogitation of the Heauenly thinges that thereby are Represented And therefore Chrysostome saith Mysteria omnia interioribus oculis videnda sunt Wee must beholde al Mysteries with our inner eies Whiche inner eies doubtlesse haue no regarde to any corruptible and outwarde thinge Hereby the feeblenes of M. Hardinges sequele maie soone appeare True it is that he further saith In case of want of the Scriptures wee maie sometime guide our selues by discourse and drifte of Reason Notwithstandinge S. Augustine saithe Haec consuetudo periculosa est The custome hereof is very dangerous But in this case M. Hardinge wanteth neither the Scriptures nor the Authoritie of Anciente Doctours It is plaine by the manifeste woordes of S. Paule of S. Chrysostome of S. Augustine of Theodoretus of Gelasius and of other moe holy Fathers bothe Greekes and Latines that in the Sacramente â–ª after the woordes of Consecration the very Nature and Substance of the Breade remaineth stil. It were mutche for M. Hardinge to forsake al these and to trust onely to a bare shifte of simple Reason M. Hardinge The .2 Diuision And
shew or driftâ— of Reason concludeth in this sorte Thus the fourmes of Breade and Wine are the Sacramentes of the Bodie and Bloude of Christe Thus M. Hardinge bringeth in his Conclusion without premisses By M. Hardinges iudgement S. Augustine was not wel aduised when he called the Holy Mysterie Sacramentum Panis Vini The Sacrament of Breade and Wine He shoulde rather haue called it by this Construction The Sacramente of Fourmes and Shewes And whereas S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum whereby he meaneth that the Breade it selfe is made a Sacramente M. Hardinge wil rather expounde it thus Let the Woorde come to the Element or Creature of Breade and then the Accidentes thereof are made a Sacramente Uerily touchinge the Wine Christe him selfe calleth it not Fourmes or Accidentes but the Fruite or as Cyprian termeth it the Creature of the Vine Creaturam Vitis S. Cyprian calleth the Breade after Consecration Panem ex multorum granorum adunatione congestum Breade made not of Fourmes and Accidentes but of the Substance and mouldinge of many Comes S. Cyrille saithe Credentibus Discipulis Fragmenta Panis dedit Christe vnto his Disciples beleeuinge in him gaue not Accidentes or Shewes but Fragmentes or peeces of Breade Irenaeus saithe Of the same Breade and VVine after Consecration Augetur coÌ„sistit Carnis nostrae Substantia is increased and consisteth the Substance of our Fleashe Here must M. Hardinge néedes saie as Marcus Constantius saide before him that Accidentes are the Fruite of the Uine that Cornes and grapes be likewise Accidentes that Fragmentes and peeces of Breade be nothinge els but Accidentes that the Substance of our Bodies is nourished and increased and standeth by Accidentes Thus are their Accidentes Fâ—ga miserorum They can prooue and reprooue al by Accidentes and without their Accidentes they can doo nothinge And thus as badde Surgians they make one Salue to serue for al soares S. Gregorie saithe O Timothee depositum custodi deuitans profanas vocum nouitates Quia cùm laudari Haeretici tanquam de excellenti ingenio cupiunt quasi noua quaedam proferunt quae in Antiquorum Patrum libris Veâ—eribus non tenentur Sicque fit vt dum videri desiderant sapientes miseris suis auditoribus stultitiae semina spargant O Timothee keepe that thou haste receiued and beware of the wicked nouelties of woordes For these Heretiques seekinge the coÌ„mendation of the excellencie of their witte bringe foorth newe thinges that in the Olde bookes of the Anciente Fathers are not founde And so it happeneth that while they woulde be taken for wise menne they scatter emongst their poore hearers the seedes of Folie Certainely M. Hardinge and his felowes as of Shewes they haue made Sacramentes euen so of the Holy Sacramentes and whole Religion of Christe they â—aue leafte nothinge to the simple people but a sight of Shewes FINIS THE XXVI ARTICLE OF HIDINGE AND COOVERINGE The B. of Sarisburie Or that the Sacramente is a Signe or Token of the Bodie of Christe that liethe hidden vnderneathe it M. Hardinge That the outward forme of Bread 255 whiche is properly the Sacrament is the Signe of the Bodie of Christe we confesse yea of that Bodie which is couertly in or vnder the same whiche S. Augustine calleth Carnem Domini forma Panis opertam The Fleashe of our Lord coouered with the forme of Breade But what is meant by this terme Lyeth we knowe not As through Faithe grounded vpon Gods woorde we knowe that Christes Bodie is in the Sacrament so that it lyeth there or vnderneathe it by which terme it may seme a scoffe to be vttered to bringe the Catholike teaching in contempte or that it sitteth or standeth we denie it For lieinge sittinge and standing noteth situation of a Bodie in a place accordinge to distinction of membres and circunscription of place so as it haue his partes in a certaine order correspondent to the partes of the place But after such manner the Bodie of Christe is not in the Sacrament but without circumscription order and habitude of his partes to the partes of the Bodie or place enuironninge VVhiche manner of Being in is abooue all reache of humaine vnderstandinge wonderouse straunge and singular not defined â–ª and limited by the lawes or bondes of nature but by the almighty power of God To conclude the Beinge of Christes Bodie in the Sacrament is to vs certaine the manner of his Beinge there to vs vncertaine and to God onely certaine The B. of Sarisburie The entrie of this Article is the CoÌ„clusion of yâ— laste So artificially M. Hardinges Untruethes are wouen togeather The owtwarde Fourme of Breade saithe he is the Sacramente But withal he should haue added that this Fourme and manner of speache is onely his owne peculiare onely to him selfe and certaine his felowes of that side neuer vsed by any of al the Olde Doctours and Fathers of the Churche either Greeke or Latine or Learned or Unlearned or Catholike or Heretique or one or other These woordes of S. Augustine are alleged and answeared before That holy learned Father neuer saide neither that the Fourmes and Accidentes be the SacrameÌ„t nor that Christes Bodie is Really hidden vnder the same nor in this place speaketh any one woorde at al of any Accidentes But the woordes wherein M. Hardinge is deceiued are these Forma Panis Whiche woordes signiâ—â—e not the outwarde Fourmes and Accidentes as he vntruely expoundeth them but the very Kinde and Substance of the Breade So S. Paule saithe Christus cùm in Forma Dei esset Formam Serui accepit Christe beinge in the Fourme or Nature of God tooke vpon him the Fourme or Nature of a Seruante By whiche woordes S. Paule meante that Christe was very God in Substance and that he tooke vpon him the very Substance of a Man So S. Hierome expoundeth the same woordes speakinge in the Personne of Christe Declinaui ad eos deserens Regna Coelorum vt cum eis vefâ—erer assumpta Forma Serui I wente downe to them leauinge the Kingedome of HeaueÌ„ that I might eate with them hauinge taken the Fourme of a Seruante I thinke M. Hardinge wil not saie Christe tooke a Bodie of Fourmes and Accidentes that he might be conuersante and liue with menne So S. Augustine â—aithe Secundum hanc Formam non est putandus vbique diffusus Christe not accordinge to the Shewes or Accidentes of his Bodie but accordinge to this Kinde this Nature and this Substance of his Bodie maie not be thought to be â—owred and spreadde into al places Thus S. Paule S. Augustine S. Hierome and other learned Fathers vse this woorde Forma for Nature and Substance and not for Accidentes And as touchinge the other woorde Operta Coouered S. Augustine meaneth not thereby that Christes Bodie is Really conteined and coouered vnder the saide Fourme or kinde of Breade but onely that it is there
Stewes That haue diuised vnto them selues a strange Religion without either Scriptures or Ancientâ— Councels or Olde Doctours or Example of the Primitiue Churche That haue turned their backes to Godâ— that haue deceiued the people That hauâ— made the house of God a Caue of Theeues VVhom so many Kingedomes and Countries and infinite thousandes of Godly people haue foresaken From whom the holy Ghost by expresse woordes hath commaunded vs to departe For so it is written Come avvay from her O my people that ye be not parâ—etakers of her sinnes lest ye be also partetakers of her plagues VVoulde ye counsel vs M. Hardinge to forsake the VVoorde of Life and the companie of al them that haue geuen their Bodies and Bloud for the testimonie of Christe and to ioine with these Ye saie VVee may haue the Example and Companie of one Staphylus and Balduinus and VVicelius that haue doone the like Ye might also haue added the Example and Companie of Iudas the Traitour of Iulianus the Renegate and of others the like of whom S. Peter saithe They are turned backe to feede vpon their vomite as shamelesse Dogges and to vvallovv againe in their mire as filthy Svvine I wil saye nothinge of you M. Hardinge Notwithstandinge ye know whose examples ye haue folowed Tertullian saithe thus Christus ait Fugite de Ciuitate in Ciuitatem Sic enim quidam argumentabatur sed ipse fugitiuus Christe saide Flee from Citie to Citie So there is one that vsed to reason but he him selfe vvas a Fugitiue I consider wel their dooinges and stande in horrour of their endes Some suche of your side haue died in miserable desperation with terrible witnesse against them selues that they had wrought against their owne Conscience as it is faithefully testified vnto the worlde One of these three as it is reported and openly published by them that know him best hath altred his whole Faithe seuen times within the space of seuenteene yeeres and therefore is wel resembled to the Olde Apostata Ecebolius S. Peter saith It had been better for them neuer to haue knovven the vvay of Righteousnesse then hauing once receiued knovvledge aftervvarde to turne avvay from â–ª the holy Commaundement It is an horrible thinge to falle into the Handes of the Liuinge God S. Paule saithe VVho so hath once receiued the light of God and hath felte the svveetenesse of the Heauenly gifte and hath beene partaker of the Holy Ghoste and hath once tasted of the good VVoorde of God and aftervvarde falleth avvay It is not possible for suche a one to be renevved by repentance I wishe you in GOD and vnfainedly M. Hardinge to be ware hereby These woordes and Examples are marueilous horrible Although these and suche others can denie God yet God cannot denie him selfe VVhat saithe S. Paule if certaine of them be fallen avvay Shal their infidelitie make frustrate the Faithe of GOD God forebidde For GOD is True and al menne are liers Of your personne as I promised I wil say nothinge Goddes woorkes be woonderful He calleth vvhom he vvil and vvhom he vvil he maketh harde He called Paule from his horse Elizaeus from the Plough the Apostles from their Nettes and the Theefe on the Crosse vpon the Suddaine But if some simple one or other of them whom you so vncourteously haue despised should say thus vnto you M. Harding not longe sithence ye taught vs the Gospel euen in like sorte and fourme in al respectes as it is taught vs now VVee remember bothe your woordes and also the manner and courrage of your vtterance Ye tolde vs of the Paper walles and painted Fiers of Purgatorie Ye saide Rome was the sinke of Sodome ye saide your Masse was a heape of Idolatrie and the Mysterie of Iniquitie ye wisshed your voice had benne equal with the greate Belle of Oseney that ye might ringe as ye then saide in the duleares of the deafe Papistes Noman was so vehement and so earnest as you The whole Vniuersitie and Citie of Oxforde the Crosse at Paules and other like places of greate concourse can wel recorde it Ye bade vs then beleeue you vpon your credite and wee beleeued you The Prince died an other was placed Suddainely ye had quite forgotten al that ye had taught vs before and had as suddainely learned other thinges al contrary to the former whiche ye tolde vs ye neuer knew before and yet with one face and one conscience ye required vs earnestly to beleeue you stil euen as we had donne before As though your bare woorde were the rule of our Faith â–ª and what so euer you shoulde saye true or false wee simple people were bounde of necessitie to beleeue you How be it wee thinke if ye telle vs trueth now then ye deceiued vs before if ye tolde vs Trueth before then ye deceiue vs now And thus it cannot be denied but this way or that way ye haue deceiued vs. And how may wee know whether you speake as you thinke or dissemble with vs now as ye did before Surely S. Iames sheweth vs That a man of double minde is euer vnconstante in al his vvaies VVee marueiled how ye coulde atteine to al this Doctrine specially in so short a time but moste of al in suche perfection For the Scriptures are large and wee heare say the Councelles are sundrie the Doctours Volumes are longe and many So suddainely in seuen daies to reade them al and so to reade them it was not possible You may by your eloquence persuade vs many thinges But this one thinge ye can neuer persuade vs. You wanted time it is not credible it was not possible Therefore ye must needes say ye were taught these thinges euen as the Prophetes were by Reuelation If any of al your olde hearers woulde thus put you in remembrance alas what answeare coulde you make him But it was not you M. Hardinge it was the time If the time had beene one you had stil continued one But ye were forced to know that ye knewe not and to thinke that ye thought not and so to beleeue that ye beleeued not How be it S Hilarie saithe Quae ex necessitate est Fides noÌ„ est Forced Faithe is no Faithe Ye saye VVho so euer shal attempte to ansvveare your Booke shal sweate in vaine His labour shal be as vvas the Commendation of Baldenesse or of Ignorance or of Folie as a floorishe as a Smoke as a Smooder and as I know not what The force of your Eloquence is so inuincible No Trueth is hable to withstande it Suche affiance ye woulde seeme to haue in the bewtie of your Cause Here I beseeche you geue me leaue once againe to put you in remembrance of the Contentes and Substance of your trauailes Thinke you in soothe M. Harding or woulde ye haue vs to thinke that your maimed Allegations your vntrue Translations your wreasted Expositions your Councelles neuer holden your Canons neuer nor made nor
loosenesse bréede the like negligence in the Priestes And if negligence be excuse sufficient to warrant the people to Communicate but once in the yere why may not the same negligence cause the Priestes to say Masse but once in the yere For it is not the loue of God as you surmise neither the hunger or thirst of Heauenly foode that maketh the Priest to say Masse but order of fundation custome hiere or wages for his labour Now let vs viewe the weight of M. Hardinges reasons The people is negligent and vndeuoute ergo The Priest may say Masse alone This argument is verie weake But the nexte that is geathered of the same is much weaker The people is negligent now ergo there was Priuate Masse in the Primitiue Churche For this onely was my denial and this hath M. Hardyng taken in hande to prooue It is called Petitio principij where as one weake thinge is proued by an other as weake as it So might M. Hardinge say The people wil not heare the woorde of God ergo the Priest may goe into the Pulpit and Preache alone For Christes Supper as S. Augustine sayth is a Sermon and the Priest therein Preacheth and vttereth the death of the Lorde Againe if onely the negligence of the people haue enforced Priuate Masse how then came it into Colleges Monasteries Cathedral Churches ye euen into the very holy Churche of Rome where as be such numbres of Clerkes Uicars Munkes Priestes and Prebendaries that the Emperour Iustinian was fainâ— to staie the increase of them al idle al in studie and contemplation al voide from worldly cares al confessed al in cleane life al prepared Wherefore haue they Priuate Masse Ye wherefore haue they so many Masses seuerally at diuers Altars and many of them at one time Wherefore doo not they Communicate togeather as it appeareth they did in the Primitiue Churche Doubtlesse this groweth not of the negligence of the people As for the people they are not so negligent nor vndeuoute as M. Hardinge here chargeth them They are Gods people glad to be instructed and desirous to folowe and where so euer the Gospel is receiued readie to geue testimonie therof and to increase the same by the holy Communion of Christes Body and Bloud in greate companies and whole congregations al togeather But what it lucke is this that they whom M. Hardinge so often condemneth for Heretikes can be so deuoute and he and his Catholikes thus remayne without deuotion Let the people be taught let them heare the holy Ministration in their owne tongue that they may vnderstande the holy Mysteries féele comforte and swéetnesse in the same let them see examples of diligence in the Clergie then wil they be no longer negligent Then should M. Hardinge perforce geue ouer his priuate Masse as séeing that the whole right of his cause hangeth onely of the negligence and misdooing of the people M. Hardinge The .8 Diuision But the enemies of this holy Sacrifice say that this is against the institution of Christe God forbid the institution of Christe should not be kepte But it is a worlde to see how they crie out for the institution of Christe by whom it is most wickedly broken For where as in Christes institution concerning this Sacrament three thinges are conteined whiâ—he he him selfe did and by his commaundement gaue authoritie to the Churche to doo the same the consecration the oblation and the participation wherein consisteth the substance of the Masse they hauing quite abrogated the other twoo 14 and not so muche as once naming them in their bookes of seruice now haue lefte to the people nothing but a bare Communion and that after their owne sorte with what face can they so busely crie for Christes institution by whom in the chief pointes the same is violated Of Consecration and oblation although muche might be saide here against them I wil at this time say nothing Concerninge participation the number of Communicantes together in one place that they iangle so muche of as a thinge so necessarie that without it the Masse is to be reputed vnlawful 15 is no parte of Christes institution For Christe ordeined the Sacrament after Consecration and Oblation done to be receiued and eaten And for that ende he saide Accipite manducate bibite Take eate drinke herein consisteth his Institution Now as for the number of Communicantes how many should receiue togeather in one place and in what place what time sitting at table as some woulde haue it standing or kneeling fastinge or after other meates and whether they should receiue it in their handes or with their mouthes and other the like orders manners and circumstances al these thinges perteine to the ceremonie of eatinge the Obseruation whereof dependeth of the Churches ordinance and not of Christes institution And therefore S. Augustine writinge to Ianuarius saith Saluator non praecepit quo deinceps ordine sumeretur vt Apostolis per quos dispositurus erat Ecclesiam seruaret huÌ„c locum Our Sauiour gaue not commaundement in what order it should be receiued meaninge to reserue that mater vnto the Apostles by whom he woulde directe and dispose his Churche Wherefore the receiuing of the Sacrament being the Institution of Christe and the manner number and other rightes of Receiuinge 16 not fixed nor determined by the same but ordred by the Churches disposition whether many or few or but one in one place receiue for that respecte the Ministration of the Priest is not made vnlawfull The B. of Sarisburie It liketh M. Harding to cal vs wicked and the enemies of the Sacrifice and to say wée â—angle of the Institution of Christe and yet our selues breake Christes Institution I must here protest in the name of manie Wée are not enemies of the Sacrifice and Crosse of Christe but of the errours abuses and sacriledge of the Masse whiche now are mainteined to the open derogation of the Sacrifice and Crosse of Christe As touching Christes Institution forgeat not good Christian Reader that M. Harding confesseth there are thrée thinges therein conteined whiche as he sayth Christe him selfe did and by his commaundement gaue authoritie to his Churche to doo the Consecration the Oblation and the Participation Here he leaueth quite out the Annunciation of Christes Death thinking perhaps it is no mater essential of Christes Institution Of these thrée he saith wée haue broken two the Consecration Oblation and so haue only a bare Communion But whereby may it appeare to M. Hardynge that wée haue thus broken Christes Institution Is it bicause wée Communicate togeather with the people or bicause wée Minister the Sacrament vnder bothe kindes or bicause wée shew foorthe the Death of Christe or bicause wée doo that Christe did and commaunded vs to doo Concerning Consecration he doth greate wronge to charge vs with the breache thereof before he him selfe and others of his side be better resolued wherein standeth Consecration For
These very woordes I say can not be taken of one singular man but necessarily importe a number Yet saithe M. Hardinge S. Augustines woordes be plaine Saluator non praecepit quo deinceps ordine sumeretur vt Apostolis per quos dispositurus erat Ecclesiam seruaret hunc locum Christe gaue no commaundement in what order it should be receiued to the intente he might leaue that mater to his Apostles by whom he woulde dispose his Churche Therefore saithe M. Hardinge The number of Communicantes is at libertie and the Priest may receiue alone S. Augustine in that place speaketh not one woorde of any number but onely of the time of receiuing whether it might séeme conuenient to Minister the Communion after supper as Christe did to his Disciples and some vsed then to doo as appeareth by the woordes that folow Nam si hoc ille monuisset vt post cibos alios seÌ„per acciperetur credo quod eum morem nemo variasset For if Christe had commaunded that the Sacrament should euer be receiued after other meates I beleeue no man woulde haue changed that order It is wronge dealyng to bringe one thynge for another to allege number in stéede of time and of S. Augustines woordes to conclude that S. Augustine neuer meante For that S. Augustine requireth a number of Communicantes it appeareth by that immediatly in the same place he allegeth the woordes of S. Paule Quapropter fratres cùm conuenitis ad manducandum inuicem expectate Wherefore brethren when ye meete togeather to eate the Communion wâ—ite one for another Whiche woordes M. Hardinge thought best cunningly to dissemble In other places S. Augustine like as also S. Hierome and others witnesseth that the whole people daily receiued togeather and generally intreatinge of the holy CoÌ„munion he speaketh euermore of a number and neuer of one alone Now whereas M. Hardinge saithe Christe leafte suche maters to the determination of the Churche and to that purpose séemeth to allege as others doo these woordes of S. Paule Coetera cùm venero disponam Touchinge the rest I wil take order when I come This kinde of Doctrine vnto the olde Fathers seemed very daungerous For S. Augustine saithe Omnes insipientissimi Haeretici qui se Christianos vocari volunt audacias figmentorum suorum hac occasione Euangelicae sententiae colorare conaÌ„tur vbi Dominus aiâ— A dhut multa habeo vobis dicere sed ea non potestis portare modo The moste peeuishe Heretikes that be that woulde faine be called Christians doo colour the bolde enterprises of their fantasies by occasion of this saying of the Gospel whereas the Lorde saith Yet haue I many thinges to say vnto you but ye are not hable now to beare them But if the Churche haue determined this mater for priuate Masse as M. Hardinge saith in what Councel at what time within sixe hundred yeres after Christ and in what place was it determined Who was witnesse of the dooinge Who was president Who was Present This is it that the Reader woulde faine learne And M. Hardinge thinketh it best to prooue it by silence How be it it is already confessed that Priuate Masse came in not by Christe or by any of his Apostles or by the Authoritie of the Churche but onely by the vndeuotion and negligence of the people It is woonderfull to sée how handsome constructions these men make of these woordes of S. Paule Touchinge the rest I wil take order when I come For vpon these woordes they builde their Priuate Masse euen in suche forme as it is now vsed in As if S. Paule shoulde saye thus At my comminge I wil take order that ye shal haue Masse in a strange tongue that ye shal receiue alone that ye shal not looke and waite one for an other notwithstanding any my former coÌ„maundement that ye shal not neede to meete togeather that one shal receiue for al the rest and so at my comming I wil vndoo what so euer hitherto I haue ordeined I may not now dissemble the value of M. Hardinges argument Christe saith he ordeined the Sacrament after Consecration and Oblation done to be receiued and eaten Ergo the number of Communicantes togeather is no parte of Christes institution What thought M. Hardinge that none but children and fooles shoulde reade his booke For how loosely hange these partes togeather The Sacramente must be receiued after Consecration Ergo The number of Communicantes is not necessarie There is not one péece hereof that either is true in it selfe or agréeth with other For touchinge Consecration if he wil precisely folow the woordes of the Euangelistes whiche wrote the storie Christe first tooke the Breade and blessed it and brake it and gaue it and saide take ye eate ye and afterwarde this beinge saide and doone he added the woordes of Consecration This is my Body Thus the Euangelistes witnesse contrarie to M. Hardinge that the receiuinge was firste and the Consecration afterwarde Concerning the force of M. Hardinges argument it concludeth directly against him selfe For if Christe Instituted the Sacrament to the intente it shoulde be first Consecrate then receiued of a companie it must néedes folow that receiuinge with company is parte of Christes Institution as it is also auoutched by Cardinal Bessarion the Bishop of Tusculum His woordes be these Hoc ipse ordo rerum poscebat primùm Consecrare deâ—â—de Frangere postea Distribuere quod nos in praesentia facimus This the very natural course of thinges required first to Consecrate then to Breake and after to Distribute whiche thinge wee also doo at this day And Gabriel Biel Consecratio ad vsum qui est manducaâ—io tanquam ad finem quodammodo proximum ordinatur Quia Christus accepit panem benedixit dedit discipulis vt manducarent ConsecratioÌ„ is ordeined for a vse whiche is the Eating as it were for a ende For Christe after he had taken the Breade Blessed it and gaue it to his Disciples to eate And againe Consecratio non est semper finis Consecrationis sed potiùs vsus fidelium Ad hoc enim consecratur Corpus Sanguis Christi vt fideles illis vrantur manducando Consecration is not the ende of Consecration but rather the Vse of the faithful For to that ende is the Body and Bloude of Christe Consecrate that the faithful may vse them in eatinge Thus M. Hardinge frameth argumentes against him selfe M. Hardinge The .9 Diuision But if they allege against vs the example of Christe saying that he receiued not it alone but did Communicate with his twelue Apostles and that wee ought to folow the same I answere that wee are bounde to folow this example Quoad substantiam non quoad externam ceremoniam For the Substance not for the outwarde ceremonie to the whiche perteineth the number and other rites as is aforesaide Christes example importeth necessiâ—â—e of receiuing onely 17
the other rites as number place time c. be of congruence and order 18 In whiche thinges the Churche hath taken order willinge and chargeinge that al shal Communicate that be woorthy and disposed And so it were to be wished as oftentimes as the Priest dooth celebrate this high Sacrifice that there were some who woorthely disposed might receiue their rightes with him and be partakers Sacramentally of the Body and Bloud of Christe with him But in case suche doo lacke as wee haue seene that lacke commonly in our time yet therefore the continual and Daily Sacrifice ought not to be intermitted For sithe this is done in the remembrance of Christes oblation once madâ— on the Crosse for the redemption of al mâ—kinde therefore it ought daily to be celebrated throughout the whole Churche of Christe for the better keeping of that greate benefite in remembrance and that though none receiue with the Priest And it is sufficient in that case if they that be present be partakers of those holy Mysteries Spiritually and Communicate with him in Prater and thankesgeuinge in Faith and Deuotion hauinge their minde and wil to Communicate with him also Sacramentally when time shal serue The B. of Sarisburie Here is greate paine taken to prooue that Christian men in the Ministration of Christes Supper are not bounde to folow the example of Christe al learninge also shewed to beguile the simple with a vaine distinction of Substantia and Accidens S. Hilarie writinge of the lewde dealinge of the Arians vsed in rackinge of the Scriptures saith thus of them Aut ita scâ—ibuntur fides vt volunt aut ita vt volunt intelliguntur Their faithes must either be so written as they wil or els they must be coÌ„strued and taken as they wil. The question that lieth betwéen vs standeth not in this pointe whether wée ought to doo euery thing that Christe did but whether wée ought to doo that thing that Christe bothe did him selfe and also commaunded vs to doo and was afterwarde practised by the Apostles and holy Fathers that had the Sprite of vnderstandinge and knew Christes meaninge and was neuer broken vntil the negligence and vndeuotion of the people as M. Hardinge confesseth brought in the contrary Christe saide not Doo this in Hierusalem or in this parlar or after supper or at this table or being so many togeather or standinge or sitting But he saide thus Doo ye this that is take ye Breade blesse it breake it geue it in my remembrance This is not a Ceremonial Accident but the very ende purpose and substance of Christes Institution And therefore S. Paule saithe The Breade that wee breake is the participation of the Lordes Body And al wee are one Breade and one Body as many as are partakers of one Breade Yet saith M. Hardyng Wee are bounde to folowe Christes example in thinges that be of the substance of the Sacrament not in thinges that be of order and congruence Here vnawares he seemeth to confesse that his Masse what so euer substance it beare yet is voide bothe of good ordre and also of congruence But what wicked wilfulnesse may this be To Minister the Sacramentes of Christe as Christe him selfe did commaunded to be doone is called an Accident Ceremonial that may wel be chaunged But for the Priest to speake in a straunge vnknowen tongue to turne his face from the people to Minister vnto him selfe alone and to vse an infinite sorte of childish ceremonies whiche neither Christe nor his Apostles euer either vsed or thought of al these are holden for thinges substantial and of importance and be defended as necessary and may not be chaunged Suche power haue these men to chaunge Accidence into Substance and Substance into Accidence when they liste The Churche saithe M. Harding hath charged and ordred that no man that is woorthy and disposed shal be refused O miserable is that Churche where as no man no not so muche as one is wel disposed Here in fewe woordes he condemneth the whole Churche of Rome euen the whole Colledge of Cardinalles amongst whom as he saith there is not one wel disposed and woorthie and therfore they al withdrawe them selues from the Communion But Chrysostome saithe If thou be not worthy to receiue the CoÌ„munion then arte thou not woorthy to be present at the Praiers Therefore M. Hardinge shoulde driue his vnwoorthy people from the Churche and not suffer them to heare his Masse They imagine that any man be he neuer so greate a sinner may pray to God haue frée accesse to the Throne of Maiestie Onely they thinke a sinner may not receiue yâ— holy Communion But it is written Let him departe from his wickednesse who so euer calleth vpon the name of the Lorde Whosoeuer is a member of Christe and may boldly cal God his Father may also be bolde to receiue the Communion If M. Harding wish in déede that the people woulde prepare them selues Communicate with the Priest as he pretendeth why dooth he not exhorte mooue the people Why dooth he not prouide for them Why dooth he rather defende his Sole Receiuing contrary to his owne wisshing and contrary to the example of Christe as he him selfe confesseth Doubtlesse there are many godly men emonge the people and oftentimes more vertuously disposed a greate deale then the Priest Neither is it of their vnwoorthinesse that they absteine so often nor of their woorthynesse that they receiue once in the yere but onely of custome But if the people beslacke yet must the Priest doo the Daily Sacrifice saith M. Hardinge that is he must offer vp Christe vnto his Father for the sinnes of the worlde Herein appeareth the wanton folie of this people That they may doo and are commaunded to doo they wil not doo but that they can not doo that they wil néedes doo The mater beinge so weighty and not yet throughly beléeued it had béen good for M. Harding to haue made proufe thereof by the authoritie of S. Augustine S. Hierome or some other olde Catholike Doctour within the compasse of â—â—re hundred yeres but he bringeth foorth onely an Article or Decrée of his owne makinge Sithe this is doone saithe he in the remembrance of Christes oblation once made on the Crosse for the Redemption of mankinde Therefore it ought dayly to he celebrated throughout the whole Churche Least any errour grow hereof it is to be noted that these woordes Daily Sacrifice and Daily Breade are sometimes vsed in the holy Fathers and both applied vnto the Body of Christe but farre otherwise and to other purpose then M. Hardinge meaneth as it shal soone appeare The olde Fathers cal that the Daily Sacrifice that Christe made once for al vpon the Crosse for that as Christe is a Priest for euer so dooth the same his Sacrifice last for euer not that it is daily and really renewed by any mortal creature but that the power
in the behalfe of Christe Benedic haereditati tuae quam per Corporis sanguinis mei Mysterium in ecclesia congregasti Blisse thine inheritance whiche thou hast geathered togeather in the Churche by the Mysterie of my Bodie and Bloude And Dionysius The common and peaceable distribution of one and the same Breade and Cuppe prescribeth a godly concorde vnto them as vnto men fedde togeather with one foode And thus as M. Hardinge hath truely saide Cyrillus and Dionysius agrée in one but bothe togeather against him bothe vtterly condemninge his Priuate Masse M. Hardinge The .14 Diuision And therefore that one may communicate with an other though they be not togeather in one place whiche M. Iuel denieth with as peeuis he an argument of the vse of excommunication as any of al those is that he scoffeth at some Catholike writers for 24 and that it was thought lawful and godly by the Fathers of the auncient Churche neare to the Apostles time it may be wel proued by diuerse good authorities The B. of Sarisburie I vsed the Pulpite as a place of reuerence and not of scoffinge Onely I thought good to laie out the weakenesse of sundrie reasons alleged on your side that the people might sée vpon howe sclender groundes your Religion standeth And thus I did hauinge iuste occasion thereunto of the vniuste reportes moued in corners by you and others whereby you bare the people in hande that al our doctrine was light and childishe and not woorthe the hearinge Therefore that the people hauinge taken some taste of the argumentes on bothe partes might be the better hable to iudge of bothe I shewed foorthe this argument of Pope Innâ—centius The Sunne is greater then the Moone Ergo the Pope is greater then the Emperour and the Elose in the Margine vpon the same The Sunne is seuen and fiftie times greater then the Moone Ergo the Pope is seuen and fiftie times greater then the Emperour And likewise the argument of Pope Bonifacius the eight In principio creauit Deus Coelum terram non in principijs In the beginninge and not in sundrie beginninges God made Heauen and Earth Ergo the Pope hath the soueraintie ouer al Kinges and Princes He that sheweth the weakenesse of these argumentes and suche other deserueth not therefore by and by to be called a scoffer Further touchinge Excommunication I saide thus If the Prieste that saithe Masse in Louaine may communicate with the Prieste that saieth Masse in Calicute whiche is M. Hardinges greatest grounde for his Priuate Masse then hath the Churche so farre foorthe as toucheth the Priestes loste the whole vse of Excommunication For the partie excommunicate beinge a Priest might saye he woulde say Masse and so receiue the Communion euen with the Bishop of whom he were excommunicate whether he woulde or no. This sayinge M. Hardinge hath condemned for péeuishe by his authoritie onely and not by reason In déede the Churche of Rome as it hath lost the whole vse of the holy Communion so hath it also lost the whole vse of Excommunication For these twoo woordes be of contrary natures and the one of them hath his name of the loosinge of the other In the primitiue Churche as al the Godly were fréely receiued to the holy Mysteries so by the authoritie of the Spirite of God the apparent wicked and vngodly were remoued and that with great discretion accordinge to the enormitie qualitie of the faultes as it is specially noted by Gregorius Naeocaesariensis in a Canon touchynge the same The greatest offenders were vtterly excluded from the Congregation as men not méete to be in the company of the godly Others were suffred to enter into the temple and to heare the Sermon but at the beginninge of the praiers they were remoued as men not méete to praie with their bretherne Others were suffred to be present at the praiers but at the beginninge of the Communion were willed to departe The reste were the godly that remained stil and hearde the Sermon and continued in praier and receiued the holy Mysteries altogeather The order hereof is declared by Cassiodorus out of Socrates Stant rei velut in lamentationibus constituti cùm sacra celebratio fuerit adimpleta Communionem non percipiunt They stande wofully and as it were men in lamentation and in heauines and when the holy celebration is ended they receiue not the Communion It followeth Constituto verò tempore velut quoddam debitum exoluentes cum populo Communionem participant At the time appointed as if they had discharged a certaine debte they Communicate togeather with the people Thus the offenders were put from the Communion and al the reste receiued togeather And therefore it is decréed by the Canons of the Apostles That al Faithful that entre into the Churche and heare the Scriptures and doo not continue out the Praiers nor receiue the Communion should be excommunicate as men woorkinge the trouble and disorder of the Churche And the people saide vnto Timotheus beinge a Bishop of the Arrians and neuerthelesse a man of milde and gentle nature and shunninge his companie for the one and yet louinge him for the other Although we Communicate not with thée yet wée loue thée notwithstanding Now if M. Hardinges principle stande for good that the Priest sayeinge his Priuate Masse may receiue the Communion with al others in other places that doo the like then can no Priest be excommunicate For notwithstanding neither any other Priest nor any of the people wil receiue with him yet may he say a Priuate Masse and by M. Hardinges new diuise straight way communicate with them al. But for better declaration of this mater it is commonly taught in Schooles that Priuatio praesupponit habitum that is that the loosinge of a thinge firste presupposeth the hauing of the same for no man can loose that thinge that he hath not Therfore to say there is Excommunication from the Sacramentes where as is no Communion of the Sacramentes Or that he is put from the Lordes Table that neither is at nor comming to the Table Or that he is Excommunicate that is onely forbidden to heare Masse Or that the people doth sufficiently receiue the Sacramentes by the mouthe of the Priest Uerely this kinde of learninge in the Primitiue Churche woulde haue séemed not onely péeuish but also fantastical and méere Frantike Thus the Bishop of Rome as it is saide vseth to Excommunicate Locustes Snakes Caterpillers other like woormes Coniurers vse to Excommunicate their Diuels as though these creatures sauing the force of their authoritie were otherwise méete enough to receiue the CoÌ„munion M. Hardinge The .15 Diuision Irenaeus writing to Victor Bishop of Rome concerning the keeping of Easter as Eusebius Caesariensis reciteth to th'entente Victor shoulde not refraine from their Communion whiche kepte Easter after the custome of the Churches in Asia
were Bishop in Millaine two and twentie yéeres and more beinge also so holy a man as few the like in those daies yet M. Hardinge can not learne that euer he saide priuate Masse but onely when he lay breathlesse in his death bedde M. Hardinge The .23 Diuision Nowe that I haue thus proued the single Communion I vse their owne terme I desire M. Iuel to reason with me soberly a woorde or twoo Howe say you sir Doo you reproue the Masse or doo you reproue the Priuate Masse I thinke what so euer your opinion is herein your answeare shal be you allowe not the Priuate Masse For as touchinge that the oblation of the Bodie and Bloude of Christe done in the Masse is the Sacrifice of the Churche and proper to the newe Testament 33 commaunded by Christe to be frequented accordinge to his institution if you denie this make it so light as you liste al those authorities whiche you denie vs to haue for proufe of your greate number of articles wil be founde against you I meane Doctours general Councels the most auncient the examples of the primitiue Churche the Scriptures I adde further reason consent vniuersal and vncontrolled and tradition If you denie this you must denie al our religion from the Apostles time to this day and now in the ende of the worlde when iniquitie aboundeth and charitie waxeth colde when the Sonne of man cominge shal scarsely finde faithe in the earthe beginne a newe And therefore you M Iuel knowinge this wel yenough what so euer you doo in deede in woorde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallowe yea most vehemently to improue the Priuate Masse The B. of Sarisburie Hitherto M. Hardinge hath brought Doctours without Reason nowe he bringeth Reason without Doctours And howe say you sir saithe he Doo you reproue the Masse Or doo you reproue Priuate Masse I trust he hath not so soone forgotten wherof he hath discoursed al this while Neither dothe the mater reast vpon that pointe what I liste to allowe or disallowe but what he can proue or not proue by the Scriptures and by the auncient Councels and Fathers But marke wel good Christian Reader and thou shalt sée how handesomely M. Harding conueieth and shifteth his handes to deceiue thy sighte Firste he hath hitherto foreborne bothe the name and also the proufe of Priuate Masse and onely hath vsed the woordes of Sole Receiuinge and Single Communion and so hath taken paines to proue that thinge that was neuer denied and that thinge that we denie and wherein the whole question standeth he hath leafte vtterly vntouched Now he demaundeth whether I reproue the Masse or the Priuate Masse what meaneth this that Priuate Masse and Sole Receiuing be so sodainely growen in one Surely M. Hardinge wel knoweth that the nature of these woordes is not one Neither who so euer receiueth alone dothe therefore of necessitie say Priuate Masse This so sodaine alteringe of termes may bréede suspicion That he further interlaceth of the Sacrifice of the Newe Testament is an other conueyance to blinde thy sight as vtterly nothinge makinge to this purpose For neither doth the Sacrifice importe Priuate Masse nor dooth Sole Receiuinge implie the Sacrifice Yet for shorte aunsweare we haue that onely Sacrifice of the Newe Testament that is the Bodie of Iesus Christ vpon the Crosse ▪ that Lambe of God that hath taken awaye the sinnes of the worlde The vertue of whiche Sacrifice endureth for euer To this euerlastinge Sacrifice the Sacrifice that is imagined in the Masse is méere iniurious And where as M. Hardinge saith If you denie this you must denie al our Religion from the Apostles time vntil this day These be but emptie woordes without weigh and proue nothinge In my litle Booke saith he I disallowe the Priuate Masse If he fynde faulte with my Booke for that it is litle he might consider it is but a Sermon and therefore no reason it shoulde be great Yet is it a great deale longer then eyther Hippolytus Martyr or the fable of his Amphilochius of whom notwithstandinge their shortnesse he maketh no smal accompte And where he saithe I dissallowe Priuate Masse I disallowe that thinge that infinite numbers of Godly and learned men haue disallowed and that M. Hardinge him selfe not longe sithens openly and earnestly disallowed bothe in Schooles and Pulpittes vntil he was sodainely perswaded to the contrary onely by the alteration of the state Of these twoo woordes Priuate Masse I can no better saye then S. Gregorie sometime saide of that Antichriste shoulde be called Deus God Si quantitatem vocis perpendimus sunt duae syllabae sin pondus iniquitatis vniuersa pernicies If wee weight the quantitie of the woorde they are but two syllables but if we wey the weight of the wickednesse it is an vniuersal destruction M. Hardinge The .24 Diuision Vpon this resolution that the Masse as it is taken in general is to be allowed I enter further in reason with you and make you this argument If Priuate Masse in respecte onely of that it is Priuate after your meaninge be reproueable it is for the single Communion that is to saie for that the priest receiueth the Sacrament alone But the single Communion is lawful yea good and godly Ergo the Priuate Masse in this respecte that it is Priuate is not reproueable but to be allowed holden for good and holy and to be frequented If you denie the firste proposition or Maior then muste you shewe for what els you doo reproue Priuate Masse in respecte onely that it is Priuate then for single Communion If you shewe any thinge els then doo you digresse from our purpose and declare that you reproue the Masse The Minor you cannot denie seinge you see howe sufficiently I haue proued it And so the Priuate Masse in that respecte onely it is priuate is to be allowed for good as the Masse is The B. of Sarisburie Out of al these former authorities of Tertullians Wife Monkes in the wildernesse Laye menne Wemen and Boyes M. Hardinge geathereth this conclusion whiche as he woulde haue folke thinke standeth so soundely on euery side that it cannot possibly be auoided The Priuate Masse is single Communion Single Communion is lawful Ergo Priuate Masse is lawful This Syllogisme vnto the vnskilful may séeme somewhat terrible as a visard◠vnto a childe that can not iudge what is within it But M. Hardinge that made it knoweth it is vaine and woorthe nothinge And that it may the better appeare I wil open the errour by an other like The Ministration of Priuate Masse is a single Communion Single Communion is lawful for a woman Ergo the Ministration of Priuate Masse is lawful for a woman It is al one kinde of argument of lyke forme and like termes And as this is deceiteful so is the other likewise deceiteful The errour is in the Seconde Proposition whiche is called the
the very Breaking of the Breade the very Gestures and Woordes that the 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 sufficient 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 neither 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 THE SECONDE ARTICLE OF COMMVNION VNDER BOTHE KINDES The B. of Sarisburie Or that there was then any Communion ministred vnto the People vnder one kinde M. Hardinge The first Diuision This being a Sacrament of Vnitie euery true Christian man ought in receiuinge of it to consider how vnitie may be atchiued and keapte rather then to shew a streightnesse of conscience aboute the out warde formes of Breade and wine to be vsed in the administration of it and that so muche the more how muche the ende of euery thinge is to be esteemed more then that whiche serueth to the ende Otherwise herein the breache of vnitie is so litle recompensed by the exacte keepinge of the outwarde Ceremonie that accordinge to the saieinge of S. Augustine who so euer taketh the Mysterie of vnitie and keepeth not the bonde of peace he taketh not a Mysterie for him selfe but a testimonie against him selfe Therefore they haue greate cause to weigh with them selues what they receiue in this Sacrament who mooued by sclender reasons made for bothe kindes doo rashely and daungerously condemne the Churche for geeuinge of it vnder one kinde to al that doo not in their owne personnes Consecrate and offer the same in remembrance of the Sacrifice once offred on the Crosse. And that they may thinke the Churche to stande vpon good groundes herein may it please them to vnderstande that the fruite of this Sacrament whiche they enioy that woorthely receiue it dependeth not of the ouâ—warde formes of Breade and Wine but redoundeth of the vertue of the Fleashe and Bloude of Christe And where as vnder either kinde 46 whole Christe is verely present for now that he is risen againe from the dead his Fleashe and Bloud can be sundred no more because he dieth no more this healthful Sacrament is of true Christian people with no lesse fruite receiued vnder one kinde then vnder bothe The Sacramentaries that beleeue not the truthe of Christes Body and bloud in this holy Sacrament I remit to sundrie godly treatises made in defence of the right faith in that pointe I thinke it not necessarie here to treate thereof or of any other mater â–ª whiche M. Iuel hath not as yet manifestly touched in his sermon The B. of Sarisburie The former article of Priuate Masse by M. Hardinges owne confession procéedeth not from God but from the negligence of the people but the abuse of the Communion vnder one kinde from whence so euer it first procéeded standeth now onely vpon the wilfulnesse of the Priestes who séeinge and knowinge the Institution and Commaundement of Christe yet notwithstandinge haue diuised waies against their owne knowledge violently to repel the same And that the whole case may the better appeare the Question that standeth betweene vs is moued thus VVhether the holy Communion at any time vvithin the space of sixe hundred yeres after Christe vvere euer Ministred openly in the Churche vnto the People vnder one Kinde For proufe whereof M. Hardinge hath here brought in Wemen Children Sicke folkes Infantes and Madde men that these haue sometimes receiued the one kinde some in their Priuate houses some in their death beddes some otherwise as he did before for proufe of his Priuate Masse If in al this longe treatie he haue brought any one example or proufe sufficient of the Ministration in one kinde openly vsed in any Churche it is good reason he be beléeued But if he after al these vauntes hauinge published suche a booke as al the worlde as it is supposed is not hable to answeare haue hither to brought no suche neither example nor proufe then may we iustly thinke there is nothinge to be brought at al but that by his eloquence and faire speache he seeketh to abuse the simplicitie and ignorance of his Reader The Councel of Basile aboue one hundred and thirtie yéeres paste made no conscience to graunte the vse of bothe kindes vnto the kingedome of Bohemia and this Councel nowe presently holden at Trident vpon certaine conditions hath graunted the same to other Kingedomes and Countries and were it not they should séeme to confesse the Churche of Rome hath erred they woulde not doubte to graunte the same freely to the whole worlde None of them al can tel neither when nor where nor how this errour firste beganne Some thinke it sprange only of a certaine superstition and simplicitie of the people But whence so euer it first beganne as Tertullian writeth of the frowardnes that he saw in certaine of his time it must now néedes be mainteined and made good against the trueth His woordes be these Consuetudo initium ab aliqua ignorantia vel simplicitate sortita in vsum per successionem corroboratur it a aduersus veritatem vendicatur Sed Dominus noster Christâ—s Veritatem se non Conâ—uetudinem cognominauit Viderint ergo quibus nouum est quod sibi vetus est Haereses non tam nouitas quam veritas reuincit Quodcunque aduersus veritatem sapit hoc erit Haeresis etiam vetus consuetudo Custome either of simplicitie or of ignorance geatinge once an entrie is inured and hardened by succession and then is defended against the trueth But Christe our Lorde called him selfe the Trueth and not Custome Let them take heede therefore vnto whome the thinge seemeth newe that in it selfe is olde It is not so muche the noueltie of the mater as the trueth that reproueth an Heresie What so euer sauoureth against the trueth it is an heresie be the Custome thereof neuer so olde To come néere the mater Vnitie saithe M. Hardinge is the substance of this Sacrament and who so receiueth not the same in Vnitie receiueth a testimonie against him selfe As this is true auoutched by
the offringe of the Lordes Bodie vpon the Crosse and the flowinge of his Bloude from his side Thus it is cleare that the separation of Christes Body and Bloude is represented as wel by the People as by the Priest Wherefore to diuise a difference without cause and of the same to conclude an errour it is double folie The diuersitie of formes and kindes saithe M. Hardinge serueth for signification onely and hath no further vse ne profite Notwithstandinge this saieynge were otherwise true yet the issue thereof séemeth daungerous It is our parte to be obedient and not to discusse or rectifie Gods Commaundementes and to saye any thinge that Christe the Sonne of God hath appointed vs to doo is vtterly voide of vse and profite As for the libertie of the Churche that is here claimed if we shouâ—de demaunde where and when it was graunted perhaps the Chartar woulde not be founde The libertie of the Churche is not to be against God nor to controlle any his ordinaunce Neither hath M. Hardinge yet proued that the Churche within sixe hundred yéeres after Christe in open Congregation and assemblie of people whiche is the state of this question euer vsed any suche kinde of libertie In these woordes M. Hardinge hath priuily cowched sundrie arguments which of what value or force they be I pray thée Gentle Reader to vnderstande The first is this The prieste Consecrateth the Sacrament Therefore the people is not bounde to receiue in bothe kindes The seconde is this The priest offereth the Sacrifice and representeth the separation of Christes Bodie and Bloude Ergo it is sufficient for the people to receiue in one kinde The thirde is this The Churche hath hir libertie Ergo she is not bounde to Christes Institution Alas howe sclenderly hange these thinges togeather Yet these are the argumentes that as it is supposed are neuer hable to be answeared M. Hardinge The .3 Diuision As touchinge the woordes of Christe Bibite ex hoc omnes Drinke ye al of this They perteine to the Apostles onely and to their successours For to them 49 onely he gaue coÌ„maundement to doo that which he did in his supper as Clement saithe to them onely saiynge doo this in my remembrance he gaue Commission to consecrate offer and to receiue the Sacrament in remembrance of his deathe and passion by the same woordes ordeininge them priestes of the newe Testamente VVherefore this belongeth not to the laye people neither canne it iustely be geathered by this place that they are bounde of necessitie and vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes The B. of Sarisburie When I reade these woordes of M. Hardinges I am striken with horrour to consider the terrible iudgement of God It is muche to be feared that he that is ledde awaye of this sorte offendeth not of ignorance for so were the faulte the more pardonable but againste the manifest knowen truthe and againste the spirite of God For whereas Christe saithe Drinke ye al of this if he wil followe the letter the woordes be plaine that al shoulde drinke If he wil leaue the letter and take the meaninge S. Paule hath opened it For writinge vnto the whole Congregation at Corinthe he saithe thus As often as ye shal eate this Breade and drinke of this Cuppe ye shal declare the Lordes deathe vntil he come If he doubte S. Paule yet the very practise and continual order of the Primitiue Churche fully declareth what Christe meante And they saye Consuetudo est optima interpres Legis Custome is the best Interpreters of the lawe If he wil take neither the woordes of Christe nor Christes meaninge then I know â—ot how to deale with him Once againe he bringeth foorthe Clement the Apostles fellowe And what Clement Uerily euen the same that ministred and deliuered the holy Communion to the faithful that then were in Rome vnder bothe kindes as appeareth by the longe vsage of that Churche euen as Christe deliuered it to his Disciples and M. Hardinge is not hable to shewe that the same Clemente euer ministred otherwise He seeth knoweth that the woorde Omnes is against him the meaninge against him The practise of the Churche against him his owne Clement against him Yet he beareth his countenance so as if al were with him To be shorte if Christ when he saide Drinke ye al meant not that al shoulde drinke why did S. Paule and al the Apostles and the whole primitiue Churche expounde it and practise it as though he had meante so And if he meante so why dothe M. Hardinge deceiue the worlde and say he meante not so But Clement saithe Christe spake these woordes doo this in my remembrance onely vnto the Apostles Therefore saieth M. Hardinge These woordes drinke ye al pertaine to the Apostles onely and to their successours Understande good Reader that Clement in the place here alleged speaketh not one woorde either of one kinde or of bothe but onely saithe thus That Christe appointed his Apostles to the office of the holie Ministration whiche he calleth the spiritual oblation Therefore thou maiste sée that M. Hardinge shewinge the one thinge for an other and of the same concludinge what him liketh cannot séeme to deale plainely The argument that hereof is geathered standeth thus Clement saithe that Christe gaue onely vnto his Apostles the office of the Ministerie and authoritie to offer the spiritual Sacrifice Ergo these woordes drinke ye al of this perteine nothinge to the people Here is a very fainte conclusion For by force of this reason he may take from the people bothe partes of the Sacrament as wel as one and so leaue them no Sacrament at al. M. Hardinge The .4 Diuision And this vnderstoode they whiche aboue one hundred yeeres past 50 chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie woulde needes vsurpe the Cuppe also For seeinge them selues not to haue sufficient proufe and warrant for their dooinge of these woordes drinke ye al of this the better to bolster vp their newe fangled attempte they thought it better to aliege the woordes of Christ in S. Iohn Excepte ye eate the fleashe of the Sonne of man and drinke his bloude ye shal not haue life in you which woordes for al that our newe Masters of fourtie yeeres paste wil to be vnderstanded of the spiritual and not of the Sacramental eatinge as it may be and is taken for bothe of the Doctours vewed a parte Yet in al that Chapter there is no mention of the Cuppe nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe cannot finde in al the Scriptures neither commaundement where he gaue charge the Sarcament so to be geuen neither so muche as any example where Christe gaue it vnder bothe kindes to any other then to thapostles VVhere as contrariwise it may be shewed of our parte
that the Sacrament was geuen vnder one kinde onely to the twoo Disciples that went to Emaus For that the Breâ—de whiche Christe there tooke Blissed Brake and gaue to them was not simple and common Breade but the Sacrament of the Bodie and Bloude of Christe For so Chrysostome Augustine Bede and Theophylacte with one accorde doo witnesse It appeareth also that the Communion vnder one kinde was vsed at Hierusalem amonge Christes Disciples by that S. Luke writeth in thactes of the Aposâ—les of the breakinge of the Breade If M. Iuel here thinke to auoide these places by their accustomed figure Synechdoche amonge his owne secte happely it may be accepted but amonge men of right and learned iudgement that shifte wil seeme ouer weake and vaine Now to conclude touchinge the sixth Chapter of S. Iohn as thereof they can bringe no one woorde mentioninge the Cuppe or VVine for proufe of their bothe kindes so it sheweth and not in verie obscure wise that the forme of Breade alone is sufficient whereas Christe saieth Qui manducat panem hunc viuet in aeternum he that eateth this Breade shal liue for euer The B. of Sarisburie In these woordes M. Hardinge chargeth not onely vs but also the Apostles of Christe and al the Fathers of the Primitiue Churche with great ouersight who in their times ministred the holy Sacrament vnto the Uulgare people as it is nowe supposed by these men without any example of Christe and without Commission Touchinge the Institution of Christe I haue alreadie saide so muche as vnto a quiet minde may séeme sufficient Yet for further declaration I woulde demaunde of M. Hardinge what thinge he requireth to Christes Institution If VVoordes Christes woordes be plaine If Example Christe him selfe ministred in bothe kyndes If Authoritie Christe commaunded his Disciples and in them al other Ministers of his Churche to dooe the like If Certdiâ—etie of his meaninge The Apostles indued with the Holy Ghoste so practised the same and vnderstoode he meante so If Continuance of time he badde the same to be continued vntil he come againe If neither the Woordes nor Example nor Commaundement of Christe nor the vnderstanding practise of the Apostles can warrant vs Christes Institution alas what warrant then haue they that beinge vtterly voyde of al these thinges onely staye them selues as it is confessed by the best of that side by the simple deuotion of the people When Christe had deliuered bothe kindes vnto his Disciples he saide vnto them This doo yee the same that ye sée I haue doone But where did Christe euer saye Minister vnto your selues one waye and an other waye vnto the people or Receiue yée in bothe kindes and let al the rest receiue in one Although these thinges be plaine and euident of them selfe yet that the folie of these men may the better appeare it shal be good to heare the reporte of one of their owne Doctours touchinge these maters One Gerardus Lorichius in a booke that he wrote De Missa publica proroganda hath these woordes Sunt Pleudocatholici qui reformationem Ecclesiae quoquo modo remorari non verentur Hi ne Laicis altera species restituatur nullis parcunt blasphemijs Dicunt enim Christum solis Apostolis dixisse Bibite ex eo omnes Atqui verba Canonis habent Accipite manducate ex hoc omnes Hic dicant oro num hoc ad solos dictum sit Apostolos Ergo Laicis à specie panis est abstinendum Quod dicerâ—â—st haeresis blasphemia pestilens execrabilis Consequitur ergo vtrunque verbum dictum esse ad omnem Ecclesiam They be false Catholikes saithe this man that are not ashamed by al meanes to hinder the Reformation of the Churche They to thintent the other kinde of the Sacrament may not be restored vnto the Laye people spare no kinde of blasphemies For they saye that Christe saide onely vnto his Apostles Drinke ye al of this But the woordes of the Canon of the Masse be these Take and eate ye al of this Here I beseche them let them tel me whether they wil haue these woordes also onely to perteine vnto the Apostles Then must the laye people absteyne from the other kinde of the Bread also Whiche thinge to saye is an Heresie and a pestilent and a detestable blasphemie Wherefore it foloweth that eche of these woordes was spoken vnto the whole Churche Thus farre Lorichius an earnest defender of Transubstantiation of the Popes Supremacie and of Priuate Masse lest M. Hardinge shoulde saye he were one of Luthers Scholars and so excepte against him as beynge a partie And Leo sometime Bishop of Rome hearinge of certaine that vsed to dippe the Breade in the Wine and so to deliuer it to the people had no waie to reforme them but onely by Christes Institution For thus he saithe Quod pro complemento Communionis â–ª intinctam tradunt Eucharistiam populis nec hoc prolatum ex Euangelio testimonium receperunt Whereas for accomplishment of the Communion they dippe the Sacrament and deluer it vnto the people they haue not receiued this witnesse of the Gospel He addeth further Seorsum enim Panis seorsum Calicis commendatio memoratur For the deliuerie of the Breade and the deliuerie of the Cuppe are mentioned asunder And thus he speaketh of the ministration of the Sacrament that is due not onely to the priestes but also to the people The learned men of Bohemia sâ—we they coulde haue no holde of Christes Institution and therefore to mainteine their newe fangled attempte as it pleaseth M. Hardinge to terâ—e it they were 〈◊〉 to take the woordes of Christe out of the sixthe Chapter of Iohn onlesse 〈…〉 fleashe of the Sonne of man and drinke his bloude ye shal haue no life in you But these woordes in the sixte Chapter of S. Iohn saithe M. Hardinge our newe Maisters wil haue expounded of the spiritual not of the Sacramental eatinge Of the Bohemians I cannot sée why they shoulde be called newe fangled Their requeste was none other but that they might continue the order of the Primitiue Churche whiche Thomas of Aquine saithe had continued in diuerse Churches from the Apostles vntil his time for the space of a thousande and thrée hundred yéeres without controlement And it may il become a Christian man and a scholar of thapostoâ—â—que See to cal the dooinge of Christe and of his Disciples newe fangled Touchinge their reasons made in this behalfe I néede not to speake Goddes name be blissed they haue preuailed with the best learned of the worlde What so euer their premisses séeme to M. Hardinge their Conclusion was this that no mortal creature shoulde presume to disallowe the ordinance of the Immortal God But our newe Maisters saithe M. Hardinge must needes haue these woordes of S. Iohn expounded of the spiritual eatinge If it be either the violence of nature or the manner of his Catholike
and teache al nations baptizinge them c. And yet the Churche hâ—â—h not feared to baptize Infantes that be without capacitie of teachinge and for the due administration of this Sacrament to many â—ath thought powring or sprinklinge of water vpon them sufficient though this be not spoaken of I say it is muche to be considered to this purpose that the Apostles â—â—ickte not for a time to alter and change the very essential forme of woordes with which Christe woulde this Sacrament to be ministred For whereas he commaunded them to baptize in the name of the Father and of the Sonne and of the Holy â—host they Baptized in the name of Iesus Chiste 54 Onely intendinge thereby to make that to be of more fame and celebritie So to retourne to the Sacrament of the Body and Bloud of Christe whereof we treate no man can denye but many thinges were at th'insâ—itution of it doone by th' example of Christe and by him commaunded whiche now be not obserued and yet in that respecte no faulte is founde Christe washed the Apostles feete and gaue them an expresse commaundement to doo the same with these moste plaine woordes If I that am your Maister and Lorde haue vvashed your feete you also ought to vvashe one an others feete For I haue geuen you an example that as I haue doone you doo so likevvise Whiche commaundement of Christe accordinge to the outwarde letter verely bindeth no lesse then these woordes Drinke ye al of this yet this commaundement is not keapt but cleane growen out of vse Though it appeare by S. Bernarde who calleth it Magnum Sacramentum A greate Sacrament and longe before by reporte of S. Cyprian that Christe did not onely wasshe his Apostles feete but commaunded also by solemne request and ordeined that the Apostles afterwarde should doo the same VVhether this ordinance of Christe hath been abolisshed for that it should not be thought a rebaptization as it may be geathered of S. Augustine or for any other cause it forceth not greatly But this is muche to be marueled at that this so earnesâ—ly commaunded is so quietly and with such silence suffred vndoone and in the ministration of the Sacrament the vse of the cuppe so factiously and with so muche crieing out required Neither in many other rites and ceremonies wee doo not as Christe did Christe celebrated this Sacrament after that he had supped wee doo it in the morning and fastinge Christe sate at the table with his xij Apostles neither sitte wee at a table neither thinke wee it necessarie to obserue suche number Christe brake the breade wee thinke it not necessarie to breake the hoste that is to be deliuered to the faithful participantes Here is to be noted that S. Cyprian rebukinge them which thought sprinklinge or powring of water not to be sufficient for Baptisme declareth that the Sacramentes be not to be esteemed according to their extreme and rigorous obseruation or administration of al the externe elementes but rather accordinge to the integritie and soundenesse of faithe of the geuer and of the receiuer and that diuine thinges vsed in a compendious sorte conferre and geue neuerthelesse to the right beleuers their whole vertue lib. 4. Epist. 7. Many other commaundementes of God concerninge outwarde thinges might here be rehearsed whiche notwithstandinge by litle and litle in the Churche haue ben omitted as the forebearinge of strangled thinges and bloud which was commaunded by God in the Olde Testament and according to the pleasure and aduise of the Holy Ghoste decreed by the Apostles in the New Testament Yet for as much as concerneth outwarde thinges both this and many other the like haue in processe of time growen out of obseruation and haue without any scruple of conscience beene abrogated The B. of Sarisburie The best staye that these men can lay holde vpon is to denie Christes Institution And therefore M. Hardinge saith here In no wise wee doo not graunt it which is an argument of good courage but of smal proufe But he addeth further If it were Christes Institution yet notwithstandinge by the authoritie of the Churche and vpon good consideration it might be broken His reasons be these In the olde Testament Dauid did eate the Shewbreade notwithstandinge it were forbidden the people in the wildernesse ceased from Circumcision notwithstandinge it were commaunded â–ª the Machabees fought and defended them selues vpon the Sabboth day notwithstanding God had appointed that day to reast In the New Testament wée Baptize Infantes that can receiue no teachinge and sometime wee thinke it sufficient to sprinkle them or to powre them ouer and the Apostles contrary to Christes Institution Baptized in the name of Iesus Onely If M. Harding coulde haue brought any suche example or authoritie as was required suche poore healpes should not haue needed For these allegations are partly true partly false partly not agréeinge to that wée haue in hande neither in place nor in time nor in the ende nor in the manner of dooing nor in other circumstances therfore make litle to this purpose Dauid tooke of the Shewbreade but he was forced thereto by extremitie of famine Neither did he euer decrée that it should be lawful for al others to doo the like The people ceased from Circumcision in the wildernesse but they had Gods special dispensation so to doo as it is noted by Lyra for that they were in continual trauel from place to place and people beinge newly Circumcised coulde abide no labour yet made they no law that Circumcision should quite be abolished The Machabees might lawfully defende them selues vpon the Sabboth day For as Christe expoundeth the law Man is not made for the Sabbothe but the Sabboth is made for man And therefore the Iewes did il that beinge beséeged vpon the Sabboth day as Dion saith stoode stil and yeelded them selues vnto their enemies Yet did not the Machabees proclaime that it should be lawful vpon the Sabboth to goe to the fielde Touching Baptisme first wée teache the Fathers afterwarde wee Baptize them and their children and this is no breache of Christes commaundement For after wée be once become Gods people God hath promised That he wil be our God and the God of our children And by the Prophet Ezechiel he saithe your children be my children They that sprinkled them that they Baptized vsed bothe the woorde and also the element or kinde of water that was commaunded neither dooth it appeare that Christe gaue any commaundement of dippinge the partie into the water But these men take quite away from the people bothe the element kinde of wine and also the woordes of Consecration Last of al in that he saithe The Apostles contrary to the Institution Baptized in the name of Christe Onely Bisides the méere sophistication of the mater he also falsifieth the woordes putting that behinde that S. Luke set before And that thou maist the
These bothe be M. Hardinges premisses Hereof it must necessarily follow and can not be auoided that the Apostles of Christe committed sacrilege But what wil not these menne graunte to winne their purpose The weight of M. Hardinges argument is taken as they name it in Schooles ab Authoritate negatiuè and onlesse it be in consideration of some other Circumstance it is so simple that a very childe may soone answeare it For as he saithe here There is no mention made but of Breakinge of Breade Ergo there was no Cuppe So might he also say There is no mention made but of Breakinge of Breade Ergo there was not Christes Bodie Or thus Iacob went downe into Egypte with thrée score and tenne soules Ergo in his companie he had no bodies Certainely as the soule in that place importeth the whole man euen so in the other place the breakinge of Breade importeth the whole Ministration As for the Breakinge of Breade in the .27 of the Actes whiche place as it is auoutched Chrysostome vnderstandeth of the Sacrament verely M. Harding was therein muche ouerséene For the texte is cleare If S. Paule gaue the Sacrament â–ª beinge at that time in the shippe he gaue it onely vnto Infidels that knewe not Christe And Chrysostomes exposition euen in the same place is plaine to the contrary For thus he enlargeth S. Paules woordes that he spake to the Mariners Obsecro vos vt sumatis cibum hoc enim ad salutem vestram fuerit hoc est ne forsan fame pereatis cibum sumite I pray you take some sustenance It is behooueful for you that ye so doo That is to say take some meate leaste perhaps ye die for hunger Now let M. Harding either say these woordes are spoken of the Sacrament or confesse that he hath made vntrue reporte of his Doctour M. Hardinge The .14 Diuision It is not to be marueled at al be it S. Paule deliuered to the Corinthians thinstitutioÌ„ of our Lordes Supper vnder bothe kindes that yet vpon occasion geuen and when condition of time so required 58 he ministred the Communion vnder One Kinde sithe that without doubte he tooke that holie mysterie vnder One Kinde for the whole Sacrament as we perceiue by his woordes where he saithe Vnus panis vnum corpus multi sumus omnes qui de vno pane participamus One Breade and one Bodie we beinge many are al that doo participate of one Breade 59 VVhere he speaketh nothinge of the Cuppe And likewise by his woordes where he speaketh disiunctiuely as the Greeke and the true Latine texte hath Quicunque manducauerit Panem vel biberit caliceÌ„ Domini indigné reus erit corporis sanguinis Domini VVho so euer eateth the Breade or drinketh of the Cuppe of our Lorde vnwoorthely he shal be giltie of the Bodie and Bloude of the Lorde Whereon dependeth an argument of the contrary that who so euer eateth this Breade woorthely or drinketh this Cuppe woorthely he eateth and drinketh righteousnes and life The B. of Sarisburie It is no maruel saithe M. Hardinge though S. Paule ministred sometimes in One Kinde But it is muche to be marueled that any Christian man durst euer thus boldely to publishe open errour vnder the name of S. Paule What woulde not these men take in handâ— to proue that dare thus to allege S. Paule him selfe against him selfe and that without any testimonie or woorde of S. Paule Yes Marie saiethe M. Harding S. Paule saithe We beynge many are one Breade and one Bodie and speaketh nothinge of the Cuppe Here by the way M. Hardinge chargeth S. Paule with manifeste sacrilege For it is already confessed by al them of that side that it is sacrilege if a Prieste suche as S. Paule was doo Minister and receiue the Sacrament vnder One Kinde But he saieth there is nothinge spoken of the Cuppe What may we thinke hereof Whether is this man him selfe blinde or thinketh he al others to be blinde Is there nothinge there spoken of the Cuppe O good Christian Reader marke the dealinge of this man and beware of him Onlesse thou consider wel the places that he allegeth he may soone deceiue thee Thus lie S. Paules woordes The Cuppe of the Blissinge whiche we Blisse is it not the Communication of the Bloud of Christ The Breade that we Breake is it not the Communication of the Bodie of Christe For we beinge many are one Breade and one Bodie al that be partakers of one Breade Here S. Paule distinctly nameth bothe partes togeather and the Cuppe before the Breade Yet saithe M. Harding there is nothinge spoken here of the Cuppe If he haue dealte faithfully herein thou maiste truste him further for the reste Uerely S. Hierome noteth it thus Ideo de Calice primum dixit vt posset postea de Pane latiùs disputare Therefore S. Paule spake firste of the Cuppe that he might afterwarde intreate more at large of the Breade Further saithe M. Hardinge S. Paule vseth a Disiunctiue as appeareth bothe by the Greeke and also by the true Latine texte Suche diligence and circumspection in searchinge the Scriptures for defence of a trueth is muche to be commended For there may be oftetimes great weight in one letter as appeareth by sundrie disputations betwéene the Christians and the Arrians But this man séeketh so narrowly onely to finde some Couert for his errour S. Hierome Anselmus Haimo and many others bothe in the texte and in thexposition of the same place vse the Copulatiue Not withstandinge to graunte M. Hardinge his Disâ—unctiue yet if he be so skilful in the Digeste as in other places of his Booke he woulde séeme to be he mighte soone remember that the very discretion of the lawe â—ath determined that sometimes Disiunctiues stande in stéede of Copulatiues sometimes Copulatiues in stéede of Disâ—unctiues Saepe ita comparatum est vt Coniuncta pro Disâ—unctis accipiantur Disâ—uncta pro Coniunctis But if M. Hardinge haue so good eye to one little Disâ—unctiue and meane vprightly why dothe he so blindely passe by so many Copulatiues in the selfe same place altogeather For S. Paule saithe As often as ye shal eate of this Breade And drinke of this Cuppe And againe Let a man examine him selfe and so eate of that Breade And drinke of thâ—t Cuppe And againe He that eateth And drinketh vnwoorthely eateth And drinketh his owne damnation Here be foure Copulatiues togeather And by these it were good reason that M. Hardinge shoulde expounde his Disiunctiue specially for that S. Paule recordinge thinstitution vseth a Copulatiue and the order of the Primitiue Churche and thexposition of S. Hierome and others is agréeable to the same In suche cases Tertullian hath geuen a good rule Oporâ—et secundum plura intelligi pauciora Sed proprium hoc est omnium Haereticorum Nam quia pauca sunt quae in sylua inueniri possunt pauca aduersus
Communion as he him selfe seeth may be easely answeared and William Wideford a Doctour of his owne learning saith is foolishely and falsely brought in to serue this turne Yet he woulde not passe it ouer without some brauerie But now wil he bringe in suche authorities so cleare so forcible and so inuincible as can not possibly be auoyded How be it God be thanked these authorities be neither so weighty nor so strange I knew them al and had weighed them wel before I spake any thinge in that behalfe Here he doubleth a greate many thinges before by him alleged for his Priuate Masse in déede seruinge as wel to the one purpose as to the other M. Hardinge The .17 Diuision Melciades that Constant Martyr of Christe and Bishop of Rome ordeined that sundrie hostes prepared by the consecratinge of a Bishop shoulde be sent abroade amonge the Churches and Parishes that Christian folke who remained in the Catholike faithe might not through heretiques be defrauded of the holy Sacrament Whiche can none otherwise be taken then for the forme of Breade onely bicause the wine cannot so conueniently be caried abroade from place to place in smal quantitie for suche vse muche lesse any longe time be kepte without corruption The B. of Sarisburie This argument hangeth onely vpon lacke of carriage For if it were possible to diuise a way that the Sacrament might be caried aboute in bothe kindes then were this gheasse soone answeared For otherwise Melciades speaketh not one woorde of the Communion in One Kinde Now that the carriage of bothe kindes is not impossible the examples of antiquitie doo wel declare S. Hierome writeth thus of Exuperius the Bishop of Tholouse in Fraunce Nihil illo diâ—ius qui Corpus Domini in canistro vimineo sanguinem portabat in vitro There was no man richer thâ—n he that carried the Lordes Body in a wickeâ— Basket and his Bloud in a Glasse Likewise Iustinus Martyr declaring the order of the Churche in his time saithe thus Illis quae cum gratiarum actione consecrata sunt vnusquisque participat Eadem ad eos qui absunt Diaconis dantur perferenda Of the thinges that be consecrate that is the Breade Water and Wine euery man taketh parte The same thinges are deliuered to the Deacons to be carried vnto them that be away Here haue we founde not onely a possibilitie but also a common vsage practise of carrieyng the Sacrament in Bothe Kindes This is the first inuincible argument that al the worlde cannot answeare M. Hardinge The .18 Diuision The Councel of Nice decreed that in Churches where neither Bishop nor Priest were present the Deacons them selues bringe foorthe and eate the holy Communion VVhiche likewise can not be referred to the forme of wine for cause of sowringe and corruption if it be longe keapte The B. of Sarisburie This later clause Ipsi proferant edant Let them bringe it foorth them selues and eate neither is in the Gréeke nor in the Decrées nor in the former edition of the Councels Certaine woordes somewhat like are founde in Rufinus in this sorte Praesentibus Praesbyteris Diacoâ—â— ne diuidant Eucharistiam sed illis agentibus Solùm ministrent Si verò praesbiter nullus sit in praesenti tunc demum etiam ipsis liceat diuidere In the presence of the Priestes let not the Deacons diuide or minister the Sacrament but onely serue the Priestes in their office But if there be no Priest present then let it be lawful for the Deacons to minister Here is very smal healpe for M. Hardinges purpose onlesse perhappes he wil say that Proferre or diuidere Is to minister in One Kinde But if he thinke this a very fonde Translation as it is in déede then this authoritie might haue béene spared M. Hardinge vpon occasion of these woordes would haue men beléeue that the Deacon in the absence of the Priest wente to the Pyx and tooke out the Sacrament and receiued it But Rufinus speaketh not one woorde neither of takings foorthe of the Sacrament nor of the receiuing of the Deacon but of Diuidinge or Ministringe to the people And his meaning séemeth to be this that in the absence of the Priest the Deacon might Consecrate and so serue the people Whiche thinge notwithstanding it séeme in some parte contrary to an other Canon of the same Councel namely in the presence of a Priest yet that it was so vsed in the primitiue Churche it appeareth by most manifest and certaine prouâ—es S. Ambrose imagineth S. Laurence beinge a Deacon thus to say vnto Sixtus the Bishoppe when he saw him ledde to his Martyrdome Experire vtrum idoneum ministrum elegeris cui commiseris Dominici sanguinis Consecrationem O â—ather trie whether thou haue chosen a â—itte minister vnto whom thou hast committed the Consecration of the Lordes Bloud By these woordes wée sée that Deacons then vsed to Consecrate Therefore Eutropius was not wel aduised when he without cause corrupted and altered S. Ambroses woordes and for Dominici sanguinis Consecrationem redde Dominici sanguinis dispensationem For it followeth immediatly in S. Ambrose Et consummandorum consortium Sacramentorum That is The fellowship of perfiting the Sacraments And the Emperour Iustinian in his Authentiques De ecclesiasticis diuersis capitulis Let the Bishop appoint vnto the wemen that be vnder his gouernement suche Priest or Deacon as they shal choose to make answears vnto them or to minister vnto them the holy Oblation The same also may euidently be geathered by the seconde Canon of the Councel Ancyrane the woordes be Diaconi similiter qui immolauerunt honorem quidem habeant cessare verò debent ab omni Sacro ministerio â—iue a Pane â—iue a Calice offerendo vel praedicaÌ„do Let the Deacons that haue offered vnto Idoles keepe their estate stil. But they must geue ouer al holy Ministerie both of offring the Bread and Wine and also of preachinge This parte of the Deacons office was afterward in sundrie decrées abrogated First Bergomensis in the life of Honorius saith It was Decreed by Zosimus Bishop of Rome that the Deacon shoulde not minister in the presence of the Bishop or Priest And longe before that time order was taken in the Councel holden at Arle in Fraunce that Deacons should not minister the Sacrament at al. The woordes be De Diaconis quos cognouimus multis locis offerre placuit id minimé fieri debere Touchinge Deacons of whom we heare say that they make the oblation in many places we haue thought it good that they doo so no more M. Hardinge wil not denie but these be proufes sufficient that the Deacons in those daies vsed to minister the holy Communion Therefore the meaninge of the Councel of Nice is not that the Deacon should goe to the Pix and take the Sacrament reserued as M. Hardinge séemeth to geather vpon a false texte being neither in the Gréeke nor in the former
setting foorth of the Councels nor alleged by Gratian but that the Deacon in the absence of the Priest might Consecrate the holy Mysteries and deliuer the same vnto the people as may wel be geathered by the woordes of Rufine But let vs graunt M. Hardinge that the Sacrament was reserued Yet hath he gotten very smal aduantage for his halfe Communion For if he woulde say thus The Sacrament was reserued Ergo it was reserued in one kinde the Sequele of his argument would be to weake No Logique coulde make it good I graunte the holy Mysteries were sometimes keapte in the primitiue Churche vpon sundrie occasions but they were keapte in Bothe kindes as manifestly appeareth by Nicephorus and by the first Epistle of complaint sent by Chrysostome vnto Innocentius This beinge true as it can not be denied that the Sacrament was reserued in bothe kindes what then hath M. Harding gotten by this inuincible argument for his halfe Communion in one kinde M. Hardinge The .19 Diuision VVhere oftentimes wee finde it recorded of the Fathers that Christian people in time of persecution receiued of the Priestes at Churche in fine linnen clothes the Sacrament in sundrie portions to beare with them and to receiue it secretely in the morning before other meate as their deuotion serued them for the same cause and in respect of other circumstances it must of necessitie be taken onely for the kinde or forme of Breade The places of Tertullian and S. Cyprian be knowen Tertullian writing to his wife exhorteth her not to marie againe specially to an Infidel if he die before her for that if she doo she shal not be hable at al times for her husbande to doo as a Christian woman ought to doo VVil not thy husbande knovve saith he vvhat thou eatest secretely before al other meate And in case he doo knovv it he vvil beleeue it to be Breade not him vvho it is called S. Cyprian writeth in his Sermon De Lapsis That when a woman had gonne about with vnwoorthy handes to open her Cofer where the holy thinge of our Lorde was layde vp she was made affraied with fier that rose vp from thence as she durst not touche it which doubtlesse must be taken for that one kinde of the Sacrament The B. of Sarisburie The mater that hangeth in question betwene vs is whether the people being assembled togeather in the Churche at any time within the space limited receiued the Communion vnder one kinde M. Harding answeareth me not of the order of the Churche but of seueral men and Priuate houses Thus he flieth that thinge that should be proued and the thinge that néedeth no proufe as nothinge pertinent vnto the mater he proueth onely to coniecture In the place of Tertullian he vseth a manifest corruption as I haue already shewed His coniectures be these Wemen receiued the Sacrament in a linen clothe Tertullians wife receiued it at home before meates S Cyprian saith A woman keapte it at home in a Cheaste Ergo The Sacrament was ministred in one Kinde These be colde gheasses no prouâ—es To say They had the Breade Ergo They had not the wine is a very fainte reason and hangeth onely of ignorance for that M. Hardinge knoweth not in what order these thinges were keapte But that women and others keapte the Sacrament carried it about them and that in Bothe Kindes it is euident and cannot be denied Gregorie Nazianzene thus writeth of his sister Gorgonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If her hande had layde vp any portion of the tokens of the pretious Body and of the Bloude minglinge it with her teares c. Here Nazianzene contrary to M. Hardinges iudgement saith she had laide vp bothe partes And what should I stande longe to heape examples M. Hardinges owne Amphilochius of whome he séemeth to make so greate accompte emonge other his fables whereof he hath good stoare saith That a certaine Iewe came and receiued emonge the Faithful and priuily carried parte of either Kinde home with him How or wherein it is not written Yet wil it not followe M. Hardinge cannot tel wherein the Iewe carried home the wine therefore Amphilochius tale is not true Now if M. Harding had his owne request yet is he farre of from his purpose For if he woulde reason thus One woman receiued the halfe Sacrament in one Kinde at home Ergo The People receiued in like sorte openly in the Churche Which is the thing that should be prooued this argument would hardely holde To be shorte these thrée examples here alleged are nothing els but méere abuses of the Sacrament And therefore as it appeareth by S. Cyprian God shewed him selfe by miracle to be offended with it frayeing the woman that so had keapte it with a â—lame of fier And it was decréed in the CouÌ„cel holden at Câ—saraugusta in Spaine That if any man receiued the Sacrament and eate not the same presently in the Churche he should be accursed for euer Thus M. Hardinges reasons holde onely by gheasse grounded vpon abuse and beinge graunted yet are not hable to proue his purpose M. Hardinge The .20 Diuision The examples of keepinge the holy Sacrament vnder the forme of Breade onely to be in a redinesse for the sicke and for others in time of daunger that they might haue their necessarie vitaile of life or viage prouision with them at their departure hence be in manner infinite Here one or twoo may serue in steede of a number For though M. Iuel maketh his vaunte that wee haue not one sentence or clause for proufe of these articles whiche he so defaceth with his negatiue yet I wil not accumulate this treatise with tedious allegation of authorities S. Ambrose at the houre of death receiued the Communion vnder one Kinde keapte for that purpose as it appeareth by this testimonie of Paulinus who wrote his life And bicause it may be a good instruction to others to die wel I wil here recite his woordes At the same time as he departed from vs to our Lorde from about the eleuenth hovver of the day vntil the houre that he gaue vp the ghost streatchinge abroade his handes in manner of a Crosse he praied VVee savve his lippes mooue but voice vvee hearde none Horatus a Priest of the Churche of Vercels beinge gonne vp to bedde hearde a voice three times of one calling him and sayeing to him arise and haste thee for he vvil departe hence by and by VVho goinge downe gaue to the Saincte our Lordes Body whiche taken and swallowed downe he gaue vp the ghost hauinge with him a good viage prouision so as the soule beinge the better refresshed by the vertue of that meate may now reioyse with the companie of Angels whose life he lead in the earthe and with the felowship of Elias The B. of Sarisburie It is no vaunte to say the truthe Neither did I denie that euer any one man receiued
that they may be reconciled from excommunication some that they may be admitted to shewe their repentance for their open crimes euery man desiringe consorte euery man desiringe the participation of the Sacrament In whiche case if there be no Minister to be had what misery then followeth them that departe this life either vnbaptized or els bounde in their sinnes Likewise S. Cyprian saithe In this extreeme case of deathe the partie excommunicate shoulde not tarie to be reconciled by the Bishop in the presence of the Churche as the order was then but discharge him selfe before any Deacon and so departe vnto the Lorde in peace Therefore the priest vnderstandinge the state the olde man Serapion beinge excommunicate stoode in and beynge not hable for sickenesse to goe him selfe leaste he shoulde departe confortelesse in desperation in token that he was reconciled vnto the Churche sente vnto him the sacrament by the ladde and sente it not in one kinde onely but in bothe For suche was the order of the Churche then as it appeareth wel by the story of Exuperius and by Iustinus and others And the boye that caried the Sacrament for more ease of the olde man in that case was warned by the priest to moiste the breade in the Sacramental wine that he brought with him like as Bassus also did vnto Simeones whom M. Hardinge highly commendeth for his holinesse not withstandinge he were the founder of the Messalians and therfore as he afterwarde saithe the firste parent of the Sacramentarie Heresie And what hath M. Hardinge herein founde for his halfe Communion He wil saye The boye was commaunded to dippe the Breade and Bassus was faine to washe Simeones mouth Ergo they receiued in one kinde Uerily Serapions boye were soone hable to answeare this argument For what sequele is this in reason The sicke mans mouthe was drie Ergo he coulde not receiue the Cuppe Who woulde make suche reasons but M. Hardinge Of this grounde he might better reason thus The sicke mans mouthe was drie Ergo he coulde not receiue the Breade In my iudgement the scowringe of the sicke mans mouthe hath smal force to take from him the Sacrament of Christes Bloude and so to prooue the Halfe Communion As for the fable of M. Hardinges Amphilochius it were greate wronge to answeare it otherwise then as a Fable For thus it is The Breade had beene keapte by the space of seuen yeeres or more S. Basile in his deathe bedde called for it and receiued it to th entent as M. Hardinge saithe it might be buried with him The former parte hereof to say either that the Sacrament was kepte the space of seuen yéeres or that at the ende of so longe time it was fitte to be receiued of a sicke manne in his deathe bedde is méere folie But to say as M. Hardinge here saithe that the Bodie of Christe beinge nowe immortal and glorious and at the right hande of God may be layed in the graue and buried is manifest and wicked blasphemie Abdias saith that S. Mathie thapostle when he was stoaned to death desired that twoo of the firste stoanes might be buried with him for a witnesse against them that so vsed him who although he be ful of like fables yet hath he some reason in his fables but M. Hardinges Amphilochius hath none at al. Nowe for viewe of M. Hardinges proufes good Reader consider this I demaunde of the Laitie he answeareth of S. Ambrose and S. Basile whiche were Bishoppes I demaunde of the whole people he answeareth of seueral menne I demaunde of the vsage of the Church he answeareth of personnes excommunicate that were without the Churche I demaunde of sufficient and certaine proufes he answeareth me by gheasses and fables And these be his inuincible argumentes that no man can answeare M. Hardinge The .22 Diuision It hath ben a 16 custome in the Latine Churche from thapostles time to our daies that on Good Friday as wel Priestes as other Christen people receiue the Sacrament vnder the forme of Breade Onely consecrated the day before called the day of our Lordes Supper commonly Maundie thursday and that not without signification of a singular Mysterie and this hath euer beene iudged a good and sufficient Communion The B. of Sarisburie This may wel be called a Good Fridaies argument it commeth in so naked without witnesse In déede M. Tonstal saithe it hath béene vsed of olde in the Latine Church but he durst not say from the time of thapostles as M. Hardinge here saithe Yet for augmentation of mater of his side I wil say further the firste Councel Aransicane holden sometime in Fraunce and Innocentius the firste haue added hereto the holy Satursday whiche nowe is called Easter Eaue and say it is a tradition of the Churche that in those twoo daies the Sacrament in any wise be not ministred The like whereof is written by Socrates of Good Friday and the Wensday before The singular mysterie hereof M. Hardinge holdeth secrete as a Mysterie Innocentius saithe It is bicause thapostles ranne their way that day and hidde them selues Thomas of Aquine Gerson say Bicause if any had Consecrate that day while Christ saie deade the Bodie had beene without Bloude and the Bloude without the Bodie Others say If the Sacrament that meane while had beene keapte it would haue beene dead in the Pix Hugo Cardinalis saithe Quinta feria duae hostiae consecrantur altera in crastinum reseruatur quod eleganter fit c. Vpon Shire Thursday two hostes be consecrate and th one of them is reserued vntil the nexte day whiche thinge is very trimly done For Christes passion is the trueth and the Sacrament is a figure of the same Therefore when the trueth is come the figure geueth place These be the greatest mysteries that I could euer learne toutchinge this mater But this saithe M. Hardinge was euer coumpted a good Communion I graunte But ye haue not yet proued that this was your Halfe Communion For if ye say they Consecrated the day before Ergo they receiued in One Kinde onely the day after this woulde be no formal argument For the Greeke Churche al the Lente longe vsed to consecrate the Sacrament onely vpon Satursdaies and Sonnedaies as it is noted in the Councel of Constantinople vpon other daies they vsed the Communion of thinges Consecrate before and yet had they neuer vntil this day the Communion vnder Onâ— Kinde Yet notwithstandinge vnto this manner of the Greeke Churche M. Tonstal resembleth the â—bseruation of Good Fridaie in the Latine Churche So farre is M. Hardinge of from prouinge his purpose by Good Fridaie M. Hardinge The .23 Diuision And that in the Greeke Churche also euen in the time of Chrysostome the Communion vnder the forme of Breade onely was vsed and allowed it appeareth by this notable storie of Sozomenus a Greeke writer whiche bicause it is longe
denied that is that the Sacramente vvas euer Ministred vnto the people in one Kinde Openly in any Congregation or in the open order and vsage of any Churche Yet were there Churches then erected yet were there Priestes and people then yet was the holy Ministration then openly vsed in forme and order and learned men to recorde the same Al this not withstandinge M. Hardinge hath hitherto founde nothinge in the open Ministration in the Congregation and assemblie of the people whereby to prooue his Halfe Communion Wherfore there is no cause yet shewed to the contrary but M. Iuel may say nowe as he truly before saide in his Sermon The vvhole Communion vvas vsed throughout the vvhole Catholique Churche vnder Bothe Kindes sixe hundred yeeres after Christes Ascension in al Congregations and Churches vvithout exception But Christe hathe leaâ—te these maters to the discretion and determination of the Churche By what recorde may that appeare M. Hardinges woorde is no Charter Or if it be true where did the Churche euer so determine of it within the compasse of sixe hundred yeeres S. Augustine in this case is very reasonable his woordes be these Vbi authoritas deficit ibi consuetudo Maiorum pro lege tenenda est Where authoritie faileth there the Custome of our Elders muste holde for a Lawe But hauinge Goddes Woorde and Christes Institution we wante no authoritie The authoritie of the Church is greate I graunte but the causes that moued the Church of Rome to breake Christes Institution as the keapinge of the VVine Beardes and Palsies and suche like are not greate Not withstandinge M. Hardinge enlarge them muche and cal them Importante and vveightie causes The two Councels of Basile and Constance where this mater was firste concluded as they were at the leaste fourtene hundred yéeres after Christe and therefore not to be alleged in this case againste may assertion so the authoritie of them bothe â—angeth yet in question For the Thomistes say the Councel of Basile came vnlawfully togeather and that therefore al their determinations were in vaine And Pigghius saithe the other Councel of Constance concluded againste Nature againste the Scriptures againste Antiquitie and againste the Faithe of the Churche These be the twoo Councels that M. Hardinge woulde haue vs yeelde vnto VVe are bounde to heare the Churche saith M. Hardinge But much more are we bounde to heare God This saieing of S. Cyprian is woorthy déepely to be noted Non iungitur Ecclesiae qui ab Euangelio separatur He hath no felowship with the Churche that is diuided from the Gospel And likewise writinge against certaine that abused the Cuppe of Christe Ministringe therein Water in stéede of Wine he geueth this lesson to al Bishoppes and others toutchinge the Reformation of the Churche Religioni nostrae coÌ„gruit timori ipsi loco officio Sacerdotij nostri custodire Traditionis Dominicae veritatem quod prius apud quosdam videtur erratum Domino monente corrigere vt cùm in claritate sua Maiestate Coelesti venire coeperit inueniat nos tenere quod monuit obseruare quod docuit facere quod fecit It behoueth the Religion that we professe and our reuerence towardes God and the very place and office of our Priesthoode to keepe the trueth of the Lordes Tradition and by the Lordes aduertisement to correcte that thinge that by certaine hath beene amisse that when he shal come in his glorie and Maiestie he may finde vs to holde that he warned vs to keepe that he taught vs to doo that he did M. Hardinge The .29 Diuision Nowe for answeare to M. Iuelles place alleged out of Gelasius whiche is the chiefe that he and al other the aduersaries of the Churche haue to bringe for their purpose in this pointe this muche may be saide Firste that he allegeth Gelasius vntruely makinge him to sounde in Englishe otherwise then he doothe in Latine M. Iuels woordes be theâ—e Gelasius an olde Father of the Churche and a Bishop of Rome saithe that to Minister the Communion vnder one Kinde is open Sacrilege But where saithe Gelasius so This is no syncere handlinge of the mater And bicause he knewe the woordes of that Father imported not so muche guilefully he reciteth them in Latine and dothe not Englishe them whiche he woulde not haue omitted if they had so plainely made for his purpose The woordes of Gelasius be these Diuisio vnius eâ—usdemque Mysterij sine grandi sacrilegio non potest peruenire The Diuision of one and the same Mysterie can not come without great sacrilege Of these woordes he cannot conclude Gelasius to say that to minister the Communion vnder one kinde is open sacrilege Gelasius rebuketh and abhorreth the diuision of that highe Mysterie whiche vnder one forme and vnder bothe is vnum idemque One and the same not one vnder the forme of Breade and another vnder the forme of VVine not one in respecte of the Bodie and an other in respecte of the Bloude but vnum idemque one and the selfe same The woordes afore recited be taken out of a fragment of a Canon of Gelasius whiche is thus as we finde in Gratian. Comperimus autem quod quidam sumpta tantum Corporis sacri portione a calice sacrati cruoris abstineant Qui procul dubio quoniam nescio qua superstitione docentur adstringi aut integra sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque Mysterij sine grandi sacrilegio non potest peruenire VVhiche may thus be Englished But we haue founde that some hauinge receiued onely the portion VVherein is the holy bodie absâ—eine from the Cuppe of the sacred Bloude who without doubte for as muche as I know not with what supersitition they be taught to be tied either let them receiue the whole Sacramentes or let them be keapte from the whole bicause the diuision of one and the same Mysterie can not come without greate sacrilege Here mighte be saide to M. Iuel â–ª she we vs the whole Epistle of Gelasius from whence this fragment is taken that we may weigh the circumstance and the causes why he wrote it conferringe that goeth before and that followeth and we wil frame you a reasonable answeare But it is not extant and therefore your argument in that respecte is of lesse force â—he B. of Sarisburie Neither are we the aduersaries of the Churche nor Gelasius the chiefest that we bringe for our purpose We follow Christe as he hath commaunded vs whome it became Gelasius also to followe But it is a worlde to sée into howe many faces and fashions M. Harding is faine to turne him selfe to auoide this authoritie of Gelasius He leaueth the whole route of his owne companie and is gladde to renne alone He expoundeth Gelasius by Leo as though they wrote bothe of one thinge And yet others of his owne side say that Leo wrote of Heretiques and Gelasius of Catholikes Leo
of the people Gelasius of the Priestes He complaineth that the reste of Gelasius is not to be founde as though it were suppreste by some of vs and yet it is thought the Pope hath it whole in his Librarie He diuiseth newe causes of vnitie of the Mysterie suche as Gelasius neuer knewe He concludeth at the laste that this breache of Christes Institution and Ministration vnder One Kinde that is nowe vniuersally vsed in the Churche of Rome was firste brought in and practised by the Manichees whiche were in olde time wicked and horrible Heretiques He saithe I haue guilefully alleged Gelasius and to the intent it mighte the sooner appeare he hath noted it specially in the Margin But if M. Hardinge himselfe had meante no guile he woulde haue shewed plainely wherein I haue béene guileful or what I might haue gotten by this guile or what aduantage I mighte haue loste by plainer dealinge For guile without cause is meere â—olie and no guile But I recited the woordes in Latine and had forgotten to Englishe them Nowe surely that is but a simple guile and might wel haue béene spared out of the Margin But my woordes be these Gelasius saithe that to Minister the Sacrament in one Kinde is open Sacrilege And what guile canne he finde herein This woorde Sacrilege and the refusinge of the Cuppe are bothe specially named by Gelasius There remaine onely these woordes To minister the Sacrament and there saithe M. Hardinge lieth the guile How be it therein as it shal wel appeare I say nothinge but that Gelasius saithe and M. Hardinge him selfe woulde haue him say For thus saithe Gelasius The diuision of the Mysterie whereby he meaneth the Sacrament is Sacrilege But the Priest that Ministreth in One Kinde diuideth the Mysterie Ergo the Priest that Ministreth in One Kinde committeth Sacrilege This argument is perfite and formal founded vpon Gelasius woordes I trowe this is no guileful dealinge The vnitie of the Mysterie that M. Hardinge hath here fantasied that either parte is in other and therefore harpeth so often as it were by reportes vpon these woordes Vnum idem is but his owne voluntarie He is not hable to allege either Gelasius or any other olde Father that euer expounded Vnum and Idem in that sorte He calleth it one Mysterie as Hugo Cardinalâ—s saith although otherwise a very grosse writer Propter vnitatem Institutionis For the vnitie of the Institution and for that the Breade and Wine beinge sundrie portions haue bothe relation vnto one Christe and for that cause by S. Hieromes iudgement S. Paule saithe vna fides vnum Baptisma one Faithe one Baptisme And for that also that beinge as I saide two sundrie portions yet they make not two sundrie Sacramentes but one onely Sacrament And therefore Durandus a late writer seemeth to say wel In multis locis communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is saith he with the whole Sacrament Of whiche woordes the Reader be he neuer so simple may easely geather that the Communion in One Kinde is but the Halfe Sacrament and so the diuision of one Mysterie and so further the selfe same thinge that Gelasius calleth Sacrilege M. Hardinge The .30 Diuision But for auoidinge that our aduersaries woulde hereof conclude it is to be vnderstanded that this Canon speaketh against the Heretiques named Manichaei who in the time of Leo the first abouâ—â— fourtie yeeres before Gelasius wente aboute to spreade their Heresie in Rome and in the partes of Italy Their Heretical opinion was that Christe tooke not our fleashe and Bloude but that he had a phantastical bodie and died not ne rose againe truely and in deede but by way of phantasie And therefore at the Communion they absteined from the Cuppe and the better to cloke their Heresie came to receiue the Sacrament in the forme of Breade with other Catholike people Against whome Leo saithe thus Abdicant enim se Sacramento salutis nostrae c. They driue them selues away from the Sacrament of our Saluation And as they denie that Christe our Lorde was borne in trueth of our fleashe so they beleue not that he died and rose againe truly And for this cause they condemne the day of our Saluation and gladnes that is the Sonneday to be their sadde fastinge day And where as to cloke their infidelitie they dare to be at our mysteries they temper them selues so in the Communion of the Sacramentes as in the meane time they may the more safely keepe them priuie VVith vnwoorthie mouthe they receiue Christes Bodie but to drinke the Bloude of our Redemption vtterly they wil none of it VVhiche thinge we woulde aduertise your holines of that bothe such men may be manifested by these tokens vnto you and also that they whose Diuilishe simulation and faininge is founde beinge brought to light and bewraied of the felowship of Saintes may be thrust out of the Churche by Priestly authoritie Thus farre be Leo his woordes Gelasius that succeded fourtie yeeres after Leo imployed no lesse diligence then he did vtterly to vanquishe and abolishe that horrible Heresie Of whome Platina writeth that he banished so many Manichees as were founde at Rome and there openly burned their bookes And bicause this heresie should none els where take roote and springe he wrote an Epistle to Maioricus and Ioannes two Bishoppes amongst other thinges warninge them of the same Out of whiche Epistle this fragment onely is taken whereby he dothe bothe briefely shew what the Manichees did for clokinge of their infidelitie as Leo saithe and also in as muche as their opinion was that Christes Bodie had not very Bloude as beinge phantastical onely and therefore superstitiously absteined from the Cuppe of that holy Bloude geueth charge and commaundement that either forsakinge their Heresie they receiue the whole Sacramentes to witte vnder Bothe Kindes or that they be keapte from them wholy Here the woordes of Leo afore mentioned and this Canon of Gelasius conferred together specially the storie of that time knowen it may soone appeare to any man of iudgement against whome this fragment of Gelasius was written Verely not against the Church for ministringe the Communion vnder one Kinde but against the detestable Manichees who goeinge aboute to diuide the Mysterie of the Bodie and Bloud of Christe denieynge him to haue taken very fleashe and Bloude so much as in them laye loosed Christ whereof S. Iohn speaketh and woulde haue made frustrate the whole woorke of our Redemption The B. of Sarisburie To auoide the inconuenience growinge of this authoritie M. Hardinge is driuen to auoide the companie of Pigghius Hosius Tapper D. Cole and al others his fellowes of that side and to say that Gelasius wrote this decrée againste the Manichées notwithstandinge al they say he wrote it againste certaine superstitious Priestes D. Cole referreth him selfe vnto
the construction of the Glose there written The woordes thereof be these There were certaine Priestes that consecrated the Bodie and Bloude of Christe in due order and receiued the Bodie but absteined from the Bloude Against them Gelasius writeth This gheasse of that Gloser for many good causes séemeth vnlikely for first it cannot be shewed by any storie neither where nor when any suche Priestes were that so absteined againe Gelasius séemeth to write of them that should be taught not of them that should teache of them that should be remoued from the Sacramentes not of the Priestes that should remoue them of the sacrilege wickednes of the facte not of the difference of any persones But the Glose saithe notwithstandinge These Priestes Consecrated bothe the Bodie and the Bloude and receiued the Bodie and absteined from the Bloude Here would I â—aine learne of D. Cole what then became of the Cuppe The Prieste dranke it not That is certaine for the Glose saithe so Againe the people dranke it not for so saithe the Glose also and be it true or false it must be defended Then must it needes follow that Christes Bloud was Consecrate to be cast awaye D. Cole might haue foreséene that this Glose woulde soone be taken against him selfe Now let vs see of this very selfe Glose what may be concluded of our side The Sacrament of Christes Bloud was not throwen away The Priest receiued it not Ergo It followeth of very fine force it was receiued by the people Thus D. Cole seeking to prooue that the people receiued not in Both Kindes him selfe vnawares necessarily prooueth that the people receiued in Both Kindes Wherefore M. Hardinges coniecture carrieth more substance of truth For the very story and conference of time wil soone geue the aduised Reader to vnderstande that Gelasius wrote this decrée against the Manichees Thus muche therefore hath M. Hardyng gotten hereby that now it appeareth that the first authours of his halfe Communion were a sorte of Heretiques They helde that Christe neuer receiued Fleshe of the Blessed Uirgin neither was borne nor suffred nor died nor arose againe Which errours are manifestly conuinced by the Sacramentes For they are Sacramentes of Christes Body Bloude therefore who so receiueth the same confesseth thereby that Christe of the Uirgin receiued bothe Body and Bloud So saithe S. Chrysostome Si mortuus Christus noÌ„ est â—uius Symbolum signum hoc SacramentuÌ„ est If Christe died not in deede tel me then whose token or whose signe is this Sacrament Tertullian also by a like argument taken of the Sacrament reproueth Marcion that helde that Christe had no Body but onely a shew and a phantasie of a Body Christus acceptum Panem distributum Discipulis Corpus suum illum fecit dicendo Hoc est Corpus meum hoc est figura Corporis mei Figura autem non esset nisi veritatis esset Corpus Caeterum vacua res quod est phantasma figuram capere non potest Christe hauinge receiued the Breade and geuinge the same to his Disciples made it his Body saieing This is my Body that is to say a figure of my Body But it coulde not be a figure onlesse there were a Body of a truth For a voide thing as is a phantasie can receiue no figure at al. Thus the Sacramentes doo plainely testify that Christe receiued not a phantasie or shew of a Body but a very Body in déede Therefore the Manichees absteined from the holy Cuppe as it appeareth by Leo notwithstanding S. Augustine in one place writinge namely against the Manichees seemeth to signifie the contrary These be his woordes Sacramentum Panis Calicis ita laudatis vt in â—o nobis pares esse volueritis Ye so commende the Sacrament of the Breade and of the Cuppe that therein you woulde make your selues equal with vs. Neither were they in deede hable to shew any simple cause why they should more shunne the one portion then the other For the Sacrament of the Breade no lesse consounded their errour then the Sacrament of the Cuppe And as they thought that Christes Body was no Body but onely a phantasie so they likewise thought that Christes Bloud was no natural Bloud but onely a phantasie But if they woulde not beléeue Leo or Augustine that Christe had one Body how muche lesse woulde they beléeue M. Hardinge that Christe hath twoo Bodies the one in the Brâ—ade the other in the Cuppe and eche wholy in the other M. Hardinge The .31 Diuision And therefore M. Iuel dooth vs greate wronge in wresting this Canon against vs for as muche as wee doo not diuide this diuine Mysterie but beleeue stedfastly with harte and confesse openly with mouthe that vnder eache kinde the very fleashe and Bloud of Christe and whole Christe himselfe is present in the Sacrament 63 euen as Gelasius beleeued Vpon this occasion in the parties of Italy where the Manichees vttered their poyson the Communion vnder Bothe Kindes was restoared and coÌ„maunded to be vsed againe whereas before 64 of some the SacrameÌ„t was receiued vnder one kinde and of some vnder Bothe Kindes Els if the Communion vnder Bothe Kindes had beene taken for a necessarie Institution and commaundement of Christe and so generally and inuiolably obserued euery where and alwaies without exception what needed Gelasius to make suche an ordinance of receiuinge the whole Sacramentes the cause whereof by this Parenthesis quoniam nescio qua superstitione docentur adstringi plainely expresseth Againe if it had beene so inuiolably obserued of al vntil that time then the Manichees coulde not haue couered and cloked their infâ—lclitie as Leo saith by the receiuinge the Communion with other Catholike people vnder One Kinde For whiles the Catholikes wente from Churche contented with the onely forme of Breade it was vncertaine whither he that came to receiue were a Manichee or a Catholike But after that for discrieinge of them it was Decreed that the people should not forbeare the Communion of the Cuppe any more the good Catholike folke so receiued and the Manichees by their refusal of the Cuppe bewraied them selues Whereby it appeareth that the Communion vnder One Kinde vsed before by the commaundementes of Leo and Gelasius was forbidden to th â–ª intente thereby the Manichees heresie might the better be espied rooted out and cleane abolished Thus bicause wee doo not diuide the Mysterie of the Lordes Body and Bloude but acknowlege confesse and teache that Christe tooke of the Virgin Mary very Fleashe and very Bloud in deede and was a whole and perfit man as also God and deliuered the same whole Fleashe to deathe for our redemption and rose againe in the same for our Iustification and geueth the same to vs to be partakers of it in the Blessed Sacrament to life euerlasting that Decree of Gelasius can not seeme against vs iustly to be alleged muche lesse may he seeme to say or meane that to minister the Communion
consecrati sumere in huiusmodi minoribus Ecclesiis est concessum It is graunted onely vnto the Priestes that celebrate in suche smal Churches to receiue the Bloud vnder the forme of Wine He excepteth onely the smal Countrie Churches not the greater Churches in Cities and Townes Al these Doctours liued within the space of three hundred yeres paste So longe it was before M. Hardinges Doctrine coulde growe general Antoninus saith that Kinge William the Conquerour that liued a thousande yeres after Christe caused his whole armie to Communicate and that as the order was then vnder Bothe Kindes Haimo that was not longe before him saithe Appellatur Calix Communicatio propter participationem quia omnes Communicant ex illo The Cuppe is called the Communication bicause of the participation for that euery man receiueth of it Thus is our doctrine confirmed not onely by the Olde Doctours but also by the New Wherefore M. Harding thus mainteining the open abuse of the holy Mysteries offendeth against Christes Institution against the Scriptures against the perfection of the Sacrament against the Confirmation of the New Testament against the Tradition and practise of the Apostles against the ancient Councels against the Canons against the Doctours bothe Olde and New The Apostles of Christe beinge ful of the holy Ghost so tooke Christes woordes as wée take them now And S. Hierome saith Quicunque aliter Scripturam intelligit quà m sensus spiritus sancti flagitat quo conscripta est licet de Ecclesia non recesserit tamen Haereticus appellari potest Who so euer vnderstandeth the Scriptures otherwise then the sense of the holy Ghost requireth by whiche holy Ghost the Scriptures were written although he be not yet departed from the Churche yet he may wel be called an Heretique If M. Harding wil say that was true then and this is true nowe then may wée answeare him as S. Hilarie did the Arrians Veritas ergo temporum erit magis quà m EuangelioruÌ„ Then truthe must be as pleaseth the time not as pleaseth the Gospel And further as S. Augustine answeared the Donatistes Si aliud declamas aliud recitas nos post vocem Pastoris nostri per ora Prophetarum os proprium per ora Euangelistarum nobis apertissimè declaratam voces vestras non admittimus non credimus non accipimus If ye Preache any otherwise or tel vs any other tale after wee haue once hearde the voice of our Shephearde most plainely declared vnto vs by the mouthes of his Prophetes by his owne mouthe â—nd by the mouthes of his Euangelistes touching your voices wee take them not we beleeue them not wee receiue them not But for as muche as this is a Mysterie of vnitie God graunte vnto vs suche humilitie of minde that wée may al submitte our selues vnto his Holy Woorde that wée may ioyne togeather in holy and perfit vnitie and as I alleged before out of S. Cyprian By his aduertisement redresse that thinge wherein certaine haue erred That when he shal come in his glorie and in his heauenly Maiestie he may finde vs to holde that he warned vs to keepe that he taught vs to doo that he did Amen THE THIRDE ARTICLE OF PRAIERS IN A STRANGE TONGVE The B. of Sarisburie Or that the People had their Common Praiers then in a strange tongue that they vnderstoode not TO furnishe out this Article M. Hardinge hath laide togeather a greate heape of Stories Antiquities Obseruations of writers Erections Propagations Canons and Orders of the Churche Cosmographie Situation of Countries Corruptions and Chaunges of tongues whiche thinges he might better haue vsed to some other purpose Now they serue him more for shew of learninge then for substance of proufe He hath bestowed vpon this treatie what so euer he coulde either diuise of him selfe or finde in others adding bisides al maner of bewtie and force vnto the same bothe with weight of sentence and also with colour of woordes How be it greate vessels be not alwaies ful and the emptier they be the more they sounde The wise Reader wil be weighed with reason and not with talke As I saide at the beginning One good sentence were proufe sufficient And if there be any one suche in this whole booke I wil yéelde accordinge to promisse If there be none then must M. Hardinge consider better of the mater and beginne againe How be it he hath donne that was the parte of a good Oratour that the learned may say he hath shewed learning and eloquence the vnlearned may thinke he hath saide some truthe M. Hardinge The .1 Diuision If you meane M. Iuel by the peoples Common Praiers suche as at that time they commonly made to God in Priuate deuotion I thinke they vttered them in that tongue whiche they vnderstoode 65 and so doo Christian people now for the moste parte and it hath neuer beene reprooued by any Catholike Doctour But if by the Common praiers you meane the Publike seruice of the Church whereof the moste parte hath beene pronounced by the Bishops Priestes Deacons and other Ecclesiastical Ministers the people to sundry partes of it sayeing Amen or otherwise geuinge their assent I graunte some vnderstoode the language thereof and some vnderstoode it not I meane for the time you referre vs vnto euen of sixe hundred yeeres after Christes conuersation here in earthe For aboute niene hundred yeeres paste 66 it is certaine the people in some Countries had their seruice in an vnknowen tongue as it shal be prooued of our owne Country of Englande The B. of Sarisburie The disorder of Praier that M. Harding hath here taken in hande to defende is not onely repugnant to the Scriptures of God but also contrary to the sense of Nature For if Birdes and Beastes coulde speake as Democritus the Philosopher sometime thought and as Lactantius a Christian writer séemeth partly to say they doo yet beinge Birdes and Beastes and voide of reason they woulde not speake they know not what Wherefore séeinge this abuse appeareth contrary to God and Nature and now also is misseliked and condemned by the common iudgement of al People therfore it behooueth M. Harding to leaue his gheasses and soundely and effectually to séeke to prooue it Two special thinges he hath confessed in this treatie whiche quite ouerthrow his whole purpose The one is That the Praiers in the Primitiue Churche were saide in the common knowen tongue The other is That it were good euen now that the people vnderstoode their owne Praiers This is the plaine songe and may wel stande for the grounde the rest is altogeather discant and vaine voluntary and the moste parte out of tuene This distinction of Common Praiers whereof he imagineth some to be made openly by the Minister of the Churche some seuerally by euery of the people in Priuate deuotion is bothe vnperfit and also néedelesse For the secrete praiers that the faithful make seuerally by them selues haue
yeeres pasâ—e seeinge the place of S. Paule to the Corinthians either perteineth not to this purpose or if it be so graunted for the diuersitie of states of that and of this our time it permitâ—eth a diuersitie of obseruation in this behalfe though some likenesse and resemblance yet reserued seeinge great profite commeth to the faithful people hauinge it so as they vnderstande it not Finally seeinge the examples rehearsed herein to be folowed be of smal auctoritie in respecte either of antiquitie or of true Religion As the bolde assertion of M. Iuel is plainely disproued so the olde order of the Latine Seruice in the latine Churche whereof Englande is a Prouince is not rashly to be condemned specially whereas 91 beinge first committed to the Churches by the Apostles of our Countrie and the firste Preachers of the Faithe here it hath beene auctorised by continuance almost of a thousande yeeres without control or gaine saieinge to the glorie of God the wealthe of the people and the procuringe of healpe from heauen alwaies to this lande And to adde hereunto this muche laste of al though it might be graunted that it were good the Seruice were in the Vulgare tongue as in Englishe for our countrie of Englande Yet doubteles good men and zelous keepers of the Catholike faithe wil neuer allowe the Seruice deuised in Kinge Edwardes time nowe restored againe not so muche for the tongue it is in as for the order it selfe and disposition of it lackinge some thinges necessarie and hauing some other thinges 92 repugnant to the Faithe and custome of the Catholike Churche The B. of Sarisburie Here M. Hardinge it appeareth ye beginne to mislike your owne dealinge that after so many woordes and so greate a countenaunce of learninge ye shoulde be founde so nakedly and so vnsensibly to deceiue the people And therefore hauinge no manner Authoritie of auncient Councel or Doctour to allege againste the Englishe tongue in the Churche of Englande yet leaste in the ende hauinge saide so muche ye shoulde seeme to saie nothinge ye beginne to finde faulte with the order of our Seruice and without any manner of proufe ye say there are many thinges therein conteined contrary to the Catholique Faithe and so contrary to your owne knowlege ye mainteine one vntrueth by an other You knowe that we serue God accordinge to his holy woorde and the order of his Primitiue Churche For As Tertullian saithe the Christian people did in his time Coimus ad diuinarum Scripturarum commemorationem si quid praesentium temporum qualitas aut praemonere cogit aut recognoscere Certè fidem sanctis voâ—â—bus pascimus spem erigimus fiduciam figimus Wee meete togeather to heare the rehearshal of the holy Scriptures if the state of the present time doo force vs either to forewarne any thinge or els to cal any thinge to remeÌ„brance Verily we feede our Faithe with those holy woordes we confirme our hope we assure our trust Wée minister the holy Sacramentes in pure and reuerent sorte we Baptize in the name of God the Father the Sonne the Holie Ghost we receiue the Sacrament of Christes Bodie and Bloude from the Holy Table we make our humble Confession and fal to the grounde and praie al togeather with one harte and one voice in sprite and trueth and specially wée pray for you and for suche others that ye may consider from whence ye are fallen and repent your selues and returne to God wée Excommunicate open offenders wée receiue againe them that shew them selues penitent wée instructe our youthe in the Faithe of Christe wée make collections and prouide charitably for the poore Of al these thinges what one thinge is contrary to the Catholique faithe O M. Hardinge it is written The mouthe that lieth destroieth the soule And Christe saithe The Blasphemie against the holy Ghost shal neuer be forgeuen neither in this life nor in the life to come Now good Christian Reader for the better contenting of thy minde I beséeche thée to looke backe and to consider the whole substance of al that M. Hardinge hath laide in for proufe of this Article what weight it beareth and how wel it serueth to his purpose He hath intreated largely of singinge in the Quier at what time and where it first beganne and likewise hath prooued by a greate longe discourse of situation of countries and diuersitie of tongues that neither al the east parte of the worlde vnderstoode the Gréeke nor al the people of Aphrica Mauritania Spaine and Fraunce vnderstoode the Latine whiche labour in this case was nothinge needeful But that al the Nations of the East parte had their Seruice in the Greeke tongue and that al the people of Aphrica Mauritania Spaine and Fraunce had their Seruice in the Latine tongue whiche thinge onely stoode in Question and therefore was onely to be prooued he hath hitherto vtterly leaft vnprooued Touchinge the Publique Seruice within this Ilelande the storie of Augustine of Rome and Edda and Putta and other Poetes and singinge men as I haue shewed standeth him in smal stéede Contrary to his owne knowlege he saith that the fouretéenth Chapter of S. Paule to the Corinthians cannot necessarily be applied to this purpose And further he saith that euen from the Apostles time the Priest euermore made his Praiers in the Quier farre of from the hearinge of the people That the ignorant people vnderstandeth the Latine Tongue although not in most exacte wise or perfitely That they are now better instructed in the Articles of the Faith then they were in the time of the Apostles That it is sufficient for them now to be taught by Gestures and Ceremonies and that they haue greate profit by hearinge their Seruice although they know not what they heare Againe he saith that the Gréeke and Latine be learned tongues and therefore al the Seruice of the Churche throughout the whole worlde ought to be ministred in one of them That al the Psalmes and al other Scriptures are harde and farre passe the capacitie of the people That vnderstandinge of the mater causeth the minde to wander and to be shorte that praier in the Common tongue that euermore bredde Schismes and Diuisions in the Churche He hath openly falsified Strabo Iustinian Origen Chrysostome and others and hath forced them to say the thinge they neuer meante This is the whole Summarie of al that he had to say Hereof he woulde séeme to conclude that within the first sixe hundred yeeres after Christe the Common Seruice was ministred openly in a tongue vnknowen vnto the people Albeit he hath hitherto alleged neitheir Scripture nor Councel nor Decrée nor Doctour nor Example or Practise of the Primitiue Churche to prooue the same Of the other side it is sufficiently prooued of our parte that the fouretienth Chapter to the Corinthians must of necessitie belonge to the vse of Common praiers and that in the Primitiue Churche the Seruice was euery
shalt walke ouer the aspe and the cockatrise Then he was contente that the Emperoure should be called Procurator Ecclesiae Romanae The Proctoure or steward of the Churche of Rome Then as if had béene Nabucodonozor or Alexander or Antiochus or Domitian he claimed vnto him selfe the name and title of almighty God and said further That beinge God he might not be iudged of any Mortal man Then he suffred menne to saie Dominus Deus noster Papa Our Lord God the Pope Tu es omnia super omnia Thou art al and aboue al. Al power is geuen vnto thee as wel in Heauen as in Earthe I leaue the miserable spoile of the Empier the loosinge of sundrie great Countries and Nations that sometimes were Christened the weakeninge of the Faithe the encourraginge of the Turke the ignorance and blindenes of the people These other like be the effectes of the Popes Uniuersal power Would to God he were in deede that he would so faine be called woulde shewe him selfe in his owne particular Churche to be Christes Uicare the Dispenser of Gods Mysteries Then shoulde godly men haue lesse cause to coÌ„plaine against him As nowe although that he claimeth were his very right yet by his owne iudgement he is worthy to loose it For Pope Gregorie saith Priuilegium meretur amittere qui abutitur potestate He that abuseth his authoritie is worthy to loose his priuilege And Pope Syluerius saith Etiam quod habuit amittat qui quod non accepit vsurpat He that vsurpeth that he receiued not let him loose that he had Nowe briefely to laye abroade the whole contentes of this Article Firste M. Hardinge hath wittingly alleged suche testimonies vnder the names of Anacletus Athanasius and other Holy Fathers as he him selfe knoweth vndoubtedly to be forged and with manifest Absurdities and Contradictions doo betraye them selues and haue no manner colour or shewe of trueth He hath made his claime by certaine Canons of the Councel of Nice and of the Councel of Chalcedon and yet he knoweth that neither there are nor neuer were any suche Canons to be founde He hath dismembred and mangled S. Gregories woordes and contrary to his owne knowledge he hath cutte them of in the middest the better to beguile his Reader He hath violently and perforce drawen and rackte the Olde godly Fathers Ireneus Cyprian Ambrose Cyrillus Augustine Theodoretus Hierome and others contrary to their owne sense and meaninge Touchinge appeales to Rome the gouernement of the East parte of the worlde Excommunications Approbations of orders allowance of Councelles Restitutions and Reconciliations he hath openly misreported the whole Uniuersal order and practise of the Churche Al this notwithstandinge he hath as yet founde neither of these two glorious Titles that he hath so narrowly sought for notwithstandinge greate paines taken and greate promises and vauntes made touchinge the same Therefore to conclude I must subscribe and rescribe euen as before That albeit M. Hardinge haue trauailed painefully herein bothe by him self and also with conference of his frendes Yet cannot he hitherto finde neither in the Scriptures nor in the olde Councelles nor in any one of al the auncient Catholique Fathers that the Bishop of Rome within the space of the firste sixe hundred yéeres after Christe was euer intitled either the Uniuersal Bishop or the Heade of the Uniuersal Churche FINIS THE FIFTHE ARTICLE OF REAL PRESENCE The B. of Sarisburie Or that the people was then taught to beleue that Christes Bodie is Really Substantially Corporally Carnally or Naturally in the Sacrament M. Hardinge The .1 Diuision 126 Christen people hath euer ben taught that the Bodie and Bloude of Iesus Christ by the vnspeakeable workinge of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verily and in deede This doctrine is founded vpon the plaine wordes of Christ â–ª which he vttered in the institution of this Sacrament expressed by the Euangelistes aâ—d by S. Paule As they were at Supper saieth Matthewe Iesus tooke breade and blissed it and brake it and gaue it to his Disciples and saith Take ye eate ye This is my Bodie And takinge the Cuppe he gaue thankes and gaue it to them saieinge Drinke ye al of this For this is my Bloude of the Newe Testament which shal be shedde for many in remission of sinnes VVithe like wordes almost Marke Luke and Paule doo describe this diuine institution Neither saide our Lorde onely This is my Bodie but least some sholde doubte how his wordes are to be vnderstanded For a plaine declaration of them he addeth this further VVhiche is geuen for you Likewise of the Cuppe he saith not onely This is my Bloude but also as it were to put it out of al doubte whiche shal be shedde for many Nowe as faithful people doo beleue that Christ gaue not a figure of his Bodie but his owne true and verie Bodie in substance and likewise not a figure of his Bloude but his verie pretious Bloude it self at his passion and death on the Crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstandinge but that he geueth vnto vs in theise holy Mysteries his self same Bodie and his selfe same Bloude in trueth of substance â–ª which was crucified and sheadde forth for vs. Thus to the humble beleuers Scripture it self ministreth sufficient argument of the trueth of Christes Bodie and Bloude in the Sacrament against the Sacramentaries who holde opinion that it is there but in a figure signe or token 127 onely The B. of Sarisburie I knowe not wel whether M. Hardinge doo this of purpose or elles it be his manner of writinge But this I see that beinge demaunded of one thinge he alwaies turneth his answeare to an other The question is here moued whether Christes Bodie be Really and Corporally in the Sacrament His answeare is That Christes Bodie is ioyned and vnited Really and Corporally vnto vs And herein he bestoweth his whole treatie and answeareth not one woorde vnto the question In the former Articles he was hable to allege some forged Authorities Some contrefeite practise of the Churche Some woordes of the ancient Doctours although mistaken Some shewe of natural worldly reason or at the leaste wise some coloure or shifte of woordes But in this mater for directe proufe he is hablâ— to allege nothinge no not so muche as the healpe and drifte of natural Reason Where he saieth Christen people hath euer beene thus taught from the beginninge It is greate maruel that either they shoulde be so taught without a teacher or theirs teacher shoulde thus instructe them without woordes or such woordes shoulde be spoken and neuer written Uerily M. Hardinge by his silence and wante herein sécretely confesseth that theisâ— woâ—rdes Really Carnally c. in this mater of the Sacrament were
neuer vsed of any Ancient Writer For if they were either he or his félowes woulde haue founde them But Christe saith This is my Bodie This is my bloude And to put the mater out of doubte he addeth Whiche is geuen for yowe whiche shal be sheadde for yowe Hereâ—pon M. Harding foundeth his Carnal Presence notwithstandinge Christ him selfe vseth not any of these woordes nor any other woorde leadinge therevnto And D. Fisher sometime Bishop of Rochester a famouse man of M. Hardinges side saith expressely that this sense cannot in any wise be geathered of the bare woordes of Christ. For thus he writeth â–ª Hactenus Matthaeus qui solus Testamenti Noui meminit Neque vllum hic verbum positum est quo probetur in nostra Missa veram fieri Carnis Sanguinis Christi Praesentiam Hitherto S. Matthewe who onely maketh mention of the Newe Testament Neither are there any woordes here written whereby it maie be prooued that in our Masse is made the very presence of the Bodie and Bloude of Christ. And further he auoucheth it thus Non potest igitur per vllam Scripturam probari Therefor it cannot be prooued by any Scripture Here we see greate varietie of iudgement in M. Hardinges owne side and that in maters of greatest weight M. Hardinge thinketh his Carnal Presence is proued sufficiently by these woordes of Christ This is my Bodie D. Fisher contrary wise saith It cannot be prooued neither by these woordes of the Scripture nor by any other And yet it was euer thought M. Fisher was as learned in euery respecte as M. Hardinge And albeit M. Hardinge laie suche holde vpon these woordes of Christ as if they were so plaine yet others of his frendes by theire diuerse and sundrie Constructions touchinge the same haue made them somewhat darke and doubteful and cannot yet throughly agree vpon them Some of them saie Christes Natural Bodie is in the Sacrament howe be it not Naturally Some others saie It is there bothe Naturally and also Sensibly Some of them saie precisely Neuer man vsed either of these two termes Naturally or Sensibly in this case of Christes Presence in the Sacrament Yet others of them put the mater out of doubte and saie Christ is there present Naturally And in the Councel holden in Rome vnder Pope Nicolas 2. it was determined and Berengarius forced to Subscribe That Christ is in the Sacrament Sensibly or as they theâ—â— grossely vttred it in Latine Sensualiter Some of them saie Christes Bodie is not diuided or broken in the Sacrament but onely the Accidentes But Pope Nicolas withe his whole Councel saith Christes Bodie it selfe is touched withe fingers and diuided and broken and rente withe teethe and not onely the Accidentes Thus to leaue other moe contrarieties it is plaine hereby that the best learned of that side are not yet fully agreed vpon the sense of Christes woordes notwithstandinge their suiters and wel willers are otherwise persuaded of them And dothe M. Hardinge beleue that Christian people were throughly resolued herein when their Doctours and Teachers were not resolued or that the Scholars were better instructed then their Maisters Nowe if this Article cannot be prooued neither by any woordes of the Scriptures as D. Fisher saith and as it further appeareth by the dissension of the Teachers nor by any one of al the Olde Doctours Fathers as M. Hardinge graunfeth by his silence then maie Godly and Catholique Christian people wel staie their iudgementes and stande in doubte of this Carnal and Fleashely Presence In deede the question bitweene vs this daie is not of the Letters or Syllables of Christes Woordes for they are knowen and confessed of either partie but onely of the Sense and Meaninge of his woordes which as S. Hierome saith is the very pith â–ª and substance of the Scriptures And the Lawe 〈◊〉 selfe saith In fraudem Legis facit qui saluis verbis Legis Sententiam eius circumuâ—riâ—â— He committeth fraude against the Lawes that sauinge the woordes of the Lawe ouerthroweth the meaninge And S. Augustine seemeth herein to finde faulte with certaine in his time His woordes be these Cum in vnam partâ—m procliuiter ire coâ—perint non cespiciunt Diuinae authoritatis alia testimonia quibus possint ab illa intentione reuocari in ea quae ex vtrisque temperatâ— est Veritate ac moderatione consistere When they once beginne to renne headlonge of one side they neuer consider other testimonies of Diuine authoritie whereby they might be withdrawen from their purpose and so might reast in that Trueth and measure that is teÌ„pered and tuned of bothe If it be true that M. Hardinge saith That this is the onely sense and meaninge of Christes Woordes That his Bodie is in such grosse sorte Really and fleashely in the Sacrament and that onlesse Christ meane so he meaneth nothinge it is greate wonder that none of the Ancient Catholique Doctours of the Churche no not one coulde euer see it or if they sawe it yet beinge so eloquent lacked woordes and were neuer hable to expresse it But he saith It is no bare Figure as the Sacramentaries holde opinion And therefor he thinketh he maie coÌ„clude that Christes Bodie is Really present So might he also saie The Sacrament of Baptisme is no Bare Figure Therfore Christ is therein Really presente Certainely S. Augustine speakinge of the Rocke in the wildernes writeth thus Hinc est quod dictum est Petra erat Christus Non enim dixit Petra Significat Christum sed tanquam hoc esset quod vtique per Substantiam non hoc erat sed per Significationem Therefore it is written The Rocke was Christ. For S. Paule saith not The Rocke Signified Christ but as though it had beene Christ in deede where as it was not Christ in Substance but by waie of Signification or by a Figure S. Paule saith not The Rocke was a Figure of Christ but the Rocke was Christ. And S. Basile in like sorte saithe Christus re vera â—etra estimmobilis inconcussa Christ in deede is the suer and the firme Rocke Yet I trowe M. Hardinge wil not therefore saie Christ was Really or Carnally in the Rocke Neither canne I thinke M. Hardinge is suche a deadly enimie vnto Figures as he woulde nowe seeme to be For he him selfe in these fewe woordes of Christe touchinge the Institution of this Holy Sacrament as it shal be shewed here after more at large is faine to seeke healpe of sixteene or moe sundrie Figures and the same so strange so grosse and so insensible that neither S. Augustine nor S. Hierome nor any other Olde Diuine euer knewe them nor any good Grammarian woulde allowe them So many and suche figures it is lawful for him to diuise and vse to mainteine the Falsehoode But for vs in defence of the Trueth it maie not be lawful to vse one Uerily the Olde Catholique Fathers were
neuer so curiouse in this behalf nor thought it suche Heresie to expounde Christes woordes by a Figure Briefly for a taste hereof S. Augustine saith Christus adhibuit Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christ receiued Iudas to his banket wherein he gaue vnto his Disciples the Figure of his Bodie and Bloud Likewise Tertullian saith Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo hoc est Corpus meuÌ„ hoc est Figura Corporis mei Christ receiuinge the Breade and the same being diuided vnto his Disciples made it his Bodie saieinge This is my Bodie that is to saie The Figure of my Bodie S. Ambrose saith Ante Benedictionem verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called an other kinde after the Consecration the Bodie of Christ is Signified Here I must protest That as M. Hardinge is troubled with wante of witnes in this case so am I oppressed with multitude If I sholde allege al the reaste of the Ancient Godly Fathers that write the like I shoulde be ouer tedious to the Reader And an other place hereafter folowinge wil serue more aptely to this purpose But by the waie Gentle Reader I must geue the to vnderstande that S. Augustine hereof writeth thus Ea demum est miserabilis Animae seruitus Signa pro rebus accipere supra Creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse In deede this is a miserable bondage of the Soule to take the Signes in the steede of thinges that be signified and not to haue power to lifte vp the eye of the minde aboue the bodilie creature to receiue the light that is euerlastinge And againe In principio cauendum est ne Figuratâ— locutionem ad Literam accipias Et ad hoc enim pertinet quod ait Apostolus Litera occidit Spiritus autem viuificat Cum enim Figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentiùs appellatur First of al thou must beware that thou take not a Figuratiue speache â—ccordinge to the Letter For thereunto also it apperteineth that the Apostle saith The letter killeth the Sprite geueth life For when the thinge that is spoken in a Figure is so taken as if it were plainely spoken without Figure there is fleashely vnderstandinge neither is there any Deathe more fitly called the Deathe of the Soule By these woordes Good Reader S. Augustine sturreth vp thy senses to consider wel what thou doost least perhappes thou be deceiued And where as M. Hardinge thus vniustly reporteth of vs That we mainteine a naked Figure and a Bare Signe or Token onely and nothinge elles If he be of God he knoweth wel he shoulde not thus bestow his tongue or hande to beare false witnes It is written God wil destroie them al that speake vntrueth He knoweth wel we feede not the people of God with bare Signes and Figures but teache them that the Sacramentes of Christ be Holy Mysteries and that in the Ministration thereof Christ is sette before vs euen as he was Crucified vpon the Crosse and that therein we maie beholde the Remission of our sinnes and our Reconciliation vnto God and as Chrysostome briefly saith Christes greate Benefite and our Saluation Herein we teache the people not that a naked Signe or Token but that Christes Body and Bloude in deede and verily is geuen vnto vs that we verily eate it that we verily drinke it that we verily be reliued and liue by it that we are Boanes of his Boanes and Fleashe of his Fleashe that Christ dwelleth in vs and we in him Yet we saie not either that the Substance of the Breade or Wine is donne awaie or that Christes Bodie is let downe from heauen or made Really or Fleashely Present in the SacrameÌ„t We are taught accordinge to the Doctrine of the Olde Fathers to lift vp our hartes to heauen and there to feede vpon the Lambe of God Chrysostome saith Ad alta contendat oporteâ— qui ad hoc Corpus accedit Who so wâ—l reache to that Bodie must mounte on high S. Augustine likewise saith Quomodo tenebo absentemâ— Quomodo in coelum manum mittam vt ibi sedentem teneam Fidem â—niâ—te tenuisti Howe shal I take holde of him beinge absent Howe shal I reache vp my hande into heauen and holde him sittinge there Sende vp thy faith and thou hast taken him Thus Spiritually with the mouth of our Faith we eate the Bodie of Christe and drinke his Bloude euen as verily as his Bodie was Uerily broaken and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine and S. Chrysostome and other holy Fathers taught the people in theire time to beleue In deede the Breade that we receiue with our bodily mouthes is an carthly thinge and therefore a Figure as the water in Baptisme is likewise also a Figure But the Bodie of Christ that thereby is represented and there is offred vnto our Faith is the thinge it selfe and no Figure And in respecte of the glorie thereof we haue no regarde vnto the Figure Therefore S. Bernarde alludinge to the same saith thus Annulus non valet quicquam haereditas est quam quaerebam The sealinge ringe is nothinge worth it is the inheritance that I sought for To conclude three thinges herein we must consider First that we put a difference bitweene the Signe and the thinge it selfe that is signified Secondly that we seeke Christ aboue in Heauen and imagin not him to be present bodily vpon the Earth Thirdly that the Bodie of Christ is to be eaten by Faith onely and none otherwise And in this last pointe appeareth a notable difference bytweene vs and M. Hardinge For wée place Christe in the harte according to the Doctrine of S. Paule M. Harding placeth him in the mouthe Wée say Christe is eaten onely by Faithe M. Hardinge saith He is eaten with the mouthe and teeth But Gods name be blessed a greate number of godly people doeth already perceiue the vnconfortable and vnsauery vanitie of this Doctrine For they haue learned of S. Cyprian that Christes Blessed Bodie is Cibus mentis non ventris Meate for the minde not for the belly And they haue hearde S. Augustine say Quid paras dentem venâ—reÌ„ Crede manducasti What preparest thou thy tooth and thy belly Beleeue and thou haste already eaten Now consider thou good Christian Reader with thee selfe whether it be better to vse this woorde Figure whiche woorde hath béene often vsed of Tertullian S. Augustine and of al the reast of the Auncient Fathers without controlment or els these new fangled woordes Really
Corporally Carnally c. Which woordes M. Hardinge is not hable to shew that in this case of beinge Really in the Sacrament any one of al the Olde Fathers euer vsed M. Hardinge The .2 Diuision Againe 128 wee cannot finde where our Lorde performed the promise he made in the .6 Chapter of Iohn The Breade whiche I wil geue is my Fleashe whiche I wil geue for the life of the worlde but onely in his last Supper VVhere if he gaue his Fleashe to his Apostles and that none other but the very same whiche he gaue for the life of the worlde it foloweth that in the blessed Sacrament is not meere Bread but that same his very Body in substance For it was not meere Bread but his very Bodie that was geuen and offered vp vpon the Crosse. The B. of Sarisburie This Principle is not onely false in it selfe but also ful of dangerous Doctrine and may soone leade to Desperation For if noman may eate the Fleash of Christ but onely in the Sacrament as here by M. Harding it is supposed then al Christian Children and al others who so euer that departe this life without receiuinge the Sacrament must néedes be damned and die the Chrildren of Gods anger For Christes woordes be plaine general Onlesse ye eate the Pleashe of the Sonne of Man ye shal haue no life in you Wherunto wée may adde this Minor Christian Children receiue not the Sacrament and therfore by M. Hardinges iudgement eate not the Fleashe of the Sonne of Man Hereof it must néedes folow That Christian Children haue no life in them but are the Children of Damnation This is the Conclusion of M. Hardinges Doctrine But litle care these men who or how many perishe so their fantasies may stande vpright But our Doctrine grounded vpon Gods holy Woorde is this That as certainely as Christe gaue his Bodie vpon the Crosse so certainely he geueth now that selfe same Bodie vnto the Faithful and that not onely in the Ministration of the Sacrament as M. Harding vntruely imagineth but also at al times when so euer we be hable to say with S. Paule I thinke I know nothing but Iesus Christe and the same Christe Crucified vpon the Crosse. Therfore S. Ambrose writeth thus Quid petis O Iudaee vt tribuat tibi Panem queÌ„ dat omnibus dat quoridiè dat semper O thou Iew what desirest thou That Christe should geue thee Bread He geueth it to al meÌ„ he geueth it daily he geueth it at al times If it be true that S. Ambrose saithe that Christe geueth that Breade whiche is his Bodie at al times then is it false that M. Harding saith that Christ performeth his promise geueth his Bodie onely at the Ministration of the Sacrament And therfore S. Augustine saith Non tantùm in Sacramento sed etiam re ipsa comedunt Corpus Christi They eate Christes Body not onely in the Sacrament but also in very deede Here S. Augustine saithe contrary to M. Hardinges Doctrine that wée eate Christes Bodie not onely in the Sacrament but also otherwise yea and so farre he forâ—eth this difference that he maketh the eatinge of Christes Bodie in the Sacramente to be one thinge and the very true eatinge thereof in déede to be an other thinge Againe touchinge the Fathers of the Olde law he saith that Abraham Moses Aaron and others receiued the Bodie of Christe truely and effectually longe time before that Christe either had receiued Fleashe of the Blessed Uirgin or had ordeined the Sacrament and that euen the selfe same Bodie that is receiued now of the Faithful To be shorte of Christian Children and other Faithful that neuer receiued the Sacrament he writeth thus Nulli est aliquatenus ambigenduÌ„ tunc vnumquenque Fidelium Corporis Sanguinisque Domini participem fieri quando in Baptismate efficitur Membrum Christi c. No man may in any wise doubte but that euery faithful man is then made partaker of the Body and Bloud of Christe when in Baptisme he is made a Member of Christe and that he is not without the felowship of that Breade and of that Cuppe although before he eate of that Bread and drinke of that Cuppe he departe this worlde beinge in the Vnitie of Christes Bodie For he is not made frustrate of the Communion and benefite of that Sacrament while he findeth that thinge whiche is signified by the Sacrament So farre S. Augustine By these wée may see It is not al true that M. Harding so constantly auoucheth If it might haue pleased him to take aduise of Beda S. Augustine S. Ambrose and other godly Fathers he should soone haue founde that the Faithful may otherwise eate Christes Body and that verily and in deede and not onely in the Sacrament M. Hardinge The .3 Diuision If the woordes spoken by Christe in S. Iohn of promise that he performed in his holy Supper The Breade that I wil geue is my Fleashe had beene to be taken not as they seeme to meane plainely and truely but Metaphorically Tropically Symbolically and Figuratiuely so as the trueth of our Lordes Fleashe be excluded 129 as our Aduersaries doo vnderstande them then the Capernaites had not any occasion at al of their great offence Then should not they haue had cause to murmoure against Christe as the Euangelist sheweth The Iewes saith S. Iohn stroue amonge them selues sayeinge how can he geue vs his Fleashe to eate And muche lesse his deere Disciples to whome he had shewed so many and so greate miracles to whom he had before declared so many parables and so high secretes should haue had any occasion of offence And doubtlesse if Christe had mente they should eate but the signe or figure of his Bodie they woulde not haue saide Durus est hic Sermo This is a harde saieing and who can abide to heare it For then should they haue doone no greater thinge then they had doone oftentimes before in eatinge the Easter Lambe And how coulde it seeme a harde woorde or saieing if Christe had meante nothing els but this The Bread that I wil geue is a Figure of my Bodie that shal cause you to remember mee The B. of Sarisburie This reason holdeth onely of the ignorance of the Capernaites and hangeth thus The Capernaites mystooke Christes woordes and vnderstoode not what he meante Ergo Christes Body is Really and Carnally in the Sacrament And thus M. Harding as his manner is buildeth one errour vpon an other For vnderstanding hereof it shal be necessary first to open the very sense and meaning of Christes woordes Nexte to shew how peruersely and grossely the Capernaites were deceiued and last of al to consider M. Hardinges Conclusion First of al the Iewes desired Christe to geue them Bread in the Wildernesse as Moses had geuen before vnto their Fathers Christe to pulle them from the grosse and material cogitations of their bellies promised them an
other kinde of Breade that should be spâ—ritual and last for euer Thus he saide vnto them My Father geueth you true Bread from Heauen Who so eateth of this Bread shal liue for euer And that they might vnderstande what he meante he saide further I am the Bread that came from Heauen The Bread that I wil geue you is my Fleashe whiche I shal geue for the life of the worlde Thus he spake of the spiritual eatinge and digesting of his Fleashe in the hartes of the Faithful And so immediatly after he opened his owne minde For when he saw The Iewes for that they vnderstoode him not were offended he saide further vnto them It is the Spirite that geueth life the Fleashe profiteth nothinge The woordes that I speake are Spirite and life Whiche woordes S. Augustine in plainer sorte expoundeth thus Spiritualiter intelligite quòd locutus sum Non hoc Corpus quod videtis manducaturi estis bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificat vos Vnderstande ye spiritually that I haue spoken Ye shal not eate with your bodily mouthe this Bodie that you see nor shal ye with your bodily mouthe drinke that Bloud whiche they shal sheadde that shal Crucifie me I geue you a certaine Sacrament The same beinge spiritually vnderstanded geueth you life So saith S. Basile Gustate videre quoniam suauis est Dominus Taste ye and see that the Lorde is gratious And further he saith We haue oftentimes marked in the Scriptures that the inwarde powers of the minde haue their names of the outwarde members of the Body Therefore for as muche as our Lorde is the true Breade and his Fleashe the true foode It must needes bee that the desectation and pleasure of the same be mooued and caused within vs by a spiritual kinde of taste Againe he saith Further wee say that there is a certaine Spiritual mouthe of the inner man wherewith he is feadde receiuinge the Woorde of life which is the Breade that came from Heauen Likewise saith S. Augustine Fides habet ocâ—los suos Faith hath eies of her owne to see with al. Againe Intus bibendo foelix sum Happy am I when I drinke in my harte within And againe Panis iste interioris hominis quaerit esuriem This Breade seeketh the hunger of the inner man So saith Leo Circa hoc Corpus Aquilae sunt quae alis circumuolant spiritualibus Aboute this Bodie be Egles that flee aboute it with spiritual winges So likewise Origen Idcircò verum lumen dicitur vt habeant oculi animae quo illuminentur idcirco verbum vt habeant aures quod audiant idcirco Panis vitae vt habeat gustus animae quod deguster Therfore is Christe called the Light that the eies of the Soule may haue whereby they may be lightened Therefore he is called the Woorde that the eares of the soule may haue what to heare and therefore he is called the Breade of life that the sense of the soule may haue what to taste So Tertullian Auditu deuorandus est intellectu ruminandus Fide digerendus Christe by hearinge must be deuoured by vnderstandinge must be chewed and by Faithe must be digested In like sorte Chrysostome Magnus iste Panis qui replet mentem non ventrem This is that greate Breade that feedeth not the bellie but the minde Therefore S. Augustine saith Christus dixit se esse Panem qui de Coelo descendit hortans vt credamus in ipsum Credere enim in eum hoc est manducare Panem viuum Christe named him selfe the Breade that came from Heauen exhortinge vs to beleeue in him For beleeuinge in him is the eating of the Breade of life Hereby it is plaine that Christes meaninge is spiritual as Christe him selfe and al the Olde Fathers and Doctours of the Churche haue expounded it not Real Carnal Grosse and Fleashely as M. Hardinge imagineth M. Hardinge wil say That the Eatinge with the mouthe and the grindinge with the teeth is a Worke Spiritual By this sense he is a good Proctour for the Capernaites and must néedes say that they had a Spiritual vnderstandinge How be it Chrysostome wil not wel suffer this euasion His woords be plaine Quid est Carnaliter intelligere Simpliciter vt res dicuntur neque aliud quippiam cogitare what is it to vnderstand Carnally It is to vnderstande plainely euen as the thinges be vttered and to thinke vpon nothinge els Therefore S. Augustine saith Figura est praecipiens Passioni Domini communicandum esse suauiter atque vtiliter recondendum in memoria quòd Christus pro nobis mortuus sit The saieing of â—hriste touching the Eating of his Fleashe is a Figure or manner of speache commaundinge vs to be partakers of Christes Passion and with conforte and profit to lay vp in our memorie that Christe hath suffered Death for vs. This therefore was Christes meaninge and this is the very Eatinge of his Fleashe Nowe let vs see what sense the Capernaites geathered hereof Origen saithe Accidit vt simpliciores nescientes distinguere quae sint quae in Scripturis Diuinis interiorihomini quae exteriori depuâ—anda sint vocabulorum similitudinibus falsi ad ineptas quasdam fabulas figmenta inania se contulerint It happeneth sometime that simple men beinge not hable to put difference bytweene those thinges in the Scriptures that perteine to the inner man and those thinges that perteine to the vtter man are deceiued by the likenesse of woordes and so fal into foolishe fables and vaine fantasies So saithe S. Hierome Cum Seniores putentur in Ecclesia Principes Sacerdotum Simplicem sequendo Literam occidunt Filium Dei Where as they are taken for the Elders in the Churche and the Chiefe of the Priestes by folowinge the Plaine Letter they kil the Sonne of God Euen thus it happened vnto the Capernaites that Christe spake Spiritually of eatinge with Faithe they vnderstoode grossely of eatinge with the téeth as though they should swallow downe his Fleashe into their bodies as other meates euen in such grosse sorte as M. Hardinge woulde now teache the people to eate Christes Bodie Tertullian openeth their errour in this wise Durum intolerabilem existimarunt sermonem eius quasi verè Carnem suam illis edendam determinasset They thought his speache was harde and intolerable as though he had determined to geue them his Fleashe verily and in deede to be eaten with their mouthes Therin saith TertulliaÌ„ stoode their errour Now to consider M. Hardinges gheasses first he saithe The Capernaites were offended with Christes woordes Ergo it is likely Christe meante he woulde geue his Bodie Really and Carnally in the Sacrament Firste Nicolas Lyra M. Hardinges owne Doctour saithe That these woordes of Christe in the sixthe of Iohn
perteine not vnto the Sacrament Againe it is but a simple gheasse to builde Religion vpon an Errour He mighte rather say thus The Capernaites thought they shoulde eate Christes Fleashe Really and Fleashely with their mouthes But that was not Christes meaninge as it wel appeareth for they were deceiued Ergo Christe meante not they shoulde eate his Fleashe Really and Fleashely with their mouthes He addeth further If Christe had meante He woulde geue them onely a Figure of his Bodie in his remembrance there had beene no cause why either the Capernaites or any other shoulde be offended Neither dooe we saye That Christe in the sixthe Chapter of Iohn speakinge of the Spiritual Eatinge by Faithe made mention of any Figure but onely of his very Fleashe and very Bloude in deede and verily to be eaten and dronken Notwithstandinge we saye that Christe afterwarde in his Last Supper vnto the same Spiritual Eatinge added also an outwarde Sacrament whiche of the Olde Fathers is oftentimes and commonly called a Figure But hereof groweth M. Hardinges errour for that as Origen saithe He putteth no difference bytweene the Bodie and the Sprite and thinges seuerally perteininge to them bothe The Breade is a Figure but Christes Bodie is the thinge it selfe and no Figure The Breade is in the Earthe Christes Bodie is in Heauen The breade is subiecte to Corruption Christes Bodie is Immortal and Glorious subiecte to no Corruption Therefore Rabanus Maurus saithe Sacramentum ore percipitur virtute Sacramenti interior homo satiatur Sacramentum in alimentum Corporis redigitur virtute Sacramenti aeternam vitam adipiscimur The Sacrament is receiued with the mouthe by the Vertue of the Sacrament the Inner Man is repaired The Sacrament is turned into the nourishinge of the Bodie by the Vertue of the Sacrament we geate euerlastinge life And S. Augustine saithe Sacramentum de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius Sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacrament is receiued from the Lordes Table of some vnto life of some vnto destruction But the thiâ—â— it selfe whereof it is a Sacrament that is the Bodie of Christe is receiued of euery man vnto life and of nomâ—â— vnto Destruction who so euer be partaker of it M. Hardinge The .4 Diuision To conclude shortely If Christe woulde so haue beene vnderstanded as though he had meante to geue but a Figure onely of his Bodie it had beene no neede for him to haue alleged his Omnipotencie and almighty power to his Disciples thereby the rather to bringe them to beleefe of his True Bodie to be geuen them to eate Hoc vos scandalizat Doth this offende you saith he VVhat if you see the Sonne of man ascende where he was before it is the spirite that geueth life c. As though he had saide ye consider onely my humanitie that seemeth weake and fraile neither doo you esteeme my diuine power by the greate miracles I haue wrought But when as ye shal see me by power of my Godhead ascende into Heauen from whence I came vnto you wil you then also stande in doubte whether ye may beleeue that I geue you my very Bodie to be eaten Thus by signifieing his diuine power Christe confounded their vnbeleefe touchinge the veritie and substance of his Bodie that he promised to geue them in meate The B. of Sarisburie M. Hardinge wandreth stil aboute his Figures and out of Goddes Omnipotent Power diuiseth a very féeble argument For thus he reasoneth Christe maketh mention of his Ascension into Heauen Ergo His Bodie is Really in the Sacrament He hath no iust cause to be offended for that I lay his Logique thus abroade It behooueth the Reader to sée by what force eche thinge is prooued Uerily if he Conclude not thus he renneth at riotte and Concludeth nothinge As touchinge Christes Ascension into Heauen S. Augustine other Ancient Fathers séeme to vse the same to prooue That there is no such grosse presence in the Sacrament S. Augustine thereof writeth thus Si ergo videritis Filium hominis Ascendentem c. If you shal see the Sonne of man ascendinge vp where he was before c. And what is this Hereby he openeth that thinge wherewith they were offended For they thought he woulde geue them his Bodie But he tolde them that he would Ascende into Heauen and that whole as he was When ye shal see the Sonne of man Ascende thither where he was before then shal you see that he geueth not his Bodie in suche sorte as you imagine then shal you perceiue that his Grace is not consumed or wasted by morsels S. Chrysostome saith as it is before alleged Ad alta oportet eum contendere qui ad hoc Corpus accedit Aquilarum non graculorum est haec Mensa He must mounte on high that wil come to this Bodie For this Table serueth for Egles and not for Iayes So saith S. Hierome Ascendamus cum Domino in Coenaculum magnum stratum muÌ„datum accipiamus ab eo Sursum Calicem Noui Testamenti Let vs goe vp with the Lorde into Heauen into that greate Parlar spreadde and cleane and let vs receiue of him aboue the Cuppe of the New Testament The like might be alleged of other moe Catholique and Ancient Fathers For Cyrillus saith in most plaine woordes Sacramentum nostrum Hominis manducationem non asserit mentes credentium ad crassas cogitationes irreligiosè inducens Our Sacrament auoucheth not the Eatinge of a Man leadinge the mindes of the Faithful in vngodly manner to grosse or fleashly cogitations Doublesse it séemeth to make very simple proufe of M. Hardinges side to say thus Christes Bodie is Ascended into Heauen Ergo The same Bodie is Really and Fleashely in the Sacrament But M. Hardinge wil say Christe speaking to the Capernaites made mention of his Omnipotent Power Therfore in the Sacrament there must néedes be a Fleashly Presence First as it is before alleged Nicolas Lyra saith Christes woordes to the Capernaites perteine nothing to the Sacrament but onely vnto the Spiritual Eatinge of Christes Bodie whiche in deede is the Omnipotent Worke of the Spirite of God And againe would M. Harding make al the worlde beléeue if Christes Body be not fleashly and grossely in the Sacrament according to his fantasie that then God therefore is not Omnipotent Uerily the olde Catholique Fathers acknowlege Gods Omnipotencie in the Water of Baptisme yet is not Christe therefore Really Present in the water S. Chrysostome saith Cum Baptizaris Sacerdos te non Baptizat Sed Deus est qui Caput tuum Inuisibili Potentia continet nec Angelus nec Archangelus nec vllus alius audet accedere tangere When thou art Baptized it is not the Prâ—est that dippeth thee but it is God that by his Inuisible Power
to saye the Bodie of Christe if it were before our eyes it shoulde be Visible But beinge taken vp into Heauen and sittinge at the Right hande of the Father vntil al thinges be restoared accordinge to the woordes of the Apostle S. Peter it cannot be called thence Therefore S. Augustine saythe When Christe is eaten life is eaten and when we eate him we make no partes of him And againe S. Augustine saith Sacramentum est sacrum signum A Sacrament is a holy token And what this woorde Signum meaneth he declareth in his booke De doctrina Christiana Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens in cogitationem venire A Signe is a thinge that bisides the sight that it offreth vnto the eies causeth an other thinge to come into our minde Againe vnto Bonifacius Onlesse Sacramentes had some likenes of the thinges whereof they be Sacramētes then were they no Sacramētes at al. And againe Sacramentes be Visible Signes of heauenly thinges but the thinges them selues beinge inuisible are honoured in them neither is that elemēt beinge Consecrate by the blissinge so to be taken at it is in other vses This is the iudgement of Berengarius agreeinge throughly with the woordes and sense of the Holy Fathers and confirmed and auouched by the same Now let vs see the Confutation hereof In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise Credo Corpus Domini nostri Iesu Christi Sensualiter in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri I beleue that the Bodie of our Lorde Iesus Christe sensibly and in very deede is touched with the handes of the Priestes and broaken and rente and grounde with the teethe of the Faithful This was the consente and iudgement of that Councel And what thinketh M. Hardinge of the same Certainely the very rude Glose findeth faulte herewithal and geueth this warninge thereof vnto the Reader Nisi sanè intelligas verba Berengarij c. Onlesse yowe warily vnderstande these woordes of Berengarius you wil fal into a greater Heresie then euer he healde any Thus these Fathers by theire owne frendes Confession redresse the lesse erroure by the greater and in plaine woordes in General Councel by solemne waie of Recantation professe a greater Heresie then by their owne iudgement euer was defended by Berengarius Further if this be in deede the Catholique Faith as M. Hardinge woulde so faine haue al the worlde to beleeue and Bertramus and Iohannes Scotus bothe very famouse and greate learned men wrote openly against it with the good contentation of the worlde and without the apparent controlment of any man two hundred yéeres or more before Berengarius was borne let him better aduise him selfe whether these woordes were truely or boldely or rashely or wisely with such affiance vttered and auouched of his side That this his Faithe was neuer impugned by any man before the time of Berengarius But that M. Hardinge calleth the Catholique Faithe is in déede a Catholique Erroure the contrary whereof hath euermore béene taught and defended by al the olde learned Catholique Fathers as maye wel appéere by that is already and hereafter shal be alleged of their writinges Certainely they that nowe condemne Berengarius for vsinge the plaine woords and Expositions of the Olde Fathers woulde as wel condemne S. Augustine S. Hierome S. Ambrose and the reaste were it not for the Credite and Authoritie of their Names The Doctours that haue beene sithence the time of Berengarius saithe M. Hardinge haue more often vsed these termes Really Carnally c. then other Olde Doctours within sixe hundred yeeres after Christe In these fewe woordes M. Hardinge hath handsomely conueied in a greate vntrueth For this Comparatiue More often presupposeth the Positiue Therefore the sense hereof must be this The Olde Doctours often vsed these Termes Really Fleashly c. albeit not so often as others of the later yéeres But. M. Hardinge knoweth this is vntrue For neither hath he here yet shewed nor is he hable to shewe that in this case of the Sacrament any of these termes was euer vsed by any one of al the Olde Ancient writers Wherof we may wel reason thus The Olde Catholique Fathers intreatinge of the Substance of the Sacrament neuer vsed any of these woordes Really Carnally c. Therefore it is likely they neuer taught the people to beleue that Christes Bodie is presente Really and Fleashely in the Sacrament Contrarywise they in their Sermons called the Sacrament a Figure a Signe a Remembrance of Christes Bodie therefore it is likely they woulde haue the Catholique people so to iudge and beléeue of the Sacrament M. Hardinge The .7 Diuision Here before that I bringe in places of auncient Fathers reportinge the same Doctrine and in like termes as the Catholike Churche dooth holde concerninge this Article least our opinion herein might happily appeare our Carnal and Grosse I thinke it necessarie briefely to declare what maner a true Bodie and Bloude is in the Sacrament Christe in him selfe hathe but one Fleashe and Bloud in Substance whiche his Godhead tooke of the Virgin Marie once and neuer afterwarde leafte it of But this one Fleashe and Bloude in respecte of double qualitie hathe a doubleconsideration For at what time Christe liued here in earthe amonge men in the shape of man his fleashe was thralle and subiecte to the frailtie of mannes nature sinne and ignoraunce excepted That fleashe beinge passible vnto deathe the souldiours at the procurement of the Iewes crucified And suche manner Bloude was at his passion sheadde foorthe of his Bodie in sight of them whiche were then present But after that Christe rose againe from the deade his Bodie from that time forwarde euer remainethe immortal and liuely in daunger no more of any infirmitie or sufferinge muche lesse of deathe but is become by diuine giftes and endowementes a spiritual and a diuine Bodie as to whom the Godhead bathe communicated Diuine and Godly properties and excellencies that beene aboue al mannes capacitie of vnderstandinge This Fleashe and Bodie thus considered whiche sundrie Doctours calle Corpus Spirituale Deificatū A Spiritual and a Deified Bodie is geuen to vs in the blessed Sacrament This is the doctrine of the Churche vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians where he hath these woords Dupliciter verò Sanguis Caro intelligitur vel Spiritualis illa atque Diuina de qua ipse dixit Caro mea verè est cibus Sanguis meus verè est porus Et Nisi manducaueritis Carnem meam Sanguinem meū biberitis non habebitis vitam aeternam Vel Caro quae Crucifixa est Sanguis qui militis effusus est lancea That is The Bloude and Fleashe of Christ is vnderstanded two waies either that it is that spiritual and
Spiritualis quo vncti sumus Er hoc est Bibere Iesu Sanguinem participem esse incorruptionis Domini There are twoo sortes of Christes Bloud the one Fleashly where with wee are redeemed the other Spiritual wherwith wee are annointed And this is the drinkinge of the Bloude of Christe to be partaker of his Immortalitie In like sorte S. Augustine saithe Iudas Christum Carnalem tradidit tu Spiritualem Furens Euangelium Sanctum flammis Sacrilegis tradidisti Iudas betraied Christe Carnal but thou hast betraied Christe Spiritual For in thy furie thou betraiedst the Holy Gospel to be burnt in wicked fiere Here S. Augustine calleth Christe Spiritual for that the manner of the betraieing was Spiritual Likewise that Ancient Father Clemens calleth Christes Bloud Spiritual not in respecte of difference in it selfe but onely in respecte of the Spiritual receiuing And I thinke M. Harding wil not denie but these woordes of Clemens Augustine agréeing so neare bothe in sense phrase with the woordes of Hierome may stande for sufficient exposition to the same Certainely as Christes Bloude is not Really or Bloudily Present to annoynte vs so is it not Really or Bloudily Present to nourishe vs. For this Nourishinge and this Annointinge are bothe Spiritual And therefore the Olde learned Father Athanasius writeth thus Quomodò vnum vnius hominis Corpus Vniuerso Mundo sufficeâ—et Quod tanquam in illorum cogitationibus versatum Christus commemorat A quibus cogitationibus vt eos auocaret quemadmodum paulò antè sui Descensus è Coelis ita nunc Reditus sui in Coelum mentionem facit The Capernaites demaunded how one Bodie of one man might suffice the whole worlde whiche thinge as beinge in their cogitations Christe calleth to remembrance To remoue them from whiche cogitations of grosse and fleashely eatinge as he before made mention of his comming downe from Heauen so now likewise he maketh mention of his repaire againe into Heauen To conclude once againe gentle Reader I must doo thee to remember that S. Hierome in this whole place neuer spake one woorde neither of any Real or Fleashely Presence nor of the Sacrament Yet notwithstandinge M. Hardinge as though S. Hierome had plainely and vndoubtedly spoken of bothe hereof geathereth his reason thus S. Hierome saithe Wee eate not the Fleashe of Christe that was Crucified Ergo Christes Fleashe is Really and Fleashly in the Sacrament This Argument is euident to the eie and néedeth no answeare His Reason woulde better haue framed thus S. Hierome saithe VVee can not eate the Fleashe of Christe that was Crucified Ergo VVee cannot Really and Carnally eate the Fleashe of Christe Whereof it muste necessarily folow euen by the Authoritie that M. Hardinge hath here alleged that Christes Bodie is not Really and Fleashly in the Sacramente Suche reliefe hath M. Hardinge founde in these woordes of S. Hierome M. Hardinge The .8 Diuision Nowe whereas M. Iuel denieth that Christen people were of olde time taught to beleeue that Christes Bodie is Really Substantially Corporally Carnally or Naturally in the Sacrament I dooe plainely affirme the contrary Yet I acknowledge that the learned Fathers 135 whiche haue so taught woulde not thereby seeme to make it here outwardly sensible or perceptible For they confesse al with S. Chrysostome that the thinge whiche is here geuen vs is not sensible but that vnder visible signes invisible thinges be deliuered vnto vs. But they thought good to vse the aforesaid termes to put away al doubte of the beinge of his verie Bodie in these holy Mysteries and to exclude the onely imagination phantasie figure signe token vertue or signification thereof For in suche wise the Sacramentaries haue vttered their Doctrine in this pointe as they may seeme by their manner of speakinge and writinge here to represent our Lordes Bodie onely in deede beinge absent as Kinges oftentimes are represented in a Tragedie or meane persons in a Comedie Verily the manner and way by whiche it is here present and geuen to vs and receiued of vs is secrete not humaine ne natural true for al that And wee doo not atteine it by sense reason or nature but by faithe For whiche cause wee doo not ouer basely consider and attende the visible elementes but as wee are taught by the Councel of Nice liftinge vp our minde and spirite wee beholde by Faithe on that holy Table put and laide so for the better signification of the Real presence their terme soundeth the Lambe of God that taketh away the sinnes of the worlde And here say they wee receiue his Pretious Bodie and Bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say verily and in deede whiche is no otherwise nor lesse then this terme Really importeth The B. of Sarisburie Here M. Harding once againe as before wil teache vs what the olde Fathers meante by those woordes that they neuer vttred I trowe he hath some priuie Diuination that thus taketh vpon him to know what men meane before they speake Cicero saith Peritum esse necesse est eum qui Silentium quid sit intelligat It must needes be some conning felow that vnderstandeth what Silence meaneth and knoweth what they speake that speake nothinge He saith The Fathers thought good to vse the aforesaide termes to put away al doubte of the beinge of Christes very Bodie in these holy Mysteries Uerily this is a merueilous boldenesse so often and with suche confidence and countenance to say The Olde Fathers vsed these termes and yet not once to shew any one of them al that euer vsed them It may be thought that he hath either to greate affiance in him selfe or to litle regarde vnto his Reader As for this vaine muster of the names of Chrysostome Hilarie Gregorie Nyssene and Cyril as it shal appeare by the viewe it healpeth him nothinge The Sacramentaries saith M. Hardinge vtter their Doctrine by these termes Figure Signe Token Signification and Vertue I may not answeare this discourtesie of talke with like discourtesie Onely I wil say of these men as S. Augustine sometime saide of the Arians Cum se tanta voragine impietatis immergant nos tanquam opprobrio noui Nominis Homousianos vocant quia contra illoruÌ„ erroreÌ„ Homousion defendimus VVhere as they haue drowned them selues in suche a Dungeon of wickednesse now they cal vs Homousians to reproche vs with a new name bicause we defende the Vnitie of the Holy Trinitie against their errour But if they be al Sacramentaries that vse these termes then must S. Augustine S. Hierome S. Chrysostome S. Ambrose and al other the holy Fathers that vsed the same néedes be condemned for Sacramentaries But if they be Sacramentaries that shamefully abuse and corrupte the holy Sacramentes then may M. Hardinge and his frendes rightly be called Sacramentaries M. Harding addeth Chrysostome saith In Visible signes thinges Inuisible be deliuered Ergo The Bodie of Christe is Really and Fleashely in the Sacrament First if M.
before a thousande yeeres past The B. of Sarisburie Hitherto M. Hardinge hath alleged neither Ancient Doctoure nor Olde Councel to serue his purpose The first that he canne finde is Doctour Bucer that died in Cambridge the fourth yeere of Kinge Edwarde the Sixth in the yeere of Our Lorde .1551 Of his iudgement herein I wil saie nothinge What reasons leadde him to yeelde to the other side for quietnes sake I remitte it wholy vnto God But thus muche I maie wel and iustly saie If M. Hardinge coulde haue founde any other Doctoure he woulde not thus haue made his entrie with M. Bucer Touchinge that brotherly and sobre Conference that was bytweene D. Luther and D. Bucer Philip Melanâ—thon and other Godly learned men of Germanie in the Uniuersitie of Wittenberge I see no greate cause why M. Hardinge shoulde thus sporte him self with it and calle it a Councel He might rather and more iustly haue scofte at the vaine Councel of the Eight Special Chosen Cardinalles holden in Rome vnder Pope Paulus the thirde Anno D. 1538. two yéeres after that Conference at Wittenberge For if he wil compare voices they of Wittenberge were moe in number If knowledge they were better learned if Purposes they sought Peace in Trueth and the Glorie of God if Issue God hath blissed theire dooinges and geuen force and increase vnto his Woorde as it appeareth this daie His holy name be praised therefore for euer But these Eight piked Cardinalles after greate studie and longe debatinge of the mater espied out onely suche faultes as euery Childe might haue soone founde without studie and yet neuer redressed any of the same If M. Hardinge had beene in the Apostles times perhaps he woulde haue made some sporte at theire Councelles For where or in what house assembled they togeather What Bishop or Pharisie was emonge them Certainely S. Augustine had Conference and Disputation with Pascentius the Arian at Hippo in the Priuate house of one Aâ—â—tius and yet was neuer scoft at for his dooinge Thus there be euer some that laugh storne at the repairinge of Hierusalem Origen saith Inimici Veritatis videÌ„tes sine Philosophia coÌ„surgere muros Euangelij cuÌ„ irrisione dicuÌ„t Hoc facilè posse destrui calliditate Sermonum per astutas fallacias The enimies of the Trueth seeinge the walles of the Gospel rise wâ—thout worldly Policie saie scornefully emonge them selues Al this by our craftie speache and falseheade wil soone be ouerthrowen But he that sitteth in Heauen wil laugh them to scorne M. Hardinge The .10 Diuision Let Chrysostome for proufe of this be in steede of many that might be alleged His woordes be these Nos secum in vnam vt ita dicam Massam reducit neque id fide solum sed re ipsa Corpus suum efficit By this Sacrament saith he Christe reduceth vs as it were into one loumpe with him selfe and that not by Faith onely but he maketh vs his owne Bodie in verie deede Reâ—psa whiche is no other to saie then Really The other Aduerbes Corporally Carnally Naturally be founde in the Fathers not seldome specially where they dispute against the Arianes And therefore it had ben more coÌ„uenient for M. Iuel to haue modestly interpreted them then vtterly to haue denied them The olde Fathers of the Greeke and Latine Churche denie that faithful people haue an habitude or disposition Vnion or Coniunction with Christe onely by Faith and Charitie or that we are spiritually ioined and vnited to him onely by hope loue religion obedience and wil Yea further they affirme that by the vertue and efficacie of this Sacrament duely and worthily receiued Christe is Really and in deede communicated by true Communication and participation of the Nature and Substance of his Bodie and Bloude and that he is and dwelleth in vs truely because of our receiuinge the same in this Sacrament The benefite whereof is suche as we be in Christe and Christe in vs accordinge to that he saith Qui manducat meam carnem manet in me ego in illo vvho eateth my Fleashe â–ª he dvvelleth in me and I in him The whiche dwellinge vnion and ioyninge togeather of him with vs and of vs with him that it might the better be expressed and recommended vnto vs they thought good in theire writinges to vse the aforesaide Aduerbes Hilarius writinge against the Arianes alleginge the wordes of Christe 17. Iohn Vt omnes vnum sint sicut tu Pater in me ego in te vt ipsi in nobis vnum sint That al maie be one as thou Father art in me and I in the they also maie be one in vs gooinge aboute by those woordes to shewe that the Sonne and the Father were not one in Nature and Substance but onely in Concorde and Vnitie of wil amonge other many and longe sentences for proufe of vnitie in substance both bytweene Christe and the Father and also bytweene Christe and vs hath these woordes Si enim verè verbum caro factum est nos verè verbum carnem Cibo Dominico sumimus quomodo non Naturaliter manere in nobis existimandus est qui Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis CoÌ„municandae Carnis admiscuit If the vvorde be made fleashe verily and vve receiue the vvorde being fleashe in our Lordes meate verily hovve is it to be thought not to dvvel in vs naturally vvho both hath taken the nature of our fleashe novve inseparable to him self in that he is borne man and also hath mengled the nature of his ovvne fleashe to the nature of his euerlastingnesse vnder the Sacrament of his fleashe to be receiued of vs in the Communion There afterwarde this worde naturaliter in this sense that by the Sacrament worthely receiued Christe is in vs and we in Christe naturally that is in trueth of nature is sundrie times put and rehearsed who so listeth to reade further his eight booke De Trinitate he shal finde him agnise Manentem in nobis carnaliter filium That the Sonne of God through the Sacrament dwelleth in vs Carnally that is in trueth of fâ—eashe and that by the same Sacrament we with him and he with vs are vnited and knitte togeather Corporaliter inseparabiliter Corporally and inseparably for they be his very wordes Gregorie Nyssene speakinge to this purpose saith Panis qui de Còelo descendit non incorporea quaedaÌ„ res est Quo enim pacto res incorporea corpoâ—i cibus fietâ—res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes Mysterium virginis perdocti facile saturantur 138 whiche wordes reporte so plainely the trueth of Christes Bodie in the
Sacrament as al manner of figure and signification must be excluded And thus they maie be englished The breade that came downe from Heauen is not a bodilesse thinge For by what meane shal a bodilesse thinge be made meate to a bodie And the thinge whiche is not bodilesse is a bodie without doubte It is not earinge not sowinge not the worke of tillers that hath brought forth the Breade of this Bodie but the earthe whiche remained vntouched and yet was ful of the Breade whereof they that waxe hungrie ben throughly taught the Mysterie of the Virgine sone haue thetre fille Of these wordes maie easely be inferred a Conclusion that in the Sacrament is Christe and that in the same we receiue him Corporally that is in veritie and substance of his Bodie For as muche as that is there and that is of vs receiued whiche was brought forth and borne of the virgine Marie Cyrillus that auncient Father and woorthie Bishop of Alexandria for confirmation of the Catholique Faith in this pointe saith thus Non negamus recta nos Fide Charitateque syncera Christo Spiritualiter coniungi Sed nullam nobis Coniunctionis rationem secundum Carnem cum illo esse id profecto pernegamus idque à Diuâ—is Scripturis omninò alienum dicimus VVe denie not but that vve are ioined Spiritually vvith Christe by right Faith and pure Charitie but that vve haue no maner of ioininge vvith him accordinge to the Fleashe which is one as to saie Carnaliter Carnally that vve vtterly denie and saie that it is not agreable vvith the Scriptures â–ª Againe leaste any man sholde thinke this ioininge of vs and Christe together to be 139 by other meanes then by the Participation of his Bodie in the Sacrament in the same place afterwarde he saith further An fortassis putat ignotam nobis Mysticae Benedictionis virtutem esse Quae cum in nobis fiat nonne Corporaliter quoque facit Communicatione Corporis Christi Christum in nobis habitare VVhat trovveth this Ariane Heretique perhaps that we knowe not the vertue of the Mystical blessinge whereby is meante this Sacrament whiche when it is become to be in vs doth it not cause Christe to dwel in vs Corporally by receiuinge of Christes Bodie in the Communion And after this he saith as plainely that Christe is in vs Non habitudine solùm quae per Charitatem intelligitur verumetiam Participatione Naturali not by Charitie onely but also by Natural participation The same Cyril saith in an other place that through the holy Communion of Christes Bodie we are ioined to him in Natural Vnion Quis enim eos qui vnius Sancti Corporis vnione in vno Christo vniti sunt ab hac Naturali Vnione alienos putabit VVho vvil thinke saith he that they vvhiche be vnited together by the Vnion of that one holy Bodie in one Christe be not of this Natural Vnion He calleth this also a Corporal Vnion in the same booke and at lengthe after large discussion howe we be vnited vnto Christe not onely by Charitie and obedience of Religion but also in Substance concludeth thus Sed de Vnione Corporali satis But vve haue treated inough of the Corporal Vnion Yet afterwarde in diuerse sentences he vseth these Aduerbes 140 for declaringe of the Veritie of Christes Bodie in the Sacrament Naturaliter Substantialiter secundum carnem Or Carnaliter Corporaliter As most manifestly in the .27 Chapter of the same booke Corporaliter filius per benedictionem mysticam nobis vt homo vnitur Spiritualiter autem vt Deus The Sonne of God is vnited vnto vs Corporally as man and Spiritually as God Againe where as he saith there Filium Dei natura Patri vnitum Corporaliter Substantialiterque accipientes clarificamur glorificamurque c. VVe receiuinge the Sonne of God vnited to the Father by nature Corporally and Substantially are clarified and Glorified or made Glorious beinge made partakers of the Supreme Nature The like saieinge he hathe Lib. 12. cap. 58. Nowe this beinge and remaininge of Christe in vs and of vs in Christe Naturally and Carnally and this vnitinge of vs and Christe together Corporally presupposeth a participation of his very Bodie 141 whiche Bodie we cannot truely participate but in this Blessed Sacrament And therefore Christe is in the Sacrament Naturally Carnally Corporally that is to saie accordinge to the trueth of his Nature of his Fleashe and of his Bodie 142 For were not he so in the Sacrament wee coulde not be ioyned vnto him nor he and wee coulde not be ioyned and vnited together Corporally Diuers other Auncient Fathers haue vsed the like maner of speache but none so muche as Hilarius and Cyrillus 143 whereby they vnderstande that Christe is present in the Sacrament as wee haue saide accordinge to the trueth of his Substance of his Nature of his Fleashe of his Bodie and Bloude The B. of Sarisburie Nowe at the laste M. Hardinge draweth néere the mater and bringth foorthe the Olde Fathers with these very Termes Really Substantially Corporally Carnally c. and allegeth these fewe as he saithe in steede of many hauinge in deede no moe to bringe And although these Fathers speake not any one woorde that is either denied by vs or any wise serueth to this purpose yet he cunningely leadeth awaye the eyes of the Ignorant with the shewe of Olde Names and like a Iugglar changeth the natural countenaunce of thinges and maketh them appeare what him listeth For where as he hath taken in hande to prooue That Christes Bodie is Really and Fleashely in the Sacrament he findinge his weakenes and wante therin altreth the whole case and prooueth that Christes Bodie is Really Fleashely and Naturally within vs. But this mater was not in question and therefore needed no proofe at al. Herein standeth the whole guile and thus the simple is deceiued To this ende M. Hardinge so vseth the woordes and witnesse of these Holy Fathers as Cacus the Outlawe sometime vsed Hercules keene Bicause he cannot handesomely driue them forewarde he taketh them by the tailes and pulleth them backewarde But bicause M. Hardinge wil hereof reason thus If Christes Bodie by meane of the Sacrament be Really and Carnally in vs It is likely the same Bodie is also Really and Carnally in the Sacrament For answeare hereunto it shal be necessary firste to vnderstande howe many waies Christes Bodie dwelleth in our Bodies and thereby afterward to viewe M. Hardinges reason Foure special meanes there be whereby Christe dwelleth in vs and wee in him His Natiuitie whereby he embraced vs Our Faith whereby wée embrace him The Sacrament of Baptisme and the Sacrament of his Bodie By euery of these meanes Christes Bodie dwelleth in our Bodies and that not by waye of Imagination or by Figure or Fantasie but Really Naturally Substantially Fleashely and in déede And touchinge Christes Natiuitie S. Bernarde saith Corpus Christi de
and geue thankes that we are not onely made Christian menne but also made Christe Brethren ye vnderstande the Grace of God that is vpon vs. Ye vnderstande it Ye wonder at it Reioice ye we are made Christe For if he be the Heade and we the members both he and we are one whose man Now gentle Reader as Leo saith our bodies by Baptisme are made Christes Fleashe as S. Augustine saithe we are made Christe him selfe and as Gregorie Nyssene saith S. Steuen was Tēpered and Mingled with the Grace of the Holy Ghost euen so in the same sense Chrysostome saith We are made one Lumpe of dowgh with Christe and Christe hath tempered and mingled him selfe with vs. These thinges considered the force of M. Hardinges reason must néedes faile Certainely Prsmasius saithe As the Breakinge of this breade is the Partakinge of the Bodie of Our Lorde euen so the Breade of Idoles is the Partakinge of Diuels And addeth further Si de eodem pane manducamus quo Idololatrae vnum cum illis Corpus efficimur If we eate of one Breade with Idolaters we are made one Bodie with them These other thrée authorities of Hilarie Gregorie Nyssene and Cyril maie wel be discharged with one answeare sauinge that Gregorie Nyssene an olde writer newly set abroade with sundrie corruptiōs is brought in onely to make a shew not speakinge any one woorde neither of Christes Natural dwellinge in vs nor of the Sacrament His purpose was onely to speake of Christes Birth and of that Bodie whiche he receiued of the Blissed Uirgin whiche was not a shadowe or a fantasie but Real Fleashly and in deede And in like manner of speache S. Hierome saithe Triticum de quo Panis Coelestis efficitur illud est de quo loquitur Dominus Caro mea verè est cibus The wheate whereof the Heauenly Breade is made is that of whiche Our Lorde saith My Fleashe is meate in deede And to this purpose Amphilochius saith as he is alleged by Cyrillus Nisi Christus natus fuisset Carnaliter tu natus non fuisses Spiritualiter Onlesse Christe had beene borne Carnally thou haddest not beene borne Spiritually Touching Gregorius Nyssenus as he saith Christ is made our Bread So he saithe likewise in the same place Quicquid assumenti conueniens sit in id mutatur Fit perfectioribus solidus cibus inferioribus olus infantibus lac What so euer thinge is conuenient for the receiuer into the same thinge Christ turneth him self He becometh stronge meate vnto the perfite Hearbes vnto the weake and Milke vnto Children And as Christe is Hearbes or Milke euen so and none other wise he is Breade or Fleashe Neither wil this Ancient Father agree vnto M. Hardinges erroure That we cannot receiue Christes Bodie but onely in the Sacrament For euen in the same plac◠he holdeth the contrarie His woordes be these Qui abundanter ex Apostolicis fontibus biberit is iam totum recepit Christum Who so hath abundantly dronken of the Apostles springes hath already receiued whole Christe The argument that M. Hardinge geathereth hereof must needes stande thus Christe was borne of the Virgin Ergo his Bodie is Really and Fleashly in the Sacrament This Conclusion is but childishe Yet if he conclude not thus he concludeth nothinge The greatest weight of this mater lieth vpon two Olde Fathers Cyril and Hilarie For Hilarie saith We receiue Christe verè sub mysterio verily vnder a mysterie And either of them vseth these termes Carnally Corporally Naturally and that not once or twise but in sundrie places The authorities be greate the woordes be plaine But God be thanked these places be common and not vnknowen And for answeare of the same once againe remember good Christian Reader that notwithstandinge M. Hardinge haue founde in these two Fathers that Christes Bodie is Corporally and Naturally in vs yet hath he not hitherto founde that thinge that he sought for neither in these Fathers nor in any other that is that Christes Bodie is Naturally or Corporally in the Sacramen◠Wherefore I muche maruel that either he woulde auouche this mater so strongely findinge him selfe so weake or elles thus vainely daly and shewe one thinge for an other and deceiue his Reader That we verily and vndoubtedly receiue Christes Bodie in the Sacrament it is neither denied nor in question S. Augustine saithe Panis est Cordis Intus esuri intus siti It is the Breade of the harte Hunger thou within Thirste thou within And the thinge that is inwardly receiued in Faith and in Sprite is receiued verily and in déede S. Bernarde meante no falseheade when he saide Lauemur in Sanguine eius Let vs be washte in the Bloude of Christe Notwithstandinge he meante not that our bodies Really and in deede shoulde be washte with the Bloude of Christe And wheras S. Augustine saith Quid paras dētem ventrē Crede māducasti What preparest thou thy toothe and thy belly Beleeue and thou hast eaten Wee may not thinke that he meante any fantastical or false eating notwithstanding he vtterly refuseth in this behalfe bothe the teeth the belly and al other office of the Bodie And therefore Cyrillus saith Sacramentū nostrum hominis manducationem non asserit mentes credentiū ad crassas cogitationes irreligiosè introducens Our Sacrament teacheth vs not to eate a man with the material mouthe of our Bodie in vngodly sorte leading the mindes of the Faithful vnto grosse cogitations It is a holy Mysterie and a Heauenly action forcinge our mindes vp into Heauen there teaching vs to eate the Bodie of Christe to drinke his Bloud not outwardly by the seruice of our Bodies but inwardely by our Faith and that verily in deede The trueth hereof standeth not in any Real or Corporal Presence but as Hilarius saith in a Mysterie which is in a Sacrament whereby outwardly vnto our senses we expresse the thing in our Bodies that must be wrought inwardly in our mindes For this cause Dionysius saith Regeneratio naturali illa purgatione quae fit per aquam Corporali quodam modo denuntiat animae purgationem Our Regeneration whiche wee haue in Baptisme by that Natural Purgation that is wrought by Water in a certaine Bodily sorte teacheth vs the purgation of the minde Thus are we truely washt with Christes Bloud in that Holy Mysterie of Baptisme thus are we truely in deede feadde with Christes Bodie in the Holy Mysterie of his Supper And albeit Christe be in neither of these Mysteries in Bodily Fleashly Presence yet dooth not y◠thing any wise hinder either the Substance of that holy Mysterie or the Truthe of our receiuing And for the cause S. Augustine saith Nō fallit nos Apostolus qui dicit Christū habitare in cordibus nostris per Fidem In te est ▪ quia ipsa fides in te est The Apostle deceiueth vs not
ioyned to God the Father by Nature The Minor that is That Christe is ioyned vnto vs by nature he proueth thus We are ioyned vnto Christe by Faithe that is by the nature of one Faithe and that is to saye Naturally Likewise he saithe We are ioyned vnto Christe by the Regeneration of one Nature And againe We are ioyned to Christe by the Nature of one Baptisme Hereof he Coâ—cludeth Therefore are we Naturally ioyned vnto him Thus it appéereth by S. Hilarie we maye haue Christe Naturally within vs by thrée other sundrie meanes and therefore not onely as M. Hardinge holdeth by receiuinge of the Sacrament And like as Christe is naturally Corporally and Carnally in vs by Faithe by Regeneration and by Baptisme euen so and none otherwise he is in vs by the Sacrament of his Bodie In whiche Holy Mysterie Christe is ioyned vnto vs Corporally as beinge man bicause we are feadde in deede and verily with his Fleashe and Spiritually is ioyned to vs as God Thus muche vnto Cyrillus and Hilarius in whome M. Hardinge is not yet hable to finde that Christes Bodie is either Corporally receiued into our Bodies or Corporally present in the Sacrament whiche was the onely thinge that M. Hardinge hath here taken in hande and shoulde haue proued and nowe not hauinge proued that notwithstandinge al this greate a doo hath proued nothinge But he saith It had benne more conuenient rather modestly to haue interpreted these woordes then thus vtterly to haue denied them Uerily perhaps it were so for him that canne make somewhat of nothinge and diuise a Commentarie without a Texte and imagin Constructions as M. Hardinge dooth of woordes that were neuer spoken Hereof M. Hardinge gheasseth thus These Fathers saie That Christe is Naturally and Corporally in vs Ergo it is likely theire meaninge was that Christe is Naturally and Corporally present in the Sacrament This reason is very simple For notwithstandinge Christe were Naturally within our bodies yet the like Beinge in the Sacrament woulde not followe But this argument woulde conclude the contrary and holde better in this wise Christes Bodie is not Naturally or Corporally present within vs. Therefore muche lesse it is Corporally present in the Sacrament M. Hardinge The II. Diuision And the Catholike Fathers that sithence the time of Berengarius haue written in defence of the trueth in this pointe vsinge these termes sometimes for excludinge of Metaphores Allegories Figures and Significations onely whereby the Sacramentaries woulde defraude faithful people of the trueth of Christes pretiouse Bodie in this Sacrament doo not thereby meane that the maner meane or waie of Christes Presence dwellinge vnion and coniunction with vs and of vs with him is therefore Natural Substantial Corporal or Carnal but they and al other Catholike men confesse the contrarie that it is farre higher and worthier supernatural supersubstantial inuisible vnspeakeable special and proper to this Sacrament True Real and in deede notwithstandinge and not onely Tropical Symbolical Metaphorical Allegorical not Spiritual onely and yet spiritual not figuratiue or significatiue onely And likewise concerninge the maner of the presence and beinge of that Bodie and Bloude in the Sacrament they and we acknowlege and confesse that it is not Local Circumscriptiue Diffinitiue or Subiectiue or Natural but suche as is knowen to God onely The B. of Sarisburie These Doctours liued within these twoo or thrée hundred yéeres and are suche as M. Hardinge thought not worthe the naminge Their Doctrine in these cases is very vnsauerie and without comforte Generally they holde that Christes Bodie remaineth no lenger in our Bodies but onely vntil the formes of the Breade and Wine beginne to alter Some others say that assoone as our téeth touche the Breade streight waies Christes Bodie is taken vp into Heauen The woordes be these Cerrum est quod quà m citò Species dentibus teruntur tam citò in coelum rapitur Corpus Christi This Doctrine notwithstandinge they say That Christe is Naturally and Corporally within vs. Here may a man say vnto M. Hardinge as he did before to the Arian Heretique What troweth M. Hardinge or his Newe Doctours that Christe cometh to vs from Heauen and by and by forsaketh vs Or that we eate Christe and yet receiue him not Or that we receiue Christe and yet haue him not Or that Christe is Corporally within vs and yet entreth not Is this Christes natural beinge in vs Is this the Vertâ—e of the Mystical Benediction Is this the meaninge of these holy Fathers Or troweth M. Hardinge that holdinge and mainteininge suche absurdities his Reader be he neuer so simple wil beleeue him Last of al to declare the manner of Christes Presence in the Sacrament he saith it is not Local not Circumscriptiue not Diffinitiue not Subiectiue By these termes his Reader may rather wonder at his strange Diuinitie and Eloquence then wel coniecture what he meaneth And as it appeareth he him selfe is not yet hable to conceiue his owne meaninge For thus he saithe This Presence is knovven to God onely Then it foloweth M. Hardinge knoweth it not And so this Article at last is concluded with an Ignoramus How be it the Olde learned Fathers neuer leafte vs in suche doubtes Emissenus saithe as it is before alleged Praesens est in Gratia Christe is Present by his Grace S. Augustine saithe Est in nobis per Spiritum Christe is in vs by his Spirite Likewise againe he saithe Non hoc Corpus quod videtis manducaturi estis Sacramentum aliquod vobis trado Ye shal not eate this Bodie that ye see It is a certaine Sacrament that I deliuer you Thus the Holy Fathers saie Christe is Present not Corporally Carnally Naturally but as in a Sacrament by his Sprite and by his Grace FINIS THE SIX THE ARTICLE OF BEINGE IN MANY PLACES The B. of Sarisburie Or that Christes Bodie is or maye be in a thousande places or moe at one time M. Hardinge The .1 Diuision 144 Amonge the miracles of this blissed Sacrament one is that one and the same bodie maie be in many places at once to witte vnder al consecrated hostes As for God it is agreable to his Godhed to be euerie where Simpliciter propriè But as for a creature to be but in one place onely But as for the bodie of Christ 145 it is after a manner bytvveene both For where as it is a creature It ought not to be made equal vvith the creator in this behalfe that it be euerie where But whereas it is vnited to the Godhead herein it ought to excel other bodies so as it maie in one 146 time be in moe places vnder this holie Sacrament For the vnitinge of Christes natural bodie vnto the almightie Godhead duely considered bringeth a true Christian man in respecte of the same to forsake reason and to leane to Faith to put aparte al doubtes and discourses of humaine vnderstandinge
and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
auncient Fathers of the Churche haue confessed and taught bothe these beinges of Christe in Heauen and in the Sacrament together contrarie to M. Iuels Negatiue by witnes of their owne woordes we may perceiue Basile in his Liturgie that is to saye Seruice of Masse saieth thus in a praier Looke downe vpon vs Lorde Iesus Christe our God from thy holy Tabernacle and from the throne of Glorie of thy Kingedome and come to sanctifie vs whiche sittest aboue with thy Father and art conuersant here Inuisibly and vouchsafe to imparte vnto vs thyne vndefiled Bodie and pretiouse Bloude and by vs to al thy people The B. of Sarisburie Touchinge these Auncient Fathers that here be alleged notwithstandinge the credite of some of them might wel come in question as namely that Chrysostome in his Liturgie praieth for the Emperour Alexius whiche was not borne within fiue hundred yeeres after that Chrysostome was dead yet wil I spare both this and also al other like aduantages and receiue al these Authorities as if they were good and perfite without exception But firste for the clearer conceiuinge of the answeare hereunto vnderstande good Christian Reader that by the recorde of the Olde Fathers Christe is present emongst vs sundrie waies By his holy Sprite as Cyrillus saithe By his Grace as Eusebius Emissenus saithe By his Diuinitie and Maiestie as S. Augustine saithe By Faithe dwellinge in our hartes as S. Paule saithe Thus is Christe most confortably Present in his Holy Woorde in the Mysterie of Baptisme and in the Sacrament of his Bodie We denie onely that Grosse and Fleashly Presence that M. Hardinge here defendeth wherein we haue the authoritie consent of the Olde learned Fathers For to allege one in stéede of many S. Augustine saithe Corpus in quo Resurrexit in vno loco esse oportet The Bodie wherein Christe rose againe must be in one place Here M. Hardinge as his manner is taketh one thinge in hande and prooueth an other For to prooue that Christe is Really and Fleashely Present in the Sacrament he allegeth the Olde Fathers that neuer spake one woorde of this Real or Fleashely Presence And therefore settinge such countenance vpon the mater with the names of holy Fathers and not once comminge neare that thinge wherein standeth the whole question he dallieth vainely and abuseth the simplicitie of the people For touchinge Chrysostome and Basile we graunte that Christe beinge in Heauen in his Humanitie and in yâ— Substance of his Bodie is neuerthelesse by his Sprite and Grace Inuisibly Present in his Sacramentes Whiche answeare notwithstandinge it might serue generally to al these authorities here brought in yet I haue thought it not amisse to consider them al seuerally as they come M. Hardinge The .3 Diuision S. Chrysostome prayeth with the very same woordes also in his Liturgie or Masse VVhere we reade further that the Prieste and the Deacon doo adore and woorship saieinge three times secretely God be merciful to me a sinner and that the people doo al likewise deuoutely adore Now sithe he wil adoration to be made he acknowlegeth Christe present whome he graunteth to be also at the same time in Heauen The B. of Sarisburie It is likely saithe M. Hardinge that Christe is Fleashely Present in the Sacrament for that the Priest and the people adoureth him This gheasse hath very sclender holde For woulde he that the people should neuer woorship Christe but onely when they haue him present before their face Certainely S. Hierome writeth thus of a Gentelwoman named Melania Ad Christi pedes prouoluta est She fel downe and woorshipped at Christes feete notwithstandinge she had not Christ there bodily present Likewise Chrysostome teacheth vs to woorship Christe in the Sacrament of Baptisme For thus he saithe vnto the people Et vos qui accepturi estis Baptisma Tenete pedes Saluatoris Lauate lachrymis Câ—â—ne â—ergite You that wil receiue Baptisme holde the feete of our Saueour washe them with your teares wipe them with your heare Yet wil not M. Hardinge therefore say that Christe is Bodily and Carnally present in the water of Baptisme Thus the Faithful then were taught to woorship Christe although they had him not Corporally in Real Presence The Idolaters woorshipped the Sunne and the Moone yet they pulled them not downe from Heauen to receiue their woorship Therefore M. Hardinges argument of Adoration can stande him but in little stéede For we are taught to woorship Christe sittinge in Heauen not lieinge Bodily Present before our eies M. Hardinge The .4 Diuision VVhiche he vttereth more plainely in these woordes O Miraculum O Dei Benignitatem c. O Miracle O the goodnes of God who sitteth aboue with the Father at that very instante of time is handled with the handes of al and geueth him selfe to those that wil receiue and imbrace him And that is doone by no craftie sleightnesse but openly in the sighte of al that stande aboute Howe saist thou seeme these thinges no better to thee then to be contemned and despised By which woords of S. Chrysostome we may see that Christes being in Heauen maketh no proufe that he is not in Earthe sithe bothe these verities may wel stande togeather The B. of Sarisburie This argument woulde serue wel if there were none other Miracle but Carnal Presence But if M. Hardinge had conferred with the Olde Catholique Fathers he should haue founde Miracles in the Sacrament of Baptisme no lesse then in this Sacrament of Christes Bodie Leo saithe Deus Mirabile nobis Sacramentum Regenerationis indulsit God hath graunted vs the Marueilous Sacrament of Regeneration So saithe Eusebius Emissenus Veniant nunc qui futurae Resurrectionis gloriam â—itiuntâ—iam nunc de Remissione peccatorum digno Miraculâ— reficiant FideÌ„ suam Homo in fonte tingitur c. Let them drawe neare that thirst after the Glorie of the Resurrection that is to come euen nowe let them refreashe theire Faith wâ—th that worthy Miracle of Remission of sinne A man is washte in the fonte c. In like sorte writeth Chrysostome touchinge the same Nullo pacto de intellectuali per Baptismum Regeneratione Admirabili partu rationem reddemus Nam Angeli qui adfuerunt taÌ„ in enarrabilis operis modum minimè possunt enarrare Adfuerunt tantùm viderunt nihil autem operati sunt Sed Pater tantùm Filius Spiritus Sanctus We are neuer hable to yeelde a reason of the Spiritual Regeneration and Miraculous Birthe that we haue by Baptisme The very Angelles that were present are not hable to vtter the manner of that vnspeakeable worke They were present onely and sawe but they wrought nothinge but onely the Father the Sonne and the Holie Ghost Here we see a Miracle in Baptisme and suche a Miracle as the Angelles of God are not hable to vtter it Yet wil not M. Hardinge saie that Christes Bodie is
there must Faith helpe to supplie Thus we see howe Bucer in sundrie other pointes of Faith both deceiued and also a deceiuour confirmeth the trueth of this article pithily and plainely Suche is the force of trueth that oftentimes it is confessed by the verie enemies of trueth Fight not with the Churche M. Iuel but fight with the enemie of the Churche Fight with him Whome you haue folowed in departinge from the Churche who neuerthelesse by force of trueth is driuen against you to confesse the trueth in those most plaine wordes Verè rotus ipse Deus homo praesens exhibetur in Sacra Coena â—óque Substantialiter In this holie Supper him self â–ª God and man is exhibited present truely and whole and therefore Substantially The B. of Sarisburie Goddes name be praised neither doo wée refuse the iudgement of the Ancient Fathers in these cases neither hath M. Hardinge for ought that may yet appeare any iust cause thus to vaunte him self of the same Here he allegeth the Authoritie of D. Bucer euen as the Heretique Eutyches sometime to mainteine his Heresie alleged S. Cyprian or as the Nestorian Heretiques alleged the Authoritie of the Nicene Councel For notwithstanding D. Bucer to auoide contention as a man desirous of peace was contente to yeelde vnto certaine indifferent termes as Osius that learned Father sometime did in the Councel of Ariminunt to the Arians yet was his resolution herein euermore throughly and fully knowen And the verie similitude or example that he vseth of the Sonne putteth the mater out of al question For like as the Bodie or Compasse of the Sonne beinge in one certaine place of the Heauens reacheth out his beames and geueth influence into the worlde euen so Christ the Sonne of Iustice beinge in Heauen in one place at the Right hande of God likewise reacheth out his beames and geueth his influence into the Faithful and so feedeth them not by bare Imagination or Fantasie but Truely Substantially and in deede And as the Sonne is more comfortable and more refreasheth the worlde being absent by his beames then if his very Natural Substance and compasse laie here vpon the Earth euen so the Bodie of Christe beinge in the Glorie of his Father in the very Substance and Nature of our Fleashe and there euermore intreatinge Mercie for our sinnes is muche more comfortable vnto vs more quickeneth both our Bodies and Soules by his heauenly and Spiritual influence then if it were here present Fleashely before our eies And as the Sunne not comminge downe from heauen nor leauing his place is neuerthelesse present with vs in our houses in our faces in our handes and in our boosomes euen so Christe beinge in heauen not comminge downe nor leauinge his roume there yet neuerthelesse is present with vs in our Congregations in our Hartes in our Praiers in the Mysterie of Baptisme and in the Sacrament of his Bodie and Bloud Therefore S. Ambrose saith Marie quia quaerebat in terra tangâ—re non potuit Stephanus teâ—igiâ— quia quaerebat in Coelo Marie coulde not touche Christe bicause she sought him vpon the Earth But Steuen touched him bicause he sought him in Heauen And againe he saith Non enim corporali tactu sed Fide tangimus For we touche not Christe by any bodily meane but by our Faith And therefore againe he saith Stepâ—anus intra Coelos Dominum cernit absentem Steuen seeth Christe being absent within the Heauens So saith Origen Per Euangelistarum Apostolorum praedicationem per sui sancti Corporis Sanguinis Sacramentum per Gloriosum Crucis signaculuÌ„ nobiscum Deus God is with vs by the preachinge of the Euangelistes and Apostles by the SacrameÌ„t of his Bodie and Bloude and by the Glorious Signe of his Crosse. So S. Augustine O stulta infidelitas persequentis Si quaeris exilium quo Christianus iubeatur ire priùs si potes inueni quo Christus cogatur exire O the fonde infidelitie of this persecutour If thou seeke a place of bannishement whither thou maist coÌ„maunde a Christian man to goe first if thou canne finde a place from whence thou maist commaunde a Christ to departe And againe thus he writeth vnto the Godly widowe Italica Non debes â—e desolatam arbitrari cum in interiore homine habeas Christum praesentem per fidem in corde tuo Thou maist not thinke the â—â—elf to be desolate while thou hast Christe present in thy harte in the Inner Man by Faith So againe Non est Iudaeus non est Graecus c. Sed omnia in omnibus Christus There is no Iewe there is no Gentile but Christe is al and in al. In like sense S. Hierome saith Tangat digitulo vltro exibimus Domini est terra plenitudo eâ—us Christus loco non tenetur inclusus Let him pushe vs with his finger and we wil foorth willingly The Earth is the Lordes and the fulnes thereof Christ is not holden prisoner in any place Thus is Christe present emongst vs thus wée feele him thus wée see him But al this is the worke of Faith it needeth no Fleashely or Local presence Therefore S. Augustine saith Non rectè tangitur id est non rectè in illum creditur He is not touched wel That is to saie He is not beleued wel So saith S. Bernarde Tangitur sed affectu non manu voto non oculo Fide non sensibus He is touched but with deuotion not with hande with Zele not with eye with Faith not with sense And thus we saie we haue Christ present not as M. Hardinge saith onely for a minute of an houre wherein is neither sauoure nor comforte but verily effectually if he be delited with that woorde Substantially and for euer euen vnto the consummation of the worlde Neither dooth he denie that Christe is present that denieth this Imagination of Grosse and Fleashely Presence Origen saith Si Virtus Iesu congregatur cum his qui congregantur in nomine eius non peregrinatur à suis sed semper praestò est eis If the power of Iesus be togeather with them that are geathered in his name then is not he absent from his owne but is euermore present with them By these fewe I trust it maie appeare that we neither are departed from the Churche of God nor fight against the Churche But you M. Hardinge vnder this glorious title of the Churche thinke to carrie your selfe inuisible Howe be it as there be two sortes of Faithes so are there two sortes of Churches the one True the other False Your Churche beinge as nowe vtterly voide of Goddes woorde is as a Lanterne without light Leo writinge against suche as you he saith thus Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your self with the name of the Churche and yet ye fight against the Churche S. Iohn in his Reuelations saith They name
Humilitatem suam commendauit in eo quod in ipsa Historia Scriptum est in illo quasi furore Dauidis When Christe recommended vnto vs his Bodie and Bloud he recommended vnto vs his Humilitie in that thinge that is written in the very Storie touching that madnesse of Dauid This is it that S. Augustine meante by these woordes SecuÌ„dum Literam Now yâ— this woorde Litera is often taken for yâ— Storie it doth many waies appeare S. Augustine saith thus Ambrosius cum tractaret hunc locum ait nec Historia nec Litera â—ocet Mariam gladio finiuisse vitam Ambrose writinge hereof saith thus Neither the Storie nor the Letter doth teach vs that Marie was slaine with a swearde So S. Hierome Escam dedit timentibus se. He gaue foode to them that feare him In the time of hunger he feadde Elias in the wildernes he rained Manna vnto the Iewes He addeth Et hoc secundam LiteraÌ„ And this accordinge to the Letter which is accordinge to the Storie So likewise S. Gregorie Subditur quod de eo minimè scriptum legitur Effudit in terram vise era mea Ex qua re necesse est vt dum haeâ— Iuxta Literam inuenire non possumus ea quae in verbis eius Secundum historiam sonant iuxta Spiritum inquiramus Thus S. Augustine vseth these woordes Secundum Literam not for the Literal Sense as these Men woulde faine haue it but for the Recorde and knowlege of the Storie written of Dauid M. Hardinge shoulde haue remembred that misunderstandinge of his Doctour maketh no sufficient proufe How be it it is muche to be feared that M. Hardinge of purpose leafte out this woorde Quodammodo and not of ignorance but witingely and willingely misreported and falsified S. Augustines meaninge Certainely S. Augustine hath not one of al these woordes neither By Diuine Power nor Inuisibly nor Nature gaue place nor Christes Bodie was in moe places then one M. Hardinge The .14 Diuision And that al absurdities and Carnal grosnes be seuered from our thoughtes where true Christen people beleeue Christes Bodie to be in many places at once they vnderstande it so to be in a Mysterie Nowe to be in a Mysterie is not to be comprehended in a place but by the power of God to be made present in sorte and maner as he him selfe knoweth verily so as no reason of man can atteine it and so as it may be shewed by no examples in Nature VVhereof that notable saieinge of S. Augustine may very wel be reported O Homo si rationem à me poscis non erit mirabile exempluÌ„ quaeritur non erit singulare that is O Man if 153 herein thou require reason it shal not be maruelous seeke for the like example and then it shal not be singular If Goddes workinge be comprehended by reason saithe Holy Gregorie it is not wonderouse neither Faithe hath meede whereto Mannes reason geueth proufe The B. of Sarisburie Beinge in a Mysterie as it is before answeared like as it requireth no Circumstance or Necessitie of place so it requireth no Bodily or Real Presence Contrariwise if Christes Bodie were Present in déede that in suche Grosse Fleashly sorte as is here conceiued then were it no Mysterie For to be Present in a Mysterie and to be Bodily and Fleashly present are taken for contraries And therefore the Glose saithe as is before alleged Sacramentum dicitur Corpus Christi non rei Veritate sed significante Mysterio The Sacrament of Christes Bodie is called Christes Bodie not in Trueth of the mater but by a Mysterie Signifiâ—inge But where as it is further saide that this Mystical presence is knowen onely vnto God and I trowe to M. Hardinge and to noman biside al this is nothinge els but a Religious Folie imagined onely to astonne and amase the Simple For the Scriptures and Holy Fathers are acquainted with no suche Mysterie The Sacrament of Baptisme is a Mysterie euen as is the Sacrament of Christes Bodie and as Christe is Present in the one so is he also Present in the other that is to say Truely Uerily effectually and in déede how be it not in this Grosse manner of M. Hardinges Fleashly Presence The places of S. Augustine and S. Gregorie concerne onely Christes Incarnation the Union of the Diuinitie the Humanitie and other suche Articles and groundes of Christian Religion wherein Nature Reason vtterly haue no place and therfore beinge spoken of one thinge are applied by M. Hardinge vnto an other Neither is M. Hardinge hable truely to say that in any of al those places there is either mention once made or one Woorde spoken of the Sacrament Wherefore it séemeth M. Hardinge woulde purposely misleade his Reader and teache him to Reason in this sorte Christe was Miraculously Incarnate of the Blissed Virgin Ergo Christes Bodie is Really and Fleashely in the Sacrament True it is That the Faithe of our Religion cannot be prooued by discourse of Reason But euery fantasie may not goe for Christian Faithe S. Paule saith Fides ex auditu Audiâ—us ex Verbo Dei Faithe cometh by hearinge Hearing cometh by the Woorde of God Certainely M. Hardinges Newe Faithe or Fantasie in the time of the Olde Catholique Fathers was neither Christened nor knowen in the worlde as may appeare by their owne witnes of good Recorde For bisides others whome in this treatise I haue touched vpon occasion by the way S. Augustine writeth purposely hereof vnto Dardanus in this wise Noli dubitare ibi nunc esse Hominem Christum Iesum vnde venturus est c. Doubte thou not but Christe Iesus as Man is there from whence he shal come and haue thou in Remembrance and Faithfully holde the Christian Confession That he is Risen from the Deade that he is Ascended into Heauen that he sitteth at the Right hande of his Father and that from thence and from no where els he shal come to Iudge the quicke and the Deade euen as he was seene goinge into Heauen that is in the same Forme and Substance of his Bodie To whiche Bodie vndoubtedly he hath geuen Immortalitie but hath not taken from the same the Nature of a Bodie Accordinge to this forme of Man we may not thinke that Christe is powred abroade into al places For we must beware We doo not so defende the Godhead of the Man that we destroye the Trueth of his Bodie Againe Vnus Christus Iesus vbique per id quod Deus est in Coelo autem per id quod Homo Christe Iesus is one Personne and the same euerywhere in that he is God but he is in Heauen in that he is Man Againe he saith Semper quidem Diuinitate nobiscum est Sed nisi Corporaliter abiret à nobis semper eius Corpus Carnaliter videremus Christe by his Godheade is euer with vs but onlesse he had departed away Bodily from vs we shoulde
are ioyned togeather in one Mysterie So is the Bloude of Christe called Water bicause it cleanseth so is the Water called Christes Bloude bicause it is a Sacrament of that Bloude And as S. Chrysostome saithe The Water of Baptisme is Christes Bloude euen so Ignatius saithe The Breade is the Fleashe of Christe and none otherwise These thinges are plaine and without cauil Therefore S. Augustine saith Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt Ergo secundum quendam Modum Sacramētum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est Sacramentes bicause of a certaine likenes oftentimes receiue the names of the thinges them self whereof they be Sacramentes And therefore the Sacrament of Christes Bodie after a certaine manner of speache is the Bodie of Christe And the Sacrament of Christes Bloude is likewise after a certaine manner the Bloude of Christe But here hath M. Hardinge taken greate paines to wreast and to falsifie the plaine woordes of that holy Father Ireneus For that parte of the Mysterie that Ireneus calleth Rem terrenam an Earthly thinge that is to saie Breade the same M. Hardinge contrary to his Authours meaninge calleth Formes or Accidentes or Shewes of Breade For this fonde and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies but was brought in welneare a thousande yeeres afterwarde to accompanie Transubstantiation But Ireneus in plaine wise calleth it a Creature Thus he saith Sāctificamus Creaturā We doo sanctifie a Creature Offerimus e◠ex Creatura eius We offer vp vnto him of his Creature And that he meaneth not a miraculous Creature as is Accidens sine subiecto the like whereof was neuer seene but he saith simply Creaturam quae est secundum nos Suche a Creature as we haue in common vse Suche as we see Suche as we feele Suche as we eate Suche as we drinke and vtterly to cutte of al M. Hardinges shiftes he saith Ex illa augetur consisti◠Carnis nostrae Substantia Of the same the Substance of our Fleashe is increased and standeth Therefore it is certaine and most manifest by Ireneus that as Christes Bodie is the one parte of the Sacrament so is Material Breade the other Likewise in Baptisme as the one parte of that holy Mysterie is Christes Bloude so is the other parte the Material Water Neither are these partes ioined togeather in place but in Mysterie and therefore they be oftentimes seuered and the one is receiued without the other And for that cause S. Augustine saith Qui discordat à Christo nec Panem eius manducat nec Sanguinem bibit etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat Who so disagreeth from Christe neither eateth his Breade nor drinketh his Bloude although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption If any man thinke it strange that the Sacrament is called the Bodie and the Fleashe of Christe beinge not so in deede let him vnderstande That the Written Woorde of God is likewise called Christes Bodie and Christes Fleashe euen the same that was borne of the Uirgin and that the Father raised againe to life although in deede it be not so So saith S. Hierome Quando dicit qui non comederit Carnem meam biberit Sanguinem meum c. Licet in Mysterio possit intelligi tamen veriùs Corpus Christi Sanguis eius Sermo Scripturarum est VVhen Christe saith He that eateth not my Fleashe and drinketh not my Bloude c. Notwithstandinge it maie be taken of the Mysterie Yet the VVoorde of God is more truely the Bodie of Christe and his Bloude Here note good Reader That by these woordes of S. Hierome the Woord◠of God is the Bodie and Bloude of Christe and that more truely then is the Sacrament M. Hardinge The .6 Diuision This beinge that Breade whiche of our Lorde geuen to his Disciples not in shape but in Nature chaunged by the almightie Power of the VVoorde is made Fleashe as S. Cyprian termeth it The B. of Sarisburie This authoritie is answeared more at large in the Tenthe Article and in the Second Diuision M. Hardinge The .7 Diuision This beinge that Holy Mysterie wherein the Inuisible Prieste turneth the Visible Creatures of Breade and VVine into the Substance of his Bodie and Bloude by his VVorde with secrete power as Eusebius Emissenus reporteth The B. of Sarisburie This Authoritie is answeared in the Tenthe Article and in the Seuenthe Diuision M. Hardinge The .8 Diuision This Beinge that Holie Foode by woorthy receiuinge whereof Christe dwelleth in vs Naturally that is to witte in vs by truethe of Nature and not by Concorde of VVil onely as Hilarius affirmeth The B. of Sarisburie This Authoritie is answeared before in the Fifthe Article and the Tenthe Diuision M. Hardinge The .9 Diuision Againe this beinge that Table whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie as the same Hilarie saithe The B. of Sarisburie This Authoritie as it nothinge hindereth vs so it nothinge furthereth M. Hardinge Wee saye that at that Holy Table oure Faithe is directed not vnto a fantasie but vnto the very Bodie and Bloude of Christe and tasteth it and feedeth on it and that as verily and as effectually as our Bodie feedeth vpon material foode And we adde further That who so euer eateth not Christes Fleashe nor drinketh his Bloude shal not haue euerlastinge life But the thinge that we receiue with our mouth is not the same thing that we receiue with our Faith For as it is before alleged out of S. Augustine Aliud est Sacramentum aliud res Sacramenti The Sacrament is one thinge and the Mater or Substance of the Sacrament whiche is Christes very Bodie is an other thinge But beinge graunted that Christes Bodie is verily and really in the Sacrament Yet cannot M. Hardinge thereof conclude his purpose His argument standeth thus Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in the Sacrament Ergo The Sacrament ought to be Adoured with Godly honoure This argument is made vp of foure Termes and therefore in the Schooles would be counted childishe The erroure thereof wil the better appeare by the like Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in heauen Ergo Heauen ought to be Adoured with Godly honoure M. Hardinge The .10 Diuision This beinge that Breade whiche neither Earinge nor Sowinge nor woorke of Tillers hathe brought foorthe but that Earthe whiche remained vntouched and was ful of the same that is the Blissed Virgin Marie as Gregorie Nyssene describeth The B. of Sarisburie Gregorie Nyssene in this whole place speaketh not one woorde neither of any
Adoration nor of the Sacrament but onely of Christes Birthe of the Blissed Uirgin These woordes are alleged and answeared before in the fifthe Article and tenth Diuision Yet shortely and by the waie these Woordes yelde vs one good reason against M. Hardinge For where as Gregorie Nyssene saith The Breade of Christes â—odie cometh not of the laboure of tillers that is to saie of Material Corne and neuerthelesse S. Cyprian and S. Augustine saie the Sacrament is wrought of many Cornes Of these Fathers thus considered togeather we maie conclude That Christes Bodie and the Sacrament are sundrie thinges The argument that M. Hardinge canne geather hereof standeth thus Christe was borne of the Blissed Uirgin Ergo We ought to Adoure the Sacrament For other necessitie of sequele out of these woordes there is none M. Hardinge The .12 Diuision This beinge that Supper in the whiche Christe Sacrificed him selfe as Clemens Romanus and as Hesychius declareth who furthermore in an other place writeth moste plainely that these Mysteries meaninge the Blessed Sacrament of the Aultare are Sancta Sanctorum the Holiest of al Holie thinges because it is the Bodie of him selfe of whom Gabriel saide to the Virgin The Holie Ghoste shal come vpon thee and the power of the Highest shal ouershadowe thee therefore that Holie thinge whiche shal be borne of thee shal be called the Sonne of God and of whom also Esaâ—e spake Holie is our Lorde and dwelleth on high verily in the bosome of the Father The B. of Sarisburie Christe as he had shewed his Disciples before that he must goe vp to Hierusalem and there be Crucified so beinge at that his last mourneful Supper he ordeined a Sacrament of his Death and tooke Breade and Brake it and described and expressed before theire eyes the whole order and manner of his Passion As if he shoulde haue saide Thus shal my Bodie be Broken thus shal my Bloude be sheadde This description of Christes Death so plaine and so liuely Hesychius calleth a Sacrifice that is to saie an Examplar or Resemblance of that Sacrifice whiche he had to offer the daie folowinge vpon the Crosse. And in déede as the Breade was Christes Bodie so the Breakinge of the same was Christes Passion And in this manner of speache the Ancient Fathers seeme to cal Baptisme a Sacrifice Chrysostome saith Baptisma Christi Passio Christi est The Baptisme of Christe is Christes Passion So Tertullian Tingimur in Passione Domini We be washte in the Passion of our Lorde So like wise againe Chrysostome saith Quod Crux Sepulchrum fuit Christo id nobis Baptismus factus est That is Baptisme vnto vs that the Crosse and Graue was vnto Christe In this sense Hesychius saith Christe offered him self at his last Supper that is to saie by waie of a Sacrament and in a Mysterie but not in deede to take awaie the sinnes of the Worlde In like sense the same Hesychius calleth the Birth of Christe a Sacrifice These be his woordes Sacrificium Coctum Christi appellat Incarnationem The bakte Sacrifice he calleth the Incarnation of Christe Touchinge this woorde Sancta Sanctorum it is not the outwarde Sacrament that Hesychius calleth by that name but the very Bodie of Christe it selfe whiche as S. Augustine saith is Res Sacramenti The Substance and Mater of the Sacrament So writeth Origen vpon Leuiticus Quae est Hostia quae pro peccatis offertur est Sancta Sanctorum nisi vnigenitus Filius Dei Dominus meus Iesus Christus Ipse solus est Hostia pro peccatis ipse est Hostia Sancta SanctoruÌ„ What is that Sacrifice that is offered vp for Sinne and is the Holy of the Holy but the onely begotten Sonne of God my Lorde Iesus Christe He onely is the Sacrifice for Sinne and he is the Sacrifice of Holy thinges the most Holy And this he speaketh of the Sacrifice that Christe made vpon the Crosse. And therfore he addeth thus Quod vno verbo Apostolus explicauit cùm dicit Qui seipsum obtulit Deo Which thinge the Apostle expressed in one woorde saieinge thus VVhich hath offered vp him self vnto God How be it not onely the Sacrament but also other thinges appointed vnto godly vse may be called Sancta Sanctorum So it is written and determined by Bonifacius the Firste Omne quod Domino Consecratur siue fuâ—rit homo siue animal siue ager vel quicquid fuerit semel consecratum Sanctum Sanctorum erit Domino Euery thinge that is Consecrate vnto the Lorde be it Man or beast or landes or what so euer beinge Consecrate it is Holy of the Holy vnto the Lorde Neither dooth he cal the holy Mysteries Sancta Sanctorum in that sense that M. Harding meaneth for that they are the holiest of al holy thinges but bicause they are appointed for Holy People For thus he expoundeth it him selfe Panis iste Calix Sancta Sanctorum sunt Vides quomodo non dixerit Sancta tantummodò sed Sancta Sanctorum Ac si dicereâ— Panis iste non est communis Omnium nec cuiusque indigni sed Sanctorum est Quantò magis hoc de Verbo Dei dicemus Hic Sermo non est omnium nec cuiuscunque sed Sanctorum est This Breade and this Cuppe are the Holy thinges of the Holy You see That he saith not onely They are Holy thinges but he addeth biâ—ides Of the Holy As if he woulde say This Breade is not common to al men nor to euery vnworthy but it is the Breade of the Holy How muche more may wee say the same of Goddes woorde This Woorde is not of al men or of euery Bodie but of the Holy Therefore S. Chrysostome saith The Priest was wonte to shew foorthe the Bread in the time of the Holy Mysteries and to say Sancta Sanctis Holy thinges for the Holy And this is the meaning of Sancta Sanctorum As for Clemens of Rome the Apostles Felow as M. Harding euerywhere calleth him he saith not That Christ offered him selfe at his Last Supper but rather far otherwise Thus he saith Propter nos Homo factus Spirituale Sacrificium offerens Deo Christe beinge made Man for vs and offeringe vnto God a Spiritual Sacrifice And in plainer sorte he maketh this praier vnto God touchinge the same Offerimus tibi Regi Deo iuxâ—a Christi institutionem hunc Panem hoc poculum Wee offer vp vnto thee ô King and God this Breade and this Cuppe He saith not wee offer vp Really the Bodie of thy Sonne but this Breade and this Cuppe Which also he calleth Antitypa that is to say Signa Corporis Sanguinis Christi The Tokens or Pleadges of Christes Bodie and Bloud And so Theodoretus writeth hereof Ecclesia offert Corporis Sanguinis eius Symbola The Churche offereth the Tokens or Signes of his Bodie and Bloud M. Hardinge The .12 Diuision On
Milke Spiritual Fleashe Life Waie Breade Uine and Light And to this ende Christe saith My Woordes be Sprite and life Hitherto the woordes of Christe that be here alleged weigh very litle of M. Hardinges side Bysides al this He saith That whole Christe both God and Man is Really Substantially and Carnally in the Sacrament This thinge bicause he is not hable any way to prooue he presumeth of him self by authoritie as though it were already prooued It shal be good to geue him a daie to consider the mater and to prooue it better In the meane season the substance of his reason standeth thus The Humanitie and Diuinitie of Christe are ioined togeather in one Persone Ergo we must Adoure the Sacrament with Godly Honoure M. Hardinge The .16 Diuision Hereupon he expoundeth these woordes It is the spirite that quickneth or geueth life the fleashe auaileth nothinge thus The fleashe profiteth nothinge but the onely fleashe Come the spirite to the fleashe and it profiteth verie muche For if the fleashe shoulde profite nothinge the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures saith the greate learned Father Leo we reade that both the Sonne of Man came downe from heauen when as the Sonne of God tooke fleashe of that Virgin of whome he was borne and againe it is saide that the Sonne of God was Crucified and buried where as he suffered these thinges not in the Godheade it self in whiche the onely begotten is coeuerlastinge and consubstantial with the Father but in the infirmitie of humaine nature VVherefore we confesse al in the Crede also the onely begotten Sonne of God Crucified and buried accordinge to that saieinge of the Apostle For if they had knowen they woulde neuer haue Crucified the Lorde of Maiestie Accordinge to this doctrine Cyrillus writinge vpon S. Iohn saith He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore he saith I wil raise him againe in the last daie For I saide he that is my Bodie whiche shal be eaten wil raise him againe For he is not other then his fleashe I saie not this because by nature he is not other but because after incarnation he suffereth not him self to be diuided into two sonnes By whiche woordes he reproueth the heresie of wicked Nestorius that went about to diuide Christe and of Christe to make two sonnes the one the sonne of God the other the sonne of Marie and so two persones For which Nestorius was condemned in the First Ephesine Councel and also specially for that he said 167 we receiue in this Sacrament onely the fleashe of Christ in the Breade and his Bloude onely in the VVine without the Godheade because Christe saide he that eateth my fleashe and saide not he that eateth or drinketh my Godhead because his Godhead cannot be eaten but his fleashe onely VVhiche heretical cauil Cyrillus dooth thus auoide Although saith he the nature of the Godhead be not eaten yet we eate the Bodie of Christe whiche verily maie be eaten But this Bodie is the woordes owne proper Bodie whiche quickneth al thinges and in as muche as it is the Bodie of life it is quickninge or lifegeuinge Nowe he quickneth vs or geueth vs life as God the onely fonteine of life VVherefore suche speaches vttered in the scriptures of Christe whereby that appeareth to be attributed to the one nature whiche apperteineth to the other and contrariewise accordinge to that incomprehensible and vnspeakeable coniunction and vnion of the diuine and humaine naâ—ure in one persone are to be taken of him inseparably in as muche as he is both God and Man and not of this or that other nature onely as beinge seuered from the other For through cause of this inseparable vnion what so euer is apperteininge or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole persone And this done as the learned diuines terme it Per communicationem idiomatum And thus Cyrillus teacheth howe Christe maie be eaten not accordinge to the diuine but humaine nature whiche he tooke of vs and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature And yet not accordinge to his diuine nature onely as though that were separated from his humaine nature but his whole persone togeather God and Man And his pretious fleashe and bloude are adored for the inseparable coniunction of both natures into one persone whiche is Iesus Christe God and man VVhome God hath exalted as S. Paule saith and hath geuen him a name whiche is aboue al names that in the name of Iesus euery knee be bowed of the Heauenly and the Earthely thinges and of thinges beneathe and that euery tongue confesse that our Lorde Iesus Christe is in Glorie of God the Father that is of equal glorie with the Father And when God saithe S. Paule bringeth his firste begotten into the worlde he saithe And let al the Angelles of God Adore him S. Iohn writeth in his Reuelation that he hearde al creatures saye Blissinge Honoure Glorie and Power be to him whiche sitteth in the Throne and to the Lambe for euer And the fower and twentie Elders fel downe on their faces and Adored him that liueth vntil worldes of worldes The B. of Sarisburie I maruel M. Hardinge woulde bestowe so many waste woordes to so smal purpose These Authorities be al true and sauinge onely that of the Councel of Chalcedon touchinge Nestorius al truely alleged But euery thinge that is true maketh not by and by proufe sufficient in euery case Plinie the Seconde geueth good sadde counsel that whosoeuer wil take in hande to write a booke haue euermore a good eie vnto his Title or to the purpose whereof he writeth leaste he happen to wander and to renne at randon As nowe M. Hardinge séemeth to shoote faire although a greate waye from the Marke For in al these woordes there is no manner mention neither of the Sacrament nor of the Adoration therof nor of any other thinge thereto belonginge Onlesse M. Hardinge vpon occasion of these woordes wil reason thus The Sonne of man came downe from Heauen Ergo We must Adoure the Sacramente The woordes of Cyrillus be likewise true Christes Fleashe is ioyned with the Godhead and therefore it Naturally geueth life And when Christe saide I wil raise him vp at the last daie He meante euen as Cyrillus saith that his Fleashe that we eate shal raise vs vp at the last daie For what soeuer fauoure or mercie we haue from God we haue it onely by the Fleashe of Christe S. Augustine saith Mortalis factus est Immortalis ut peracta sua Morte nos faceret Immortales He that is Immortal became Mortal that through his Death he might make vs Immortal Againe he saith Nos non
diuised but This name was Confirmed and stablisshed in the Councel of Nice Therefore M. Hardinge as wel herein as also els where hath reported vntruthe As for Transubstantiation it is numbred here emonge these woordes Homousios Humanatio and Incarnatio as Iudas is numbred emonge the Apostles God wote a very yonge name newly brought at last into the worlde about twelue hundred yeeres after the Birthe of Christe at what time Kinge Iohn was Kinge of Englande neither had it any manner face or Fundation in the Woorde of God Yet was the same name geuen a longe while before any such Childe was thorowly borne For as it appeareth by the Councel of Florence the East Churche of Graecia and Asia receiued it not nor neuer woulde receiue it vntil this day neither be the first Inuenters and Diuisers of it fully resolued vpon the same For this woorde Transubstantiatio signifieth a passinge or turninge of one Substance into an other But that they thinke were not tolerable to say That the Substance of Breade is changed into the Substance of Christes Bodie And therfore Duns him selfe vtterly refuseth and shunneth it and thinketh it better to holde That the Breade departeth and geateth it selfe away that then in place of it succeedeth Christes Bodie And this is now the Common Opinion of the Schooles But this kinde of change cannot in any wise be called Transubstantiatio but rather Cessio Annihilatio Successio or Substitutio Therefore M. Harding must goe and seeke a new name for Transubstantiation wil not serue so wel Thus after twelue hundred yeeres studie they haue founde out a thinge and yet can not hitherto tel what to make of it Yet must their determination herein be compared euen with the Councel of Nice Uerily Cardinal Beno that was then aliue saith That Pope Gregorie 7. appointed thrée daies Fast and a Solemne Procession to the ende he might haue some signe from Heauen for the certainetie hereof and yet in the ende concluded without any reuelation at al. Now touchinge this new Fantasie of Concomitantia after they had once diuised a new Religion it was necessary for ayde of the same to diuise also newe woordes Where as Christ saith This is my Bodie They say This is my Bodie and my Bloud Where Christe saithe This is my Bloud They say This is my Bloud and my Bodie And in either parte they say is whole Christe God and Man If ye demaunde how they know it they say not by the Woorde of God but by this new imagination of Concomitantia So likewise M. Harding here confesseth that he cannot prooue the Adoration of the Sacrament by any warrant of the Scriptures but onely I trow by his Concomitantia M. Hardinge The .18 Diuision VVhat the Apostles taught in their time concerninge this article wee may iudge by that wee reade in Dionysius that was S. Paules scholar and for that it is to be beleeued He adoreth and worshippeth this holy Mysterie with these very woordes Sedo diuinum penitus Sanctumque Mysterium c. But O diuine and holy Mysterie whiche vouchesafest to open the cooueringes of signes layde ouer thee vtter thy light to vs openly and plainely and fil our spiritual eies with the singular and euident brightnesse of thy light The B. of Sarisburie I maruel M. Harding woulde euer allege this place for the Adoration of the Sacrament For dooth he thinke that whatsoeuer thinge is so called vpon is therfore Adoured with godly honour Or hath he forgotten that in his Churche of Rome they vse thus to salute the holy Oyle Aue Sanctum Oleum Alhaile ô holy Oyle Or hath he forgotten that he him selfe in his Church thus saluteth a Crosse of Woode Aue Rex noster Alhaile our Kinge Or that he maketh his praier and petition to the same material Wodden Crosse in this wise O Crux aue spes vnica hoc Passionis tempore auge pijs iustitiam reisque dona veniam Alhaile O Crosse our onely hope in this time of the Passion geâ—e thou increase of righteousnesse vnto the godly and geue thou pardon vnto sinners Or shal wée thinke therefore either that he geueth godly honour vnto a corruptible creature or that Christe is there present hidden vnder the forme of woode This might suffice to answeare this place of Dionysius I thinke M. Hardinge dooth remember that Epiphanius saith The Sacrament is a thinge Vnsensible that can neither see vs nor heare our praier And he knoweth that Pachymeres the Gréeke Paraphrast in this sense expoundeth the woordes of Dionysius O Diuinum Sacrum Mysterium Affatur illud tanquam rem animataÌ„ c. He speaketh vnto the Sacrament as if it were a thinge indewed with sense and life And wel For so Gregorie the greate Diuine saithe O magnum Sanctum Pascha O great and holy Passeouer For our Lorde Iesus Christe as he is our Passeouer so is he that holy Mysterie And vnto him the Bishop directeth his speache Unto him beinge in Heauen not vnto the thinge that presently lieth before him vpon the Table And that this was Dionysius very meaninge it appeareth by that immediatly wente before Ingrediamur ab effectis ad causas Let vs enter from these outwarde effectes into the causes that is to say Let vs withdraw our eies from the Uisible Sacramentes and spiritually let vs beholde Christe whose Sacramentes they be and who by the same is represented In like manner Dionysius speaketh of the Consecration of the Oile Adducamus vela c. Let vs remoue the veles and beholde that Spiritual Brightnes it selfe c. By whiche Spiritual Brightnesse doubteles he meante Christe Thus he teacheth vs with our Bodily eies to sée one thinge and with our Spiritual eies to see an other with our Bodily eies The thinges that be present with our Spiritual eies the thinges that be absent For the more likelihoode hereof let vs consider what woordes S. Andrew vseth to the very Material Woodden Crosse of his Execution Salue Crux c. Alhaile thou Crosse that here standest thus longe lookinge for mee I come merily vnto thee For I know thy Secresie I knowe thy Mysterie I see in thee the thinges that are promised vnto me of my Lorde Receiue thou me O thou chosen Crosse that am thus humble for my God and healpe the poore seruant vnto his Maister Here are plaine woordes of Inuocation Here is manifest Adoration Yet may the force of these woordes make vs beléeue that S. Andrewe in déede gaue Godly Honour to a Crosse of tree But bicause M. Hardinge séemeth to make some accoumpte of this place of Dionysius let vs answeare one Mysterie by an other S. Ambrose speaketh thus to the Water of Baptisme O Aqua quae humano aspersum sanguine c. O thou Water that hast washed the Worlde stained with mans Bloude O thou Water that deseruedst to be a Sacramente of Christe Thou beginnest thou fulfillest the perfite Mysteries
the waie that S. Cyprian in this place speaketh not one woorde of the Adoration of the Sacrament As for M. Hardinges gheasses they importe no proofe By the way as S. Cyprian saith The Diuine Essence as M. Hardinge turneth it infuseth it selfe into the Uisible Sacramente so doeth Paulinus saie of the Water of Baptisme CoÌ„cipit vnda DeuÌ„ The Water conceiueth or receiueth God And S. Augustine speakinge likewise of Baptisme Sacramento suo Diuina Virtus assistit The diuine power of God is assistent vnto the Sacramente M. Hardinge The .21 Diuision Chrysostome hath a notable place for the adoration of Christes Bodie in the Sacrament in his CoÌ„mentaries vpon S. Paule where he affirmeth also the 169 Real presence and the sacrifice Let vs not let vs not saith he be willinge impudently to kille our selues And when thou seest that Bodie set foorth saie with thee self For cause of this Bodie I am no lenger earth and ashes no lenger captiue but free This Bodie fastened on the Crosse and beaten was not ouercome with Death After this he exhorteth al to adore and worship our lordes bodie in the Sacrament This Bodie saith he the VVise Menne worshipped in the stalle and hauinge taken a longe iourney beinge both wicked and aliantes with very greate feare and tremblinge adored him VVherefore let vs folowe at least those aliantes vs I saie that are Citizens of heauen For they where as they sawe but that stalle and Cabben onely and none of al the thinges thou seest nowe came notwithstandinge with the greatest reuerence and feare that was possible But thou seest it not in a stalle of beastes but on the aultar not a woman to holde it in her armes but a priest present and the holy Ghost plentifully spreadde vpon the sacrifice This Father in his Masse maketh a praier in presence of the Blessed Sacrament almost with the same woordes that S. Basile did Attende Domine Iesu Christe Deus noster c. Looke vpon vs O Lorde Iesus Christe our God from thy holy habitacle and from the Throne of the Glorie of thy Kingdome and come to sanctifie vs who sittest on high with the Father and art here inuisibly with vs and make vs worthy by thy mightie hande that we maie be partakers of thy vnspotted Bodie and pretiouse Bloude and through vs al the people In the same Chrysostomes Liturgie or Masse a most euident testimonie of Adoration of the Sacrament is thus vttered Sacerdos adorat Diaconus in eo quo est loco ter secretò dicentes Deus propitius esto c. The priest adoreth and the Deacon likewise in the place he standeth in â–ª saieinge three times secretely God be merciful to me a sinner So the people and likewise al make theire Adoration deuoutely and reuerently In the same father is an other praier whiche the Greeke priestes doo vse to this daie at theire Adoration of Christes Bodie in the Sacrament and it is expressed in these woordes Domine non sum dignus c. Lorde I am not worthy that thou enter vnder the filthie roofe of my Soule But as thou tookest in good parte to lie in the denne and stalle of brute beastes and in the house of Simon the Leprouse receiuedst also a harlot and a sinner like me cominge vnto the Vouchesafe also to enter into the stalle of my Soule voide of reason and into my filthie Bodie beinge deade and Leprouse And as thou didst not abhorre the fowle mouth of a harlot kissinge thine vndefiled feete So my Lorde God abhorre not me though a sinner but vouchesafe of thy goodnes and benignitie that I maie be made partaker of thy most holy Bodie and Bloude The B. of Sarisburie The answeare that is already made vnto Dionysius and Origen maie also serue to that is here alleged of Chrysostome Yet for some further declaration of Chrysostomes meaninge it maie please thée good Christian Reader to vnderstande that Chrysostome in the very same Homilie here alleged writeth thus Quid Significat panis Corpus Christi What dooth the Breade Signifie The Bodie of Christe And in his Homilies vpon S. Matthew he writeth thus In istis vasis non est Verum Corpus Christi sed Mysterium Corporis eius continetur In these vesselles is not the very Bodie of Christe but a Mysterie of his Bodie is therein conteined And therefore in the same Homilie vpon the Epistle to the Corinthians he withdraweth the mindes of the people from the Sensible Elementes of the Breade and the Wine and lifteth them vp by Spiritual cogitations into Heauen Thus he speaketh vnto the people Vbi Cadauer ibi Aquilae Cadauer est Domini Corpus propter Mortem Aquilas autem appellat vt ostendat ad alâ—a â—um oportere contendere qui ad hoc Corpus accedit Where as the Carkesse is there are the Eagles The Carkesse is the Lordes Bodie bicause of his Death But Eagles he nameth to shewe that he must flee on high that wil comme neare to that Bodie Afterwarde he addeth thus Ascende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Therefore goe vp vnto the gates of Heauen and marke diligently Naie I saie not to the gates of Heauen but of the Heauen of Heauens then shalt thou see the thinges that I speake of Thus therefore that Godly Father Chrysostome dealeth with his people as if they were already in Heauen and willeth them to beholde not the Breade and Wine whiche are thinges corruptible but the very Bodie and Bloude of Christe not the outwarde Sacrament but the Substance of the Sacrament not the thinges that lie present before them but the thinges that touching Bodily Presence are awaie For in the holy Communion there is none other sight laide before vs but onely the Crosse and Death of Christe and that Lambe of God that taketh awaie the sinnes of the worlde And the very cogitation hereof saith S. Augustine so mooueth our hartes as if we sawe Christe hanginge presently before vs vpon his Crosse. In this wise therefore hauinge remoued the peoples hartes into Heauen and placed them euen in the sight of Christe he saith further vnto them For this Bodies sake thou art no lenger dust and ashes This Bodie hath made the free This Bodie was broken for thee vpon the Crosse This Bodie must wee Adoure as the Wise men did This Bodie not nowe vpon the Earth but at the Right hande of God in Heauen This Bodie that thou seest with thy Sprite and touchest with thy Faith whereof the Sacrament that thou receiuest is a Mysterie So saith Emissenus Sacrum Dei tui Corpus Fide respice mente continge Cordis manu suscipe With thy Faith beholde the holy Bodie of thy God touche it with thy minde receiue it with the hande of thy Harte But M. Hardinge wil replie Chrysostome saith As Christe was
Earthe Earth bicause Fleashe is of Earth and of the Fleashe of Marie he tooke Fleash And bicause he walked here in Fleashe and that very Fleashe he gaue vs to eate to Saluation and noman eateth that Fleash except firste he adore it it is founde out how such a footestoole of our Lorde may be adored and howe we not onely sinne not by adoringe but sinne by not adoringe Doth not the Fleashe quicken and geue life Our Lorde himselfe saide when he spake of the commendation it selfe of that Earthe It is the spirite that quickeneth but the Fleashe profiteth nothinge Therfore when thou bowest thee selfe and fallest downe to euery such Earthe beholde it not as Earth but that holy One whose footestoole it is that thou doest adore for bicause of him thou doest adore And therefore here he added Adore ye his footestoole bicause it is Holy VVho is Holy He for whose loue thou adorest his footestoole And when thou adorest him remaine not by cogitation in Fleashe that thou be not quickened of the Spirite For the Spirite saithe he quickeneth and the Fleashe profiteth nothinge And then when our Lorde commended this vnto vs he had spoken of his Fleashe and had saide Excepte a man eate my Fleashe he shal not haue in him life Euerlastinge The B. of Sarisburie S. Ambrose and S. Augustine as thei agrée togeather for the exposition of the Psalme so touchinge the mater it selfe neither doo they any wise disagree from vs nor any wise agrée with M. Hardinge They teache vs humbly to Adoure Christes Fleashe but they teache vs not to Adoure the Sacrament of Christes Fleashe Thus M. Hardinge hath taken a néedeles labour to prooue a mater that is already prooued but the thinge that he should haue prooued he toucheth not This is to bolde abusinge of the simple Reader to beare him in hande that these godly Fathers teache vs to Adoure the Sacrament that spake not one woorde of Adouringe the Sacrament But M. Hardinge wil saie VVe must Adoure the Fleashe of Christe We graunt we beléeue it it is our Faithe we teache the people as the olde learned Fathers did that noman eateth that Fleashe but first he Adoureth it and that he deadly offendeth God and is wicked and gilty of the Lordes Bodie that Adoureth it not But as we Eate it so we Adoure it We eate it sittinge in Heauen at the Right hande of God Thither we lifte vp our hartes and there we Adoure it S. Ambrose saithe Stephanus in terris positus Christum tangit in Coelo Steuen standinge in the Earth toucheth Christe beinge in Heauen Againe he saithe Non Corporali tactu Christum sed Fide tangimus We touche Christe by Faithe and not by Corporal touching And as we touche Christe so we sée him that is with the Spiritual eies of our Faithe and not otherwise So S. Ambrose saithe in the place before alleged Stephanus intra Coelos Dominum cernit absentem Steuen seeth Christe beinge absente within the Heauens And for proufe hereof that al that Glorious â—â—ght was meere Spiritual and not offered to the Corporal eie of the Bodie S. Augustine saith that S. Steuen stoode then vnder a roofe before the Iudges and sawe the Heauens open when with his Bodily eies he was not hable to looke vp and to see the Heauens There wee sée Christes Bodie there we Approache vnto it there wee touche it there we Taste it there we eate it there we Adoure it And doothe M. Hardinge thinke that the Religion of Christe is so Grosse and so sensible that wee cannot Eate or Adoure his Bodie onlesse it lye Corporally Present before our eies Uerily S. Augustine saithe Si Resurrexistis cum Christo dicit Fidelibus dicit Corpus Sanguinem Domini accipientibus Si Resurrexistis cum Christo que sursum suÌ„t sapite vbi Christus est in Dextra Dei sedeÌ„s Quae sursum sunt quaerite non quae super Terram If ye be rysen agayne with Christe S. Paule saithe vnto the faitheful and vnto them that receiue the Bodie â—nd Bloude of Christe If ye be risen againe with Christe sauer the thinges that be aboue where Christe is sittinge at the right hande of God Seeke the thinges that be aboue and not the thinges that be vpon the Earthe And in this very place by M. Hardinge alleged he saithe Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis Vnderstande you Spiritually that I haue saide vnto you You shal not Eate with your bodily Mouthes this Bodie of mine that ye see Thus S. Augustine in the same place expoundeth and openeth his owne meaninge Doubtlesse as the wicked maye dishonour Christe so maye the Godly honour him But the wicked as S. Paule saith doo Crucifie the Sonne of God beinge in Heauen and Christe beinge in Heauen saithe vnto Paule beinge in the Earthe benethe Saule Saule Why doost thou persecute me Therefore the Godly beinge in Earthe may likewise Adoure and Honour Christe beinge in Heauen But they wil replie S. Ambrose saithe We doo Adoure Christes Fleashe in the Mysteries Hereof groweth their whole errour For S. Ambrose saithe not We doo Adoure the Mysteries or the Fleashe of Christe Really Present or Materially Conteined in the Mysteries as it is supposed by M. Hardinge Onely he saithe We Adoure Christes Fleashe in the Mysteries that is to saye In the Ministration of the Mysteries And doubtelesse it is our dutie to Adoure the Bodie of Christe in the Woorde of God in the Sacrament of Baptisme in the Mysteries of Christes Bodie and Bloude and where so euer we sée any steppe or token of it but specially in the Holy Mysteries for that there is liuely laide foorthe before vs the whole storie of Christes Conuersation in the Fleash But this Adoration as it is saide before neither is directed to the Sacramentes nor requireth any Corporal or Real Presence So S. Hierome saithe Paula Adoured Christe in the Stalle And That he him selfe Adoured Christe in the Graue And S. Chrysostome teacheth vs To Adoure Christes Bodie in the Sacrament of Baptisme Yet neither was Christes Bodie then Really Present in the Stalle or Graue nor is it now present in the Water of Baptisme Thus S. Ambrose saithe Wee Adoure the Fleashe of Christe in the Mysteries M. Hardinge The .23 Diuision Againe S. Augustine sheweth the maner and custome of his time touchinge the adoration of Christe in the Sacrament writinge thus ad Honoraâ—um vpon the verse of the .21 Psalme Edent pauperes saturabuntur that is the poore shal eate and be filled and vpon that other Manducauerunt adorauerunt omnes diuites terrae al the ritche of the earth haue eaten and adored It is not without cause saith he that the riche and the poore be so distincted that of the poore it was saide before the poore shal eate and be filled and here of
sequele in nature and by â–ª driâ—te of Reason that then the Accidentes onely remaine For witnesse and proufe whereof I wil not let to recite certaine moste manifest sayeinges of the olde and best approued Doctours The B. of Sarisburie M. Hardinge graunteth that this Doctrine hath no expresse Authoritie by precise termes neither in the Scriptures nor in the Ancient Councelles nor in any Olde Father Gréeke or Latine yet the Olde Fathers bothe Gréekes Latines in their kindes were counted Eloquent were thought â—able to vtter their Doctrine in expresse and precise woordes if there had béene then any suche Doctrine receiued in the Churche Wherefore findinge herein suche wante of al Antiquitie wee may be bolde expressely and in precise termes to say This séemeth to be a very New Doctrine restinge onely vpon a False Position and a litle coloured with drifte of Reason whiche Reason notwithstanding neuer entred into mans head within a whole thousande yéeres after that the Gospel had béene preached By like Position and by like drifte the Olde Heretiques the Manichees helde that al that outwardly appeared in Christe was nothinge els but Accidentes that is as M. Hardinge him selfe expoundeth it the Forme the Shape the Coloure the Weight and so in deede nothinge els but the Shew and Appearance and Fantasie of a Bodie From suche Doctours it appeareth these men haue receiued their New Doctrine For Doctour Tonstal confesseth It was first determined in the Councel of Laterane whiche was holden in Rome in the yeere of our Lorde a thousande twoo hundred and fifteene and that before that time it was euermore free for any man without empeachement of his Faithe to holde the contrary Likewise M. Hardinges owne Doctour Gabriel Biel saith Quomodo ibi sit Corpus Christi an per Conuersionem alicuius in illud an sine Conuersione incipiat esse Corpus Christi cum Pane manentibus Substantia Accidentibus Panis non inuenitur expressum in Canone Bibliae In what sorte the Bodie of Christe is there whether it be by the turning of any thing into that or wâ—thout any turning or Transubstantiation the Bodie of Christe beginne to be there togeather with the Breade bothe the Substance and Accidentes of the Breade remaininge it is not founde expressed in the Scriptures So likewise Duns him selfe saith De Sacramentis tenendum est sicut tenet Sancta Romana Ecclesia Nam verba Scripturae possent Saluari Secundum intellectum facilem VerioreÌ„ Secundum apparentiam Touchinge the Sacramentes we must holde as the holy Churche of Rome holdeth For the woordes of the Scripture might be saued without Transubstantiation by an easy and truer â–ª vnderstandinge in appearance Thus it appeareth by D. Tonstal that this Doctrine hath no grounde of Antiquitie and by Biel and Scotus that it hath no certaine Authoritie of Goddes woorde Upon this fundation whiche by their owne ConfessioÌ„ is vncertaine M. Hardinge buildeth vp the whole certaintie of this Article But he wil replie Christ saith This is my Bodie So the Arian Heretiques were hable to allege as many and as plaine woordes of Christe Pater maior me est My Father is greater then I. Neither euer was there any Heresie so grosse but was hable to make some simple shewe of Goddes Woorde But Christe saith not This Breade is nowe no Breade Or This Breade is Transubstantiate into my Bodie Or My Bodie is Really and Fleashely conteined vnder the Accidentes of this Breade But contrary wise the Euangelistes doo witnesse That Christe tooke Breade and S. Paule after Consecration sundrie times calleth it Breade and the holy Fathers expressely and constantly affirme that the Breade remaineth stil in Nature and Substance as it did before Neuerthelesse in that sense and meaninge that Christe spake in that Breade was Christes Bodie For in this case we maie not consider what Breade is in it self but what it is by Christes Institution As the Bodie of Christe is his very Natural Bodie So the Breade in it self is very Natural Breade And yet by waie of a Sacrament the Breade both is called and also is Christes Bodie So S. Paule saith The Rocke was Christe And S. Augustine saith Non dicit Petra Significabat Christum sed Petra erat Christus He saith not The Rocke Signified Christe but The Rocke was Christe The Rocke naturally in deede was a Rocke as it was before Yet bicause it gaue water to refreashe the people by a Sacramental vnderstandinge the Rocke was Christe So it is written Sanguis est Anima The Bloude is the Soule Whiche woordes rightly vnderstanded are true and yet to saie that Naturally and Really the Bloude is the Soule it were an erroure Unto whiche woordes of Moses S. Augustine by waie of Exposition resembleth these woordes of Christe This is my Bodie His woordes be these Possum interpreâ—ari praeceptum illud in Signo esse positum Non enim dubitauit Dominus dicere Hoc est Corpus meum cùm Signum daret Corporis sui I maie expounde that commaundement to consist in a Signe For Our Lorde doubted not to saie This is my Bodie when he gaue a Signe of his Bodie And to come neare to the Institution of Christes Supper S. Luke and S. Paule saie This Cuppe is the Newe Testament Yet was not the Substance and Nature of the Cuppe changed by any force of these Woordes neither was that Cuppe in deede and Really the Newe Testament Nowe As the Rocke was Christe The Bloude is the Soule The Cuppe is the Newe Testament remaininge notwithstandinge eche of them in theire seueral Nature and Substance Euen so is the Breade the Bodie of Christe remaininge stil notwithstandinge in the Nature and Substance of very Breade It is a Sacrament that Christe ordeined and therefore must haue a Sacramental vnderstandinge Uerily as Water remaininge stil Water is the Sacrament of Christes Bloude So Breade remaininge stil Breade is the Sacrament of Christes Bodie But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde 1215. Howe be it the determination of that Councel neither was General nor was euer Generally receiued For the Christians in Asia and Grecia and of al other partes of Christendome woulde neuer agree vnto it as it appeareth by the Councel of Florence but euermore refused it as an erroure But what special power had that Councel of Laterane to alter the Faith of the Churche and to change the sense of Goddes Woorde and to make that Catholique that before that time was neuer Catholique and to make that Heresie that for the space of twelue hundred yeeres and more before was no Heresie Certainely the Olde Catholique Fathers of the Primitiue Churche and these younge Fathers of the Churche of Laterane agrée not togeather For Gelasius saith Non desinit esse Substantia vel Natura Panis Vini It ceaseth not to be the Substance or Nature of Breade and
autem Fides vestra postulat instruenda Panis est Corpus Christi The thinge that you see is Breade whiche thinge your eies doo testifie But touchinge that your Faith woulde be instructed of the Breade is Christes Bodie in suche sorte and sense as is saide before Samona Methonensis and Cabasilas are very younge to be alleged or allowed for Doctours As for Marcus Ephesius he seemeth wel to brooke his name For his talke renneth altogeather ad Ephesios For where as S. Basile in his Liturgie after the Woordes of Consecration calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie a Token or a Signe of Christes Bodie this Doctour Marcus imagineth of him self that S. Basile speaketh thus of the Breade before it be Consecrate A very Childe woulde not so Childishely haue gheassed at his Authours meaninge Yet M. Hardinge herein seemeth not muche to misselike his iudgement Howe be it he knoweth that the Breade before Consecration is neither Sacrament nor Signe of Christes Bodie no more then any other common bakers Breade Otherwise it should be a Signe and signifie nothinge and a Sacramente before it were Consecrate and made a Sacramente Yet D. Steuen Gardiner seemeth to consider better and more aduisedly of the mater For he thinketh it likely that Basiles Liturgie was disordred and that sette bihinde that shoulde haue benne before that one ignorant Simple Scribe corrupted al those bookes throughout the whole worlde M. Hardinge saithe S. Basile calleth the Breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Signe or Token before it be Perfitely Consecrate As if there were two sortes of Consecration the one Perfite the other Unperfite And yet he knoweth it is commonly holden in the Schooles that the very beginning and ende of Consecration is wrought not by degrées but in an Instant Thus Consecration is no Consecration No Sacrament is a Sacrament That is a Signe is no Signe that is no Signe is a Signe Bookes be corrupted and disordred That commeth after that shoulde goe before and that is before that shoulde come after And yet al these shiâ—tes wil scarsely serue to healpe out a Common Erroure M. Hardinge The .7 Diuision Sithe for this poynte of our Religion we haue so good auctoritie 181 and beinge assured of the infallible faithe of the Churche declared by the testimonies of these woorthie Fathers of diuers ages and quarters of the worlde wee may wel say with the same Churche against M. Iuel that in this Sacrament after Consecration there remaineth nothinge of that whiche was before but onely the accidentes and shewes without the substance of Breade and wine The B. of Sarisburie The certaintie of this Article resteth onely vpon the most vncertaine grounde of Transubstantiation The Determination whereof for so muche as it is not muche more then thrée hundred yéeres olde nor necessarily geathered of the force of Goddes Woorde as Duns him selfe confesseth nor euer anywhere receiued sauinge onely in the Churche of Rome therefore is neither so Infallible as M. Hardinge maketh it nor so Ancient nor so Catholique Time wil not suffer me to say so muche as might be saide to the contrary S. Paule acknowledgeth very Breade remaining stil in the Sacrament and that suche Breade as may be Diuided and Broken whiche woordes cannot without Blasphemie be spoken of the Bodie of Christe it selfe but onely of very Material Breade Christe likewise after Consecration acknowledgeth the remaininge of very Wine and that suche Wine as is pressed of the grape For thus he saithe I wil drinke no more of this Generation of the Vine Chrysostome saithe In similitudinem Corporis Sanguinis Christus nobis Panem Vinum secundum ordinem Melchisedech ostendit in Sacramento Christe shewed vs not Accidentes or Qualities but Breade and VVine in the Sacramente accordinge to the order of Melchisedech as a Likenesse or Figure of his Bodie and Bloud Againe he saith Christus quando hoc Mysterium tradidit Vinum tradidit Non bibam inquit ex hac Generatione Vitis quae certè Vinum producit non Aquam Christe when he deliuered this Mysterie deliuered not Shewes or Accidentes but VVine Christe saithe after Consecration I wil no more drinke of this Generation of the Vine Doubtlesse the Vine bringeth foorthe VVine and not Water Cyrillus saithe Christus credentibus Discipulis Fragmenta Panis dedit Christe gaue to his Faithful Disciples Fragmentes or Peeces of Breade I passe by S. Cyprian S. Augustine Gelasius Theodoretus and other Ancient and Holy Fathers accordinge vnto whose moste plaine Woordes and Authorities if there be Breade remaininge in the Sacrament then is there somewhat els bisides Accidentes What M. Harding may say that saith so much it is easy to see but that Shewes and Accidentes hange emptie without the Substance of Breade and Wine none of the Olde Fathers euer saide M. Hardinge The .8 Diuision And this is a matter to a Christian man not harde to beleeue For if it please God the almightie Creator in the condition and state of thinges thus to ordeine that substances created beare and susteine accidentes why may not he by his almightie power conserue and keepe also accidentes without Substance sithe that the very Heathen Philosophers repute it for an Absurditie to say Primam causam non posse id praestare solam quod possit cum secunda that is to say that the first cause whereby they vnderstande God cannot doo that alone whiche he can doo with the seconde cause whereby they meane a Creature The B. of Sarisburie Cicero saith A simple Poâ—te when he cannot tel howe to shifte his maters imagineth some God suddainely to come in place a litle to astonne the people and there an ende So M. Hardinge findinge him self muche encumbred with his Accidentes is faine to bringe in God with his whole Omnipotent Power to holde them vp Children in the Scholes are taught to knowe that an Accident hath no Beinge without a Subiecte Which rule beinge otherwise euermore true hath Exception as M. Hardinge saith onely in this Sacrament wherein be the Accidentes and Shewes of Breade and Wine and yet no Subiecte For they are not in the Breade bicause as he saith that is gonne nor in the Aier for that cannot be seene nor in Christes Bodie for that is not rounde c. So there is a white thinge yet nothinge is white And a rounde thinge yet nothinge is rounde Therefore for as muche as these Accidentes neither are hable to stande alone nor haue any subiecte there to reast in for that cause M. Harding saith they be susteined by the Power of God One saith Nec Deus intersit nisi dignus vindice nodus Inciderit Neuer bringe foorth any God in a Tragedie to plaie a parte onles it be vpon some occasion of greate mater meete for a God to take in hande S. Paule saith Deus portat omnia verbo virtutis suae God beareth al thinges by the Woorde of his power And
thinge of the Sacramente that is to saye for the outwarde Formes onely whiche are the Holy Signe of Christes very Bodie presenâ—e vnder them conteined VVhereof we must gather that when so euer the Fathers doo cal this most excellent Sacrament a Figure or a Signe 187 they woulde be vnderstanded to meane none otherwise then of those outwarde Formes and not of Christes Bodie it selfe whiche is there presente not Typically or Figuratiuely but Really and Substantially Onlesse perhaps respecte he had not to the Bodie it selfe present but to the maner of presence as sometimes it happeneth So is S. Basile to be vnderstanded in Liturgia callinge the Sacrament Antitypon that is a Samplar or a Figure and that after Consecration as the Copies that be nowe abroade be founde to haue So is Eustathius to be taken that greate learned Father of the Greeke Churche who so constantly defended the Catholique Faithe againste the Arians cited of Epiphanius in 7. Synodo Albeit concerninge S. Basile Damascene and Euthymius likewise Epiphanius in the seconde Nicene Councel Acti 6. and Marcus Ephesius who was presente at the Councel of Florence woulde haue that place so to be taken before Consecration 188 As S. Ambrose also callinge it a Figure of our Lordes Bodie and Bloude li. 4. De Sacramentis cap. 5. The B. of Sarisburie M. Hardinge as he is content to yeelde to these names Figure Signe Token c. so the addeth therto an Exposition of his owne suche as I beleue he canne hardly finde the like in any Ancient Father Therefore it must be suche a Figure not as the Olde Doctours and learned Fathers haue at any time vsed but suche as M. Hardinge canne best imagine and therefore nowe not the Olde Doctours but M. Hardinges Newe Figure In deede Tertullian saith Haeretici nudas voces coniecturis quò volunt rapiunt Heretiques by their Coniectural Gheasses drawe bare woordes whither they liste With such conditions yâ— wicked Heretique Nestorius was contented to graunte Christe to be God but by his lewde Exposition he made him no God For thus he saide Non inuideo Christo Diuinitaâ—eÌ„ suaÌ„ Hoc ego fieri possuÌ„ si volo It greeueth me not to confesse Christe to be God I mee selfe can be God too if I list The Pelagian Heretiques notwithstandinge they were the enimies of Goddes Grace yet beinge forced by disputation and conference were contente to yeelde and to confesse the Grace of God But by their phantastical Exposition in the ende they made it no Grace at al. In like manner M. Hardinge notwithstandinge he be driuen by force to confesse the name of Figure yet as he gloaseth it with his colours in deede he maketh it no Figure Sometimes he saith it is a Figure of Christes Bodie secretely beinge there Sometimes it is a Figure of the life to come Sometimes Common Breade is a Figure Sometimes the Accidente and owtwarde Fourme of Breade is a Figure Sometimes Christes Bodie Inuisible is a Figure of Christes Bodie Uisible Al hitherto M. Hardinge Sometimes also it is a Figure of the Churche So saith Hosius Sacramenta nostra sunt quodammodò per Figuram ipsum Corpus Christi cuius SacrameÌ„ta sunt id est Ecclesia Our Sacramentes are in a manner by a Figure the very Bodie of Christe whereof they be Sacramentes That is to saie Our Sacramentes be the Churche Thus many waies these menne haue sought to make vp a newe kinde of Figure suche as neither Grammaxian nor Rhetorician nor Diuine euer vnderstoode before Significat It signifieth is as muche to saie saith M. Hardinge as Continet It conteineth It is a Figure that is to saie It is the thinge it self It is a Figure that is in conclusion It is no Figure Yet al these Figures in the ende be not sufficient to expounde one Figure Trueth is euer certaine and simple contrary wise falsheade is doubteful and double How muche better were it for these men to speake so as the Olde learned Fathers were contente to speake S. Augustine saithe De â—ignis diâ—â—erens hoc dico ne quis in eis attendat quòd sunt sed potiùs quòd Signa sunt hoc est â–ª quòd Significant Reasoninge of Signes I say thus let noman consider in them that thei be but rather that thei be Signes that is to saie that they doo Signifie Againe he saithe Cauendum est ne Figuratam orationem ad Literam accipias Ad hoc pertinet quod Apostolus air Litera occidit VVe must beware that we take not a Figuratiue speache accordinge to the Letter For thereto it perteineth that the Apostle saithe â–ª The Letter killeth S. Hierome saithe Quando dico Tropicam locutionem doceo verum non esse quod dicitur sed Allegoriae nubilo Figuratum When I name a Figuratiue speache I meane that the thinge that is spoken is not true but fashioned vnder the Cloude of an Allegorie Likewise Chrysostome Non alienum oportet esse Typum à Veritate alioqui non esset Typus Neque omninò adaequari Veritati alioqui Veritas ipsa foâ—et The Figure may not be farre of from the Truethe otherwise it were no Figure Neither maye it be eauen and one with the Truethe otherwise it woulde be the Trueth it selfe and so no Figure These thinges considered it may soone appeare how faithfully and how wel to his purpose M. Hardinge allegeth this place of S. Augustine Hoc est quod dicimus c. This is it that we saye whiche we goe about by al meanes to prooue that the Sacrifice of the Churche is made of twoo thinges and standeth of twoo thinges of the Visible Kinde or Nature of the Elementes and of the Inuisible Fleashe and Bloude of our Lorde Iesus Christe Of the Sacrament the outwarde Holy Signe and the thinge of the Sacrament whiche is the Bodie of Christe Hereof M. Hardinge geathereth that the Bodie of Christe lieth hidden vnder the Accidentes S. Augustines woordes be true But M. Harding with his gheasses is muche deceiued For of this woorde Specie he concludeth that the Substance of Breade is gonne and nothinge remaininge but onely Accidentes and of this woorde Inuisibili he geathereth that Christes Bodie is there Really incloased And so he maketh a Commentarie farre biside his texte But what woulde he haue saide if he had seene these woordes of S. Hierome Venit Philippus OsteÌ„dit ei lesum qui Clausus Latebat in Litera Philip came and shewed him Iesus that lay hidden in the Letter Or these woordes in the Seconde Councel of Nice Christus ipse habitat in ossibus mortuorum Christe him selfe dwelleth in Deade mens Boanes Or these of Angelomus Deus pater Filium suum vnigenitum in Litera Legis Iudaeis nescientibus absconditum habuit God the â—ather had his onely begotten Sonne Iesus Christe hidden in the Letter of the Lawe the Iewes not knowinge it Woulde he
of these woordes conclude that Christe is Really Hidden either in deade mens Boanes or in the Prophete Esaie or in the Letter of the Lawe Certainely S. Augustine speaketh not one Woorde neither here nor els where neither of Accidentes without Subiecte nor of any Real Presence And al be it his woordes here be not very darke yet in other places bothe often and plainely he expoundeth him selfe For thus he saithe Mysteria omnia Interioribus Oculis videnda sunt id est Spiritualiter Al Mysteries muste be considered with the Inner Eyes that is to say Spiritually And againe In Sacramentis aliud videtur aliud intelligitur In Sacramentes wee see one thinge and wee vnderstande an other thinge So Chrysostome speakinge of the Water of Baptisme Ego non aspectu iudico ea quae videntur The thinges that be seene in Baptisme I consider not with my Bodily eie So likewise Origen Bene Circumcisionem Signum appellauit quia in ipsa aliud videbatur aliud intelligebatur He called Circumcision rightly a Signe for that in it one thinge was seene and an other thinge was vnderstanded Thus in Sacramentes we sée one thinge with our eye and an other thinge with our minde With our Bodily eie we sée the Bread with our Faithe wee see the Bodie of Christe Thus the Sacramente consisteth of twoo partes Of the whiche the one is before our eies the other in Heauen and so the one Uisible and the other Inuisible So saithe S. Augustine Non oportet esse contentum superficie Literae sed ad intelligentiam peruenire We may not stande content with the outwarde sighte of the letter but muste goe further vnto the meaninge S. Augustine meaneth not by these woordes that the vnderstandinge of the Scriptures lieth Really hidden vnder the Letter He him selfe better expoundeth his owne meaninge in this wise In veteri Testamento occultabatur nouum quia occult◠Significabatur The Newe Testament was hidden in the Olde bicause it was secretely or Inuisibly Signified in the Olde Nowe let vs examine the grounde of M. Hardinges gheasses S. Augustine nameth Visibilem Speciem the visible kinde of the Elementes Ergo saith M. Harding he meaneth onely the Accidentes or outwarde Formes of Breade and VVine and not the Substance The weakenesse of this Conclusion procéedeth of the misvnderstandinge of the Termes For S. Augustine in this place vseth not this woorde Species for the outwarde Shewe but for the very Substance of the thinge it selfe So S. Ambrose saithe twise togeather in one place Sermo Dei Species mutat elementorum The Woorde of God changeth the Kindes of the Elementes And againe Ante benedictionem alia Species nominatur Before the Consecration it is called an other Kinde In these and other like places M. Hardinge cannot wel say that Species signifieth an Accident or outwarde Shewe Neither doothe this woorde Uisible importe any suche External Forme as is here imagined But onely excludeth the Bodie of Christe whiche is in Heauen Inuisible to our Bodily eies and Uisible onely to the eies of our Faithe And so the Water in Baptisme is called Forma Visibilis a Visible Kinde or Element accordinge to the general Definition of al Sacramentes So S. Augustine saith Aliud Iudaei habebant aliud nos sed specie Visibili quod tamen idem Significaret The Iewes had one thing for their Sacramēt we an other in deede of an other Visible Forme or Kinde which notwithstādinge Signified the same thinge that our Sacramēt doothe Signifie Likewise he saithe Quod videtur Speciem habet Corporalem quod intelligitur fructum habet Spiritualem The thinge that we see hath a Corporal Shewe but the thinge that we vnderstande hath fruite Spiritual And in this sense Chrysostome saithe of the Sacrament of Baptisme Christus in Sensibilibus Intelligibilia nobis tradidit Christe in Sensible thinges hath geuen vs thinges Spiritual By these we see bothe M. Hardinges grosse erroure and also for what cause the Olde godly Fathers cal Christes Bodie Inuisible That is for that beinge in Heauen we sée it with our Faith with our minde and with the eies of our vnderstandinge Neither maie M. Hardinge of this woorde Inuisible reason thus as he seemeth to doo Christes Bodie is Inuisible Ergo it lieth hidden vnder Accidentes For S. Ambrose in like phrase of woordes speaketh thus of Baptisme Sacri Fontis vnda nos abluit Sanguis Domini nos redemit Alterum igitur Inuisibile alterum Visibile testimonium Sacramento consequimur Spirituali The Water of the Holy Fonte hath washed vs Christes Bloude hath redeemed vs. Therefore by a Spiritual Sacrament we obteine two Testimonies the one Inuisible the other Visible Here S. Ambrose saith Christes Bloude in Baptisme is Inuisible Yet maie we not conclude thereof that Christes Bloude is hidden vnder the Accidentes or Shewes of Water So Origen saith Baptismus Iohannis videbatur Christi Baptismus est Inuisibilis Iohns Baptisme was seene But Christes Baptisme is Inuisible And notwithstandinge al these thinges be plaine to any man that hath eies to see yet that the weakenes and folie of these shiftes maie throughly appeare let M. Hardinge shewe vs wherein in what respecte his naked Shewe of Formes and Accidentes canne be the Sacrament of Christes Bodie For thus he saith and doubleth and repeteth the same and maketh it the staie and grounde of this whole Treatie The Signe or Signification of this Sacrament as S. Cyprian saith standeth in Refreashinge and Feedinge So saith Rabanus Maurus Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nuncupatur Et quia vinum Sanguinem operatur in Carne ideò illud ad Sanguinem Christi refertur Bicause Breade confirmeth the harte of the Bodie therfore it is conueniently called the Bodie of Christe And bicause wine woorketh Bloude in the Fleashe therefore it hath relation to the Bloude of Christe Likewise bicause Water washeth awaie the soile and filth of the Bodie therefore as Gregorie Nyssene saith Christe appointed it to the Sacrament of Baptisme to Signifie the Inwarde Wasshinge of our Soules Nowe although M. Hardinge canne saie many thinges yet this thinge I thinke he wil not say that our Bodies be feadde with his Shewes and Accidents Or if he so saie as in deede they are driuen so to saie then wil the very Natural Philosopher reprooue his folie For the Philosopher saith as in deede true it is Ex ijsdem nutrimur sumus We consist of the same thinges wherewith we are nourished Therefore if M. Hardinge wil saie The Substance of our Bodie is feadde with Accidentes then must he likewise saie The Substance of our Bodie dooth stande of Accidentes Hereof we maie very wel reason thus The Accidentes or Shewes of Breade and Wine feede not our Bodies as Christes Bodie feedeth our soules Ergo The Accidentes and Shewes of Breade and Wine are not the Sacramentes of Christes
Bodie Contrary wise S. Cyprian Ireneus Rabanus and other Ancient Fathers saie The Substance of the Breade feedeth our Bodie c. Ergo The Substance of the Breade is the Sacrament of Christes Bodie And againe M. Hardinge standinge vpon this simple grounde cannot possibly auoide many greate inconueniences For if the Shewes and Accidentes be the Sacrament then for as muche as in one Breade there be many Accidentes as the Whitenes â–ª the Roundenes the Breadth the Taste c. and euery such Accident is a Sacrament he canne by no Glose or conueiance shifte him self but in steede of one Sacrament he must needes graunte a number of Sacramentes auoidinge one Figure he must be driuen to confesse a greate many Figures Touchinge S. Basile M. Hardinge seemeth to confesse that his bookes are disordred and that nowe sette after Consecration that sometimes was before and yet he sheweth vs not who hath wrought this treacherie I trowe they haue corrupted and falsified their owne bookes But Basile calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Samplar a Signe or a Token of Christes Bodie before the Consecration and so Damascenus Euthymius and one Epiphanius and Marcus Ephesius late writers haue expounded it Here marke wel good Reader the Nicenesse and curiositie of this people without cause Sooner then they wil confesse as the Ancient Catholique Fathers doo that the Sacrament is a Figure of Christes Bodie they are contente to saie It is a Sacrament before it be a Sacrament and so a Figure before it be a Figure For howe canne the Sacrament be a Sacrament or what canne the bare Breade Signifie before Consecration Or who appointed or commaunded it so to Signifie But to leaue these M. Hardinges Newe Fantastical Doctours with their Mystical Expositions S. Ambrose in his time thought it no Heresie to write thus Ante Consecrationem alia Species nominatur Post Consecrationem Corpus Christi Significatur Before Consecration it is called an other Kinde After Consecration the Bodie of Christe is Signified And againe In Edendo Potando Corpus Sanguinem Christi quae pro nobis oblata sunt Significamus He saith not Before Consecration but euen in receiuinge the Holy Communion whiche he calleth Eatinge and Drinkinge we Signifie the Bodie and Bloude of Christe that were offered for vs. Thus the Olde Fathers called the Sacrament a Signe or Figure of Christes Bodie after it was Consecrate But before Consecration neither did they euer calle it so notwithstandinge these Newe Doctours iudgementes to the contrarie nor was there any cause why they shoulde so calle it Yet were they not therefore counted Sacramentaries nor mainteiners of false Doctrine M. Hardinge The .3 Diuision And if it appeare strange to any man that S. Basile shoulde calle those Holye Mysteries Antitypa after Consecration let him vnderstande that this learned Father thought good by that woorde to note the greate secrete of that mysterie and to shewe a distincte condition of present thinges from thinges to come And this consideration the Churche seemeth to haue had whiche in publique praier after holy mysteries receiued maketh this humble petition Vt quae nunc in Specie gerimus certa rerum Veritate capiamus That in the life to come we maie take that in certaine trueth of thinges whiche nowe we beare in shape or shewe Neither doo these woordes importe any preiudice against the trueth of the Presence of Christes Bodie in the Sacrament but they signifie and vtter the most principal trueth of the same when as al outwarde Forme Shape Shewe Figure Sampler and coouer taken awaie wee shal haue the fruition of God him selfe in sight face to face not as it were through a glasse but so as he is in trueth of his Maiestie So this woorde Antitypon thus taken in S. Basile furthereth nothinge at al the Sacramentaries false Doctrine against the trueth of the presence of Christes Bodie in the Sacrament The B. of Sarisburie M. Hardinge for feare of takinge altreth and shifteth him self into sundrie formes in like sorte as the Olde Poetes imagin that one Proteus a suttle felowe in like case was woonte to doo Emonge other his strange diuises he saith Christes Bodie is a Figure of the life that is to come and that he prooueth onely by his portuise without any other further Authoritie But if a man woulde trauerse this Newe Exposition howe standeth M. Hardinge so wel assuered of the same What Scripture what Doctoure what Councel what Warrant hath he so to saie Uerily that Christes Natural Bodie beinge nowe Immortal and Glorious shoulde be a Signe or a Token of thinges to come it were very strange and woonderful but that bare Formes and Accidentes shoulde so Signifie yet were that a woonder muche more woonderful The praier that is vttred in the Churche is good and godly and the meaning thereof very comfortable That is that al Ueles and Shadowes beinge taken away we maye at laste come to the Throne of Glorie and see God face to face For in this life we are ful of imperfections and as S. Paule saithe VVe knowe ex parte Vnperfitely wee Prophecie vnperfitely â—ut when that thinge that is perfite shal come then shal imperfection be abolished Now we see as through a seeinge glasse in a riddle but then we shal see face to face Therefore S. Augustine saithe Vita est Christus qui habitat in Cordibus nostris interim per Fidem pâ—st etiam per Speciem Christe is our lyfe that dwelleth in our hartes in the meane while by Faith and afterwarde by sight So S. Ambrose Vmbra in lege Imago in Euangelio Veritas in coelestibus The Shadowe was in the Lawe the Image is in the Gospel the Truethe shal be in the Heauens So S. Basile Nunc iustus bibit aquam viuentem posthac abundantiùs bibet quando adscribetur in Ciuitatem Dei sed nunc in Speculo in aenigmate per modicam comprehensionem rerum Coelestium tunc autem flumen vniuersum recipiet Euen nowe the iuste man drinketh the VVater of life and hereafter he shal drinke the same more abundantly when he shal be receiued into the Cittie of God Nowe he drinketh as in a seeingeglasse or a riddle by a smal vnderstanding of Heauenly thinges But then he shal receiue the whole streame This is it that the Churche praieth for that al imperfection sette aparte our Corruptible Bodies may be made like vnto the glorious Bodie of Christe Hereof M. Hardinge séemeth to reason in this wise VVe shal see God face to face Ergo Christes Bodie is Really Present in the Sacrament Or thus VVe shal see God face to face Ergo The Sacrament Signifieth not Christes Bodie but the life that is to come By suche argumentes M. Hardinge confoundeth al the Sacramentaries false Doctrine M. Hardinge The .4 Diuision And bicause our aduersaries doo muche abuse the simplicitie of the vnlearned bearing
them in hande that after the iudgement and Doctrine of thauncient Fathers the Sacrament is 189 but a Figure a Signe a Token or a Badge and conteineth not the very Bodie it selfe of Christe for proufe of the same alleginge certaine their saieinges vttered with the same termes I thinke good by recital of some the chiefe suche places to shewe that they be vntruely reported and that touchinge the Veritie of the Presence in the Sacramente they taught in their daies the same Faith that is taught nowe in the Catholique Churche Holie Ephrem in a booke he wrote to those that wil searche the Nature of the Sonne of God by mannes reason saithe thus Inspice diligenter quomodo sumens in manibus Panem benedicit ac frangit in Figura immaculati Corporis â—ui Calicemque in Figura pretiosi Sanguinis sui Benedicit tribuit Discipulis suis Beholde saithe he diligently howe takinge Breade in his handes he blesseth it and Breaketh it in the Figure of his vnspotted Bodie and blesseth the Cuppe in the Figure of his pretiouse Bloud and geueth it to his Disciples 190 By these woordes he sheweth the partition diuision or breakinge of the Sacrament to be done no otherwise but in the outwarde Formes whiche be the Figure of Christes Bodie Present and vnder them conteined VVhiche Bodie nowe beinge gloriouse is no more broken nor parted but is indiuisible and subiecte no more to any Passion and after the Sacrament is broken it remaineth whole and perfite vnder eche portion The B. of Sarisburie If we abuse the simplicitie of the people vtteringe plainely simply the very woordes of the Ancient Fathers then did the Fathers them selues likewise abuse the simple people for that they of al others first vttered and published the same woordes and specially for that they neuer qualified the same with any of these M. Hardinges Newe Constructions But if we abuse the people speakinge in suche wise as the Olde Catholique Fathers spake so longe before vs what then maie we thinke of M. Hardinge that commeth onely with his owne woordes that wreasteth and falsifieth the woordes of the Holy Fathers and by his strange Expositions maketh them not the Fathers woords Gelasius saith In the Sacrament there remaineth the Substance of Breade and Wine That is to saie saith M. Hardinge There remaine the Accidentes of Breade and Wine Ireneus and Iustinus Martyr saie The Breade of the Sacrament increaseth the Substance of our Fleashe Then meaninge is saith M. Hardinge that the Accidentes of the Breade increase the Substance of our Fleashe S. Ambrose saith Post consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified M. Hardinge saith No not so But after Consecration the life to come is Signified Nowe iudge thou indifferently good Reader whether of vs abuseth the simplicitie of the people Nowe let vs see howe he handleth this good Olde Father Ephrem In deede here he maketh the darkenes light and the light darkenes For Ephrems woordes be so plaine as nothinge canne be plainer Christ tooke Breade and blissed it and brake it in Figure or as Christe him self vttreth it in Remembrance of his Blissed and Unspotted Bodie But M. Hardinges Exposition vpon the same is so peruerse and so wilful as if it were frée for him to glose and fansie what him listeth Ephrem saith Christ tooke and brake Breade M. Hardinge saith Christe brake Formes and Accidentes and brake no Breade Ephrem saith The Breade is a Figure of Christes Bodie M. Hardinge saith The Breade is no Figure of Christes Bodie To be shorte Ephrem saith Christe breake Breade in Figure or Remembrance of his Bodie Ergo saith M. Hardinge Christes Bodie is there present vnder the Forme of Breade Suche regarde hath he to the simplicitie of the people Certainely Ephrem saith not neither that the Formes or Shewes be broken nor that the same Formes be Figures of Christes Bodie nor that Christes Bodie is presently in them conteined And therefore M. Hardinge in his guileful construction of the same hath included greate Untrueth M. Hardinge The .5 Diuision Againe by the same woordes he signifieth that outwarde breakinge to be a certaine holy Figure and representation of the Crucifieinge of Christe and of his Bloude sheddinge whiche thinge is with a more clearnes of woordes set foorth by S. Augustine In sententijs prosperi Dum frangitur Hostia dum Sanguis de Calice in ora Fidelium funditur quid aliud quà m Dominici Corporis in Cruce immolatio eiusque Sanguinis de Latere effusio designatur VVhiles the Hoste is broken whiles the Bloude is powred into the mouthes of the faithful what other thinge is thereby shewed and set foorth then the Sacrificinge of Christes Bodie on the Crosse and the sheddinge of his Bloude out of his side And by so dooinge the commandement of Christe is fulfilled Doo this in my Remembrance The B. of Sarisburie Here hath M. Hardinge founde out a newe kinde of Figures farre differinge from al the rest The Breakinge of the Accidentes saith he is a token of the Breakinge of Christes Bodie and this he thinketh him self wel hable to prooue by certaine woordes of S. Augustine Wherein notwithstandinge he finde but smal helpe in the texte for S. Augustine maketh no manner mention neither of any Real or Fleashly Presence nor of Breakinge of Formes or Accidentes yet is he somewhat reliued by the Glose For the woordes thereof are these Secundum hoc dices Ipsa Accidentia frangi dare sonitum Accordinge to this thou shalt say that the very Accidentes and Shewes are Broken and geue a Cracke Thus wee see there is no inconuenience so greate but these men can wel defende it But S. Augustine saithe Sanguis in ora Fidelium funditur Ergo saithe M. Hardinge Christes Bloude is there Presente I marueile muche where M. Hardinge learned this strange Logique For S. Hierome saithe in like sorte Quando audimus Sermonem Domini Caro Christi Sanguis eius in auribus nostris funditur When wee heare the Woorde of God the Fleashe of Christ and his Bloude is powred into our eares Wil M. Hardinge conclude hereof by his newe Logique that when we heare Goddes woorde Christes Fleash and Bloude are Really Present Here once againe I must doo thée good Reader to vnderstande that a SacrameÌ„t according to the Doctrine of S. Augustine beareth the name of that thinge whereof it is a Sacrament And for example he saithe Sacramentum Sanguinis Christi secundum quendaÌ„ modum Sanguis Christi est The Sacrament of Christes Bloude after a certaine manner of speache is the Bloude of Christe Againe he saithe in the same Epistle Consepulti sumus Christo per Baptismum Non ait Sepulturam significamus sed prorsus ait Consepulâ—i sumus Sacramentum ergo tantae rei non nisi eiusdem rei vocabulo nuncupauit We are buried togeather with Christ
by Baptisme He saithe not We doo Signifie our Burial but he saith plainely Wee are Buried togeather Therefor S. Paule would not cal the SacrameÌ„t of so greate a thinge but onely by the name of the thinge it selfe Likewise he saithe Solet â—es quae Significat eius rei nomine quam Significat nuncupari Non dixit Petra Significat Christum sed tanquam hoc esset quod vtique per Substantiam non erat sed per Significationem The thinge that Signifieth is commonly called by the name of that thinge that it Signifieth S. Paule saithe not The Rocke Signified Christe but The Rocke was Christe as if the Rocke had beene Christe in deede Yet was it not so in Substance and in deede but by way of Signification Thus therefore saith S. Augustine Whiles the Sacrament is broken and the Sacrament of Christes Bloude whiche is called Bloude is powred into the mouthes of the Faithful what thinge els is thereby shewed but the offering vp of Christes Bodie vpon the Crosse and the sheaddinge of his Bloude from his side Therefore S. Augustine saithe Ita facit nos moueri taÌ„quam videamus Praesentem Dominum in Cruce So it causeth vs to be mooued euen as though we should see our Lorde Present on the Crosse. This is S. Augustines vndoubted meaninge These thinges considered the weight of M. Hardinges argument wil soone appeare For thus he reasoneth The rentinge of Christes Bodie and the sheaddinge of his Bloude is expressed in the Mysteries Ergo Christes Bodie is there Really present vnder Shewes and Accidentes M. Hardinge The. 6. Diuision That it maye further appeare that these woordes Figure Signe Image Token and suche other like sometimes vsed in aunciente writers doo not exclude the truthe of thinges exhibited in the Sacrament but rather shewe the secrete maner of thexhibitinge amongest al other the place of Tertullian in his fourthe booke contra Marcionem is not to bee omitted specially beinge one of the chiefe and of moste appearance that the Sacramentaries bringe for proufe of their Doctrine Tertullians woordes be these Acceptum Panem distributum Discipulis suis Corpus suum illum fecit Hoe est Corpus meum dicendo id est Figura Corporis mei The Breade that he tooke and gaue to his Disciples he made it his Bodie in saieinge This is my Bodie that is the Figure of my Bodie The double takinge of the woorde Sacramente afore mentioned remembred and consideration had howe the Sacramentes of the Newe Testament comprehend two thinges 191 the outwarde 1 Visible formes that be 2 Figures Signes and Tokens and also and that chiefely a Diuine thingâ— vnder them 3 accordinge to Christes promise 4 couertly conteined specially this beinge weyed that this moste Holye Sacrament consisteth of these two thinges to witte of the Visible Forme of the outwarde Elementes and the Inuisible Fleashe and Bloude of Christe that is to saye of the Sacrament and of the thinge of the Sacrament Tertullian maye seeme to speake of these two partes of the Sacrament iointely in this one sentence For firste he speaketh most plainely of the very Bodie of Christe in the Sacrament and of the meruailouse tourninge of the Breade into the same The Breade saith he that he tooke and gaue to his Disciples he made it his Bodie VVhiche is the Diuine thinge of the Sacramente Then foorthwith he saith that our Lorde did it by saiynge This is my Bodie that is the Figure of my Bodie By whiche woordes he sheweth the other parte the Sacrament onely that is to saye that Holye outwarde Signe of the Forme of Breade vnder whiche Forme Christes Bodie into the whiche the Breade by Goddes power is tourned is conteined whiche outwarde Forme is verily the Figure of Chrisâ—â— Bodie present whiche our Lorde vnder the same conteined deliuered to his Disciples and nowe is likewise at that Holy Table to the faitheful people deliuered where the order of the Catholike Churche is not broken The B. of Sarisburie If this place of Tertullian be the chiefe and of greatest appearance for the Sacramentaries as M. Hardinge saithe I maruel it is so coursely answeared The woordes be bothe very fewe and also very plaine But with this copious Commentarie of M. Hardinges glosinge it wil be very harde for the Reader to finde out any parte of Tertullians meaninge I wil firste open the occasion of the writinge and then lay foorthe the Woordes That donne I doubte not but the sense wil stande cleare and easy of it selfe Marcion the Heretique against whome Tertullian wrote helde and mainteined this erroure That Christe receiued of the Blissed Uirgin not the very Nature and Substance but onely the outwarde Formes and Shewes of Mans Bodie Out of whose springes M. Hardinge and the reste of that side as it may appeare haue drawen their Doctrine of Accidentes standinge without Subiecte This fonde Heresie Tertullian reprooueth by this reason A Figure of a Bodie presupposeth a very Natural Bodie For of a Shewe or a Fantasie there can be no Figure But Christe gaue vnto his Disciples a Figure of his Bodie Therefore it muste néedes folowe that Christe had a very Natural Bodie As euery parte of this Argument is true so the proportion and forme of the same importeth a necessary sequele in reason The woordes stande thus Acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo Hoc est Corpus meum id est Figura Corporis mei Figura autem non esset nisi Veritatis esset Corpus Coeterum vacua res quae est Phantasma Figuram capere non potest Christe takinge the â—reade and distributinge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saye This is a Figure of my Bodie But a Figure it coulde not be onlesse there were a Bodie of a truethe and in deede For a voyde thinge as is a fantasie can receiue no Figure These woordes are plaine of them selfe and if truethe onely might suffice woulde require no longe Exposition Nowe good Reader marke wel M. Hardinges considerations touchinge the same and thou shalte see the Darkenes of Aegypte brought in to cleare the shininge Sunne Firste he saithe The Accidentes and Shewes maye wel be the Sacrament Yet againe he saithe Christes Bodie it selfe may be the Sacrament Thirdly he saithe Tertullian ioineth these twoo senses iointely bothe togeather And so by his conninge he hath founde out twoo Sacramentes in one Sacrament Al this is M. Hardinges Glose For there is not one woorde thereof in the Texte neither of Accidentes nor of Christes Bodie as beinge a Sacrament of it selfe nor of this combiningâ— of twoo Sacramentes bothe in one M. Hardinge saithe Tertullian speaketh of a marueilous turninge But Tertullian speaketh no suche woorde neither of Miracle nor of turninge M. Hardinge saithe Tertullian speaketh of Holy Outwarde Formes But Tertullian not once nameth any kinde of Formes By M. Hardinges reporte Tertullian saithe
farre biside the Teâ—te If these woordes be false why dothe M. Hardinge here allege them Why are they not rectified either by Gratian or by the Glose or at leaste by some note in the Margin And why are they published for a Rule of our Faithe If they be true why shoulde we shunne them Or why shoulde we beware and take heede of them specially beinge vttred without Figure or Metaphore or Heate of Speache M. Hardinge The .8 Diuision The woordes of Hilarius the Pope vtter the same doctrine Corpus Christi quod sumitur de altari Figura est dum Panis Vinum videtur extra veritas autem dum Corpus Christi interius creditur The Bodie of Christe whiche is receiued from the Aultar is the Figure whiles Breade and VVine are seene outwardly and it is the trueth whiles the Bodie and Bloude of Christe are beleeued inwardly The B. of Sarisburie These woordes of Hilarie are partely answeared before His meaninge is this The Breade that wee see with our senses is the Figure but the very Substance of the Sacrament that thereby is Signified is the Bodie of Christe in Heauen The Breade is receiued with our Bodily mouthe The Bodie of Christe onely with our Faithe And thus these twoo woordes Extra and Interiùs whiche Hilarie vseth haue relation to our Mouthe and to our Faithe and so to the Sacrament that is Present before vs and to the Bodie of Christe that is at the Right Hande of God And in this sense S. Augustine saithe Aqua exhibet Forinsecùs Sacramentum Gratiae Spiritus operatur Intrinsecus Beneficium Gratiae The Water outwardely sheweth the Sacrament of Grace and Inwardely the Sprite worketh the benefite of Grace And to come neare to the woordes of Hilarie S. Augustine againe saith Habent Foris Sacramentum Corporis Christi sed rem ipsam non tenent Intus cuius est illud Sacramentum Outwardely they haue the Sacrament of Christes Body but Inwardly they haue not the thing it selfe whereof that thinge is a Sacrament Further wee may saye that Christes Bodie is in the Sacrament it selfe vnderstandinge it to be there as in a Mysterie But to this manner of Beinge there is required neither Circumstance of place nor any Corporal or Real Presence So Chrysostome saithe Oleum Visibile in Signo est Oleum Inuisibile in Sacramento est Oleum Spirituale Intus est Oleum Visibile Exteriùs est The Visible Oile is in a Token the oile Inuisible is in a Sacrament The Spiritual Oile is within the Visible Oile is VVithout So Paulinus writeth to Cytherius In suarum literaruÌ„ Corpore Paulus Magister adfuit Paule the Teacher was present in the Bodie of his Letters So S. Augustine Nouum Testamentum absconditum erat in Lege The New Testament was hidden in the Law So the Ancient Father Origen In vestimento podêris erat Vniuersus Mundus The whole VVorlde was in the Priestes â—onge gowne So Chrysostome In Scripturis insertum est Regnum Dei The Kingedome of God is inclosed in the Scriptures So Paulinus writinge vnto S. Augustine In hoc Pane Trinitatis soliditas continetur In this Cake the perfection of the Holy Trinitie is conteined I vse purposely the moe examples in this behalfe for that I see many of simplicitie are deceiued thinkinge that one thinge cannot possibly be in an other onlesse it be conteined in the same Presently Really and in deede Yet it is written in that fonde Councel of Nice the Seconde Qui Imaginem Imperatoris videt in ea Imperatorem ipsum coÌ„templature He that seeth the Emperours Image in the same seeth the Emperour him selfe Likewise saithe Prudentius Legis in effigie Scriptus per aenigmata Christus Christe written by Figures in the Shew of the Law Therefore M. Hardinges errour herein standeth in ouer grosse vnderstandinge of these woordes Extra and Interiùs For by the Former he can conceiue nothing els but Accidentes by the later nothing but Christes Bodie vnder the same secretly hidden whiche was neuer any parte of this Holy Fathers meaning M. Hardinge The .9 Diuision Thus the Fathers cal not onely the Sacrament but also the Bodie and Bloud of Christe it selfe in the Sacrament sometimes the truthe sometimes a Figure the trueth that is to wit the very and â—rue Bodie and Bloud of Christe a Figure in respecte of the manner of beinge of the same there present whiche is Really and Substantially but Inuisibly vnder the visible forme of the outwarde Elementes And so Tertullian meaneth by his That is the Figure of my Bodie as though Christe had shewed by the woorde Hoc that whiche was Visible whiche verily is the Figure of the Bodie right so as that whiche is the Inuisible inwarde thinge is the trueth of the Bodie VVhich interpretation of Tertullian in deed is not accordinge to the right sense of Christes woordes thoughe his meaninge swarue not from the truethe For where as our Lorde saide This is my Body he meante not so as though he had saide the outwarde forme of the Sacramente whiche here I deliuer to you is a Figure of my Bodie vnder the same conteined for as muche as by these woordes Hoc est he shewed not the Visible forme of Breade but the Substance of his very Bodie into whiche by his Diuine power he tourned the Breade And therefore 192 none of al the Fathers euer so expounded those woordes of Christe but contrarywise namely Theophylacte and Damascene He saide not saithe Theophylacte This is a Figure but This is my Bodie The Breade nor VVine meaninge their outwarde Formes saith Damascene is not a Figure of the Bodie and Bloude of Christe Not so in no wise But it is the Bodie it selfe of our Lorde Deificated sithe our Lorde him selfe saithe This is my Bodie not the Figure of my Bodie but my Bodie and not the Figure of my Bloude but my Bloude c. The B. of Sarisburie Here is imagined an other strange kinde of Figures For Christes Bodie it selfe is now become a Figure But Hilarius saith Figura est quod extrà videtur The Figure is that is seene outwardly And S. Augustine saith Signum est quod speciem ingerit òculis A Signe is a thinge that offereth a sight vnto the eies Wherefore by M. Hardinges iudgement Christes very Bodie appeareth outwardely and is séene in the Sacrament with our Corporal eies If so how then is it there secretly as he saide before and vnder couerte If not how then can it be called a Figure In confessinge the one he must needes denie the other If Christes Bodie be a Figure it is not in Couerte If it be in couerte it is not a Figure He wil say The Accidentes and shewes are Figures of Christes Bodie there hiddeÌ„ And againe The same Bodie so Inuisibly hidden is a Figure of that Bodie that died Uisibly vpon the Crosse. Thus where as others may not once
I went downe vnto them leauinge the Kingedomes of Heauen that I mighte eate with them hauinge receiued the Forme of Man I leaue S. Augustine S. Ambrose and other like Authorities This mater is prooued more at large in the tenthe Article and sixthe Diuision By these â—ewe it may appeare that this woorde Forma importeth not onely a Shewe but also the very Substance of the Breade In the seconde woorde Operta whiche signifieth Coouered M. Hardinge witingly dissembleth his owne learninge woulde seeme not to know the manner nature of al Sacramentes whiche is to offer one thinge outwardly vnto our senses and an other inwardly to our minde Hereof there is sufficiently spoken before in the Seconde and Eighthe Diuision of this Article Chrysostome saithe In Sensibilibus Intelligibilia nobis tradidit In Sensible and Outwarde thinges Christe hath geuen vs thinges Spiritual And for Example he addeth Sic in Baptismo So it fareth in the Sacrament of Baptisme Thus S. Augustine saithe The godly of the Jewes vnderstoode Christe in their Mannâ— In like sorte Origen speaketh of the letter of the Scriptures Corpora Prophetarum colunt posita in Libris Literis quasi in quibusdaÌ„ Sepulchris They honour the Bodies of the Prophetes laied in their Bookes and Letters as if it were in certaine Graues So S. Augustine Sensus in Litera manet per Literam vindetur The Sense lieth in the Letter and by the Letter it is seene So Nicolaus Cabasilas Spiritus celatur in Litera The Sprite of God is hidden in the Letter I thinke M. Hardinge in these speaches wil not necessarily require any Corporal or Real Presence Thus S. Gregorie saithe Christus in se ipso immortaliter incorruptibiliter viuens iterum in hoc Mysterio moritur Christe liuinge in him selfe immortally and without Corruption dieth againe in this Mysterie Whereupon the Glose saithe Moritur id est Mors eius Repraesentatur Christe dieth that is to say his Death is represented Nowe as Christe dieth in the Sacrament so is his Bodie Present in the Sacrament But Christe dieth not there Really and in déede Therefore Christes Bodie is not there Really and in déede I thought it needeful to vse the moe Examples in this behalfe for that this place of S. Augustine seemeth to carrie the greatest force of al others But as S. Augustine saithe here Christes Bodie is hidden vnder the Forme or Kinde of Breade euen so he saithe Gratia Dei in Veteri Testamento velata latebat The Grace of God laye hidden in the Olde Testament Euen so S. Gregorie saith Vt palea frumentum sic Litera tegit Spiritum As the Chaffe hideth the Corne so the Letter hideth the Sprite Euen so againe S. Augustine saith In Veteri TestameÌ„to occultabarur Nouum The Newe TestameÌ„t was hidden in the Olde But he expoundeth him self Occultabatur id est occultè Significabatur It was hidden that is to saie it was secretely Signified And thus by S. Augustines owne Woordes and exposition we maie likewise saie Caro Christi Operta id est occultè Significata Christes Fleashe is priuily hidden that is to saie as S. Augustine expoundeth it â—t is priuily Signified Thus the Sacrament of Christes Fleashe whiche accordinge to the Doctrine of S. Augustine beareth the name of that thinge that it Signifieth is called Christes Fleashe Inuisible Spiritual and onely to be conceiued by vnderstandinge For the whole worke hereof perteineth not vnto the mouth or teethe as S. Augustine saith but onely to Faith and Sprite And therefore the same S. Augustine expoundinge these woordes of Christe Who so eateth of this Breade shal not die saith thus Quod pertinet ad Virtutem Sacramenti non quod pertinet ad visibile Sacramentum Qui manducat intus non foris qui manducat in Corde non qui premit dente That perteineth to the Effecte and Vertue of the Sacrament not that perteineth to the Visible Sacrament He that eateth inwardly not outwardly that eateth with his harte not that presseth with his teeth Likewise he saith of Moses Aaron and Phinees and others the Faithful of that time VisibileÌ„ cibum Manna Spiritualiter intellexerunt Spiritualiter esurieruÌ„t Spiritualiter gustaueruÌ„t They vnderstoode Manna that Visible meate Spiritually they hungred it Spiritually they tasted it Spiritually By these woordes Intus Inwardly In Corde in the harte Spiritualiter Spiritually S. Augustine expoundeth the meaninge of this woorde Inuisibiliter Inuisibly Therefore Chrysostome saith Mysterium appellatur quia aliud videmus aliud credimus Nam huiusmodi est Mysteriorum nostrorum natura It is called a Mysterie bicause we see one thinge and beleue an other For suche is the Nature of Baptisme and our Lordes Supper which are our Sacramentes or Mysteries So saith S. Ambrose as is alleged before The Water of the Holy Fonte hath washed vs the Bloude of Christe hath redemed vs Alterum igitur Inuisibile alterum Visibile Testimonium c. The one Witnes is Inuisible the other is Visible So the olde Father Origen saith S. Iohns Baptisme was Visible but Christes Baptisme is Inuisible As it is the Mysterie of Baptisme so is it also in the Mysterie of Christes Bodie As Christes Bloude is Inuisible wherewith we are washed so is Christes Fleashe Inuisible wherewith we are feadde And as this Inuisible washinge in Christes Bloude representeth vnto our mindes the Bloude of Christe that was Uisibly sheadde for vs so the Fleashe of Christe that is Eaten Inuisibly representeth vnto vs that Uery Fleashe of Christe that was Uisibly and Sensibly nailed and torne vpon the Crosse. And thus S. Augustines meaninge maie wel stande vpright without any Newe Secresie or Real or Fleashely Presence M. Hardinge The .15 Diuision And therefore in an other place he writeth thus Sicut ergo Coelestis panis qui Caro Christi est suo modo vocatur Corpus Christi cum re vera sit Sacramentum Corporis Christi illius videlicet quod Visibile quod Palpabile mortale in Cruce posituÌ„ est vocaturque ipsa immolatio Carnis quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed significante Mysterio Sic Sacramentum Fidei quod Baptismus intelligitur Fides est As the heauenly Breade saith S. Augustine whiche is the Fleashe of Christ in his maner is called the Bodie of Christe when as in verte deede it is the Sacrament of Christes Bodie euen of that whiche is visible whiche is palpable and beinge mortal was put on the Crosse and the sacrificinge it self of his Fleashe whiche is done by the priestes handes is called the Passion the Death the Crucifieinge of Christe not in trueth of the thinge but in mysterie signifieinge So the Sacrament of Faith whiche is vnderstanded to be Baptisme is Faith By heauenly Breade he vnderstanded not wheaten Breade but that heauenly meate whiche he saith to
Christum persequuntur qui ab eo Christiani dicuntur Amici tui Deus proximi tui aduersus te appropinquauerunt stererunt Coniurasse videtur contrate vniuersitas populi Christiani a minimo vsque ad maximum A planta pedis vsque ad verticem non est sanitas vlla Egressa est iniquitas à senioribus Iudicibus Vicarijs tuis qui videntur regere populum tuum Arcem Sion occupauerunt apprehenderunt munitiones vniuersam deinceps liberè potestatiuè tradiderunt incendio Ciuitatem They are nowe become the persecutours of Christe that of his Name are called Christians O God thy frendes that are neâ—rest aboute thee approache neare and stande against the. The whole Vniuersal Bodie of Christian people seemeth to haue conspired against thee euen from the lowest vnto the highest Wickednes proceedeth forth from thy Vicares the elder Iudges that seeme to gouerne thy people Like heathens and Infidelles they haue inuaded thy Castel of Sion whiche is thy Holy Churche and haue taken al her holdes and freely and by authoritie haue throwen thy whole Cittie into the fier Againe he saith There remaineth nowe nothinge but that Antichrist the Man of sinne the Childe of perdition be reueled Seeinge therefore the Resolution of these Iudges is oftentimes vncertaine doubtful I wil not saie as S. Bernarde seemeth to saie vngodly and wicked we maie the more indifferently and the better saie nowe to M. Hardinge as S. Augustine sometimes saide to the Heretique Maximinus Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaâ—urus obijcere Nec ego huius authoritate nec tu illius teneris Scripturarum authoritatibus noÌ„ quorumcunque proprijs sed quae vtriusque sint communes res cum re causa cum causa ratio cum ratione decertet Neither wil I prescribe against thee by the Councel of Nice nor mâ—ist thou prescribe against mee by the Councel of AriminuÌ„ Neither am I bounde to this Councel nor thou to that By the authoritie of the Scriptures whiche are neither thine nor mine but indifferent and common to vs both let vs compare mater with mater cause with cause and reason with reason Againe he saith in like sorte to the Heretique Cresconius Non debet se Ecclesia Christo praeponere c. Cum ille semper veraciter iudicet Ecclesiastici autem Iudices sicut homines plerunque fallantur The Churche saith S. Augustine maie not set her self aboue Christe c. For Christe euermore iudgeth truely but the Ecclesiastical Iudges as beinge menne are often dâ—ceiued Therefore wée appeale from the Churche to Christe From the partie to the Iudge From the Churche defourmed to the Churche Refourmed From a Churche particular to the Churche Catholique From the False to the True From the Newe to the Olde From a doubtful variable vncertaine vnaduised sentence to a Sentence most firme most stable most certaine most constante that shal stand for euer M. Hardinge The .8 Diuision Nowe if M. Iuel be not so precise in his iudgement of allowinge the firste sixe hundred yeeres after Christ as to condemne the Church that folowed in the next generation then we may allege vnto him the twelfthe Councel of Toledo in Spaine holden in the yeere of our Lorde 680. for proufe that many Masses were celebrated in one Churche in one day For the same appeareth plainely by this Decree of the Fathers there RelatuÌ„ nobis est quosdaÌ„ de Sacerdotibus non tot vicibus CoÌ„munionis Sanctae gratiaÌ„ sumere quot Sacrificia in vna die videntur offerre sed in vno die si plurima per se Deo offerant Sacrificia in omnibus se Oblationibus à Communione suspendunt in sola tantùm extrema Sacrificij Oblatione Communionis Sanctae gratiam sumunt Quasi non sit â—oâ—ies illis veâ—o singulari Sacrificio participandum quoties Corporis Sanguinis Domini nostri Iesu Christi in molatio facta constiterit Nam ecce Apostolus dicit Nonne qui edunt Hostias participes sunt Altaris Certum est quòd hi qui Sacrificantes non edunt 〈◊〉 sunt Dominici Sacramenti Quicunque ergo Sacerdotum demceps Diuino Altaâ—io Sacrificium Oblaturus accesserit se à Communione suspenderit ab ipsa qua se indecenter priuauit graâ—â—a Con munionis anno 〈◊〉 repuâ—â—um â—e nouerit Nam quale erit illud Sacrificium cui nec ipse Sacrificans particeps esse cognoscitur Ergo modis omnibus â—st tâ—nendum vt quoâ—â—escunque Sacrificans Corpus Sanguinem Domini nostri Iesu Christi in Altario iâ—molat toâ—â—s perceptionis Corporis Sanguinis Christi se participem praebeat It is shewed vnto vs that there be certaine Priestes who doo not receiue the grace of the Holy Communion so many times howe many Sacrifices they seeme to offer in one daye But if they offer vp to God many Sacrifices by them selues in one daye in al those Oblations they suspende them selues from the Coâ—â—â—nion and receiue the grace of the Holy Communion onely at the last Oblation of the Sacrifice as though they ought not so oftentimes to be partakers of that true and singular Sacrifice as the Sacrifice of the Bodie and Bloude of our Lorde Iesus Christ hath beene doone For beholde the Apostle saithe Be not they whiche eate Sacrifices partakers of the Aultar It is certaine that they who dooinge Sacrifice doo not eate be giltie of our Lordes Sacrament VVherefore what Priest so â—uer hereafter shal come vnto the Holy Aultar to offer Sacrifice and suspende him selfe from the Communion be it knowen vnto him that he is repelled and thrust awaye from the grace of the Communion wherof he hath vnseemely bereued him selfe wherby is meanâ—e that he standeth excommunicate for the space of one yeere For what a Sacrifice shal that be whereof neither he him selfe that Sacrificeth is knowen to be partaker wherefore by al meanes this is to be kepte that howe oftentimes so euer the Priest dooth Sacrifice the Bodie and Bloude of Iesus Christe our Lorde on the Aultar so oftentimes he receiue and make him selfe partaker of the Body and Bloude of Christe Here by the woorde Sacrifice and offeringe of the Sacrifice the Fathers vnderstande the daiely Sacrifice of the Churche 〈…〉 For though the woorde Missa be of great antiquitie and many times founde in the â—athers yet they vse more commonly the woorde Sacrifice Neither can the enemies of this Sacrifice expouâ—de this Canon of the inwarde Sacrifices of a mannes harte but of that Sacrifice whiche the Priest coâ—meth to the Holye Aultar to offer of the Sacrifice of the Bodie and Bloude of Christe our Lorde offered on the Aultar for so be their woordes where he receiueth the Grace of the Holy Communion whiche is the participation of the Bodie and Bloude of our Lorde Thus muche graunted as by any reasonable vnderstandinge it cannot be drawen nor by racking can
Sacrifice of the Bodie and bloud of our Lorde Iesus Christe whiche the Priest offereth on the aultar Next the trueth and real presence of the Bodie and Bloud of our Lorde in the Sacrifice offered Then Aultars whiche this Councel calleth diuine or holy for the diuine and holy thinges on them offered the Bodie and Bloud of Christ. Furthermore the 200 multitude of Masses in one day For they speake of many Sacrifices that is many Masses Plurima Sacrificia Lastly Priuate Masses For the woordes nec ipse Sacrificans rightly construed and weighed importe no lesse For where as no woorde in this Decree is vttered whereby it may appeare the people to be of necessitie required to receiue if the Priestes had receiued them selues at euery Masse no faulte had beene founde And if the people had receiued without the Priestes in this case it had been reason this Decree should otherwise haue been expressed And so it is cleare that at that time Priuate Masses were saide and doone The B. of Sarisburie The authoritie and credite of this Councel of Toledo is no parte of our question It was holden almoste seuen hundred yéeres after Christe And of greater Antiquitie M. Hardinge is hable to allege none Whiche thinge I trust the indifferent and discrete Reader wil wel remember Concerning these fiue notes whereof one onely toucheth this purpose As this Councel saithe The Priest offereth the Sacrifice at the Aultar or Holy Table euen so Leo saithe Euery of the whole Faithful people likewise offereth vp the same Sacrifice I say not any other but the very selfe same Sacrifice and that in as ample manner as it is offered by the Priest Touchinge Real presence M. Harding seemeth to doo as Children sometimes vse to doo that imagin horsemen and Banners and other strange miracles in the Cloudes It is onely his owne fantasie For there is no suche woorde or mention in the Councel The mater of Aultars is already answeared Priuate Masses and also Multitudes of the same consideration euermore had to the computation of the yeeres might easily be graunted without hinderance Yet hath not M. Harding in the space welneare of seuen hundred yeeres hitherto founde in one Churche more then twoo Masses in one daie al this his greate studie and trauaile therein taken notwithstandinge But the woordes of the Councel be plaine Plurima Sacrificia that is many Sacrifices and therefore saithe M. Hardinge many Masses Hereby it may appeare that M. Hardinge either considereth not his booke or els hath no great regarde to that he writeth His owne bookes wil reprooue his ouersight and shewe how much he is deceiued For Plurima in this place signifieth not Many that is neither sixe nor fiue nor foure nor three but onely twoo And for trial hereof I reporte me to the Glose it selfe vpon the Decrées The woordes be these Noâ—a hâ—c plurima dici de duobus Quia plura non licet Marke here that this woorde Plurima is spoken onely of two For to say moe Masses then â—woo it is not lawful M. Hardinge The .10 Diuision Now if M. Iuel refuse and reiecte the auctoritie of the Churche represented in that Councel then he giueth vs a manifest notice what marke we ought to take him to be of Then may we saie vnto him the woordes of S. Paule Nos talem consuetudinem non habemus nec Ecclesia Dei VVe haue no suche custome neither the Churche of God hath not to condemne the Churche And in this case he must pardon vs if accordinge to the precepte of Christe for that he wil not heare the Churche we take him for no better then a heathen and a Publicane The B. of Sarisburie To these simple Premisses M. Hardinge hath laied a large Conclusion If we heare not him and his Churche then are we Heathens and Publicanes God knoweth This is a very poore Brauerie In the Schooles it is called Petitio Principij and Fallacia Accidentis a deceiteful kinde of reasoninge without either grounde or good order I neede not to open it it is knowen vnto Children But doeth M. Hardinge thinke that euery man is an Heathen that reprooueth errour that discloaseth the Man of Sinne wisheth the Reformation of Goddes Churche Christe saide vnto the Scribes and Phariseis You haue made the house of God a denne of Theeues Hieremie saithe The labourers them selues haue trodden downe and torne the Vine of the Lorde The Prophete Esaie saithe Your Siluer is turned into Drâ—sse S. Bernarde saithe of the Bishoppes in his time Pro Mercenarijs habemus Diabolos c. In steede of hirelinges we haue Diuels from the toppe to the toe there is no parte leafte whole in the Churche of Rome Nicolaus de Clauengijs saith Calamitosa desolatio est in domo Dei There is a miserable desolation in the House of the Lorde Pigghius confesseth there be abuses in the Priuate Masse Latomus confesseth there is an errour in the Administration in One Kinde And wil M. Hardinge knowe al these by his owne priuie Marke Or muste Christe Hieremie Esaie S. Bernarde Pigghius and Latomus be taken for no better then Heathens and Publicanes Certainely touchinge these pluralities of Masses and this shameful profanation and waste of Goddes Holy Mysteries bothe Christe and his Apostles and al the Olde Catholique Fathers of the Primitiue Churche wil saie Nos huiusmodi consuetudinem non habemus nec Ecclesia Dei We haue no suche custome neither the Churche of God And to the wilful mainteiners of the same Christe wil saie Frustra colitis me docentes doctrinas praecepta hominum Ye woorship me in vaine teachinge the Doctrines and Commaundementes of men And where as M. Harding ye countenance and furnishe your errours by the name of the Churche Remember S. Iohn saithe Make no vauntes that ye be the Children of Abraham For God is hable euen of the stoanes to raise vp Children vnto Abraham And the Angel saithe in the booke of Reuelations Dicunt se esse Iudaeos noÌ„ sunt Sed sunt Synagoga Satanae They name them selues Iewes that is the people of God â–ª but they are not They are the Synagoge of the Diuel Now good Christian Reader that thou maiste sée how vainely M. Hardinge hath wandred throughout this whole treatie it may please thée to remember my first Negatiue Proposition touchinge the same whiche in effect is this They are not hable to shewe that within sixe hundred yeeres after Christe there were fiue Masses saide anywhere in any one Church in one daie throughout the worlde In whiche proposition twoo pointes are specially touched the number of Masses and the number of yéeres To prooue the Affirmatiue hereof M. Hardinge hath alleged the Councel of Antisiodorum and the Councel of Toledo either of them beinge without the compasse of sixe hundred yéeres He hath also alleged Leo an ancient Bishop of Rome
Ignorance Chrysostoms saithe Magna aduersus peccatum munitio est Scripturarum Lectio Magnum Praecipitium profundum barathrum Scripturarum ignoratio nihil scire de Diuinis Legibus magna Salutis perditio Ea res haereses peperit vitam corruptam inuexit hoc sursum deorsum miscuit omnia The readinge of the Scriptures is a greate fense against sinne And the Ignorance of the Scriptures is a dangerous downefal and a great Dungeon To know nothinge of Goddes Lawes is the losse of Saluation Ignorance hath brought in Heresies and vitious life Ignorance hath turned al thinges vpsydowne Therefore the Apostles of Christe and al other godly Fathers haue euermore incourraged the people to reade the Scriptures and euermore thought the Churche of God to be in best case when the people was best instructed S. Paule saith Let the Woorde of God dwelle abundantly emongest yowe Polycarpus saithe to the people Confido vos bene exercitatos esse in Sacris Literis My trust is that ye be wel instructed in the Holy Scriptures Origen saith vnto his people Geue your diligence not onely to heare Goddes Woorde in the Churche but also to be excercised in the same in youre houses at home and daye and night to be studious in the lawe of the Lorde S. Augustine saith Reade ye the Holy Scriptures For to that ende God woulde haue them written that we might receiue comforte by them S. Hierome saithe as it is alleged before Laici non tantùm sufficienter sed etiam abundanter Verbum Dei habere debent se inuicem docere The Laye People ought to haue the Woorde of God not onely sufficiently but also abundantly and to instructe one an other S. Chrysostome willeth the Father with his Childe and the Husbande with his Wife at home in his house to talke and reason of the Woorde of God Theodoretus writeth thus Passim videas haec nostratia dogmata c. Ye maie commonly see that not onely the Teachers of the People and Rulers of the Churches but also Tailers Smithes and Clothe woorkers and other Artificers doo vnderstande the Principles of our Religion And further that not onely learned wemenne yf there be any suche but also suche Wemenne as liue by their laboure and Sewsters and Maide seruantes but also Husbandmenne and Ditchers and Heardmenne and Graffers canne reason of the Holy Trinitie and of the Creation of the worlde and of the Nature of mankinde a greate deale more skilfully then either Plato or Aristotle was euer hable to doo Therefore Origen saithe vnto his hearers of the Laye People Me dicente quod sentio vos decernite examinate si quid rectum est aut minùs rectum While I speake that I thinke meete examine and iudge yow whether it be wel or otherwise Thus in olde times the Uulgare People and suche as M. Hardinge calleth Swine Rude and Rasshe people and Curious Busie Bodies were hable not onely to vnderstande the Scriptures but also to iudge of their preachers And therefore the wicked Renegate Emperoure Iulianus reprooued the Christians euen as M. Hardinge nowe dooth vs for that they suffered their Wemen and Children to reade the Scriptures But the Enimies of Goddes Trueth for feare and conscience of their weakenes haue euermore vsed violently to take awaie the Woorde of God not onely from wemen and Children but also from al the whole people Chrysostome saithe Haeretici Sacerdotesâ—claudunt ianuas Veritatis Sciunt enim si manifestata fuerit Veritas Ecclesiam suam esse relinquendam se de Sacerdotali dignitate ad humilitatem venturos popularem Heretique priestes shutte vp the gates of the Trueth For they knowe that yf the Trueth once appeare they must needes leaue their Churche and from the dignitie of their Priesthoode come downe to the state of other people For Tertullian saithe Scriptura Diuina HaereticoruÌ„ fraudes furta facilè conuincit detegit The Holy Scripture wil easily bewraye and confounde the guiles and theaftes of Heretiques Christe saithe He that dooth yl hateth the Light And therefore they saie as it is written in the Prophete Amos Tace ne recorderis nominis Domini Holde thy peace and neuer thinke vpon the name of the Lorde But miserable is that Religion that cannot stande without hidinge and suppressinge of the Trueth of God FINIS THE XVI ARTICLE OF CONSECRATION VNDER SILENCE The B. of Sarisburie Or that it was then lawful for the Priest to pronounce the woordes of Consecration Closely and in Silence vnto him selfe M. Hardinge The .1 Diuision The mater of this Article is neither one of the higheste Mysteries nor one of the Greatest Keies of our Religion howe so euer M. Iuel pleaseth him selfe with that reporte thinkinge therby to impaire the estimation of the Catholique Churche The diuersitie of obseruation in this behalfe sheweth the indifferencie of the thinge For elles if one manner of pronouncinge the woordes of Consecration had beene thought a necessary pointe of Religion it had beene euerywhere vniforme and inuariable That the Breade and VVine be Consecrated by the woordes of our Lorde pronounced by the priest as in the personne of Christe by vertue of the whiche through the grace of the Holy Ghoste the Breade and VVine are Chaunged into our Lordes Bodie and Bloude 213 this thinge hathe in al times and in al places and with consente of al inuariably beene doonne and so beleeued But the maner of pronouncinge the woordes concerninge Silence or open vtterance accordinge to diuersitie of places hath beene diuerse The B. of Sarisburie This saithe M. Hardinge is but a smal Keye of our Religion Whiche thinge may very wel appeare bothe otherwise and also by the smal weight and sclendernes of his proufes How be it in cases of Religion and in the Seruice of God nothinge ought to be iudged smal specially that may deceiuâ— the people Uerily how smal so euer they wil now haue this keie to séeme as it hath béene heretofore cause of no smal Superstition so it hath shutte out Goddes people from the sight and vnderstandinge of our greatest Mysteries Certaine it is That the Religion of Christ may wel stande without this kinde of Mystical Silence as it may also without TraÌ„substantiation or Priuate Masse or any other their like fantasies But if the mater be so smal wherefore doothe M. Hardinge take so greate paines to prooue it and that by so greate vntruethes and so manifest Fables Wherefore are they not ashamed to say that Christe him selfe at his Laste Supper Consecrated in Silence and Secresie and that in like order and forme as they doo nowe Or how durste the Byshoppes in this present Councel of Tridente so solemnely to abanne and accurse al them that dare to finde faulte with the same So smal a mater as this is now supposed to be should neuer néede so greate a doo But whether these woordes be
vttered Secretely or Alowde he imagineth that by the power thereof the substance of the Breade and Wine is Really and wholy changed into the Substance of the Bodie and Bloude of Christe The vntrueth hereof is manifestly reprooued by S. Augustine S. Chrysostome Theodoretus Gelasius and by the general consente of al the Olde Fathers and is answeared more at large in the tenthe Article of this Booke Certainely this errour neither was euer confirmed in the Latine Churche before the Councel of Laterane in Rome whiche was aboue twelue hundred yéeres after Christe nor euer receiued in the Greeke Churche from the Birthe of Christe vntil this daie M. Hardinge The .2 Diuision The Greekes in the Easte Churche haue thought it good to pronounce the woordes of Consecration Clara voce as we finde in Chrysostomes Masse and as Bessarion writeth Aâ—ta voce that is plainely out Alowde or with a lowde voice Sacerdos Alta voce â—uxta Orientalis Ecclesiae ritum verba illa pronunciat Hoc est Corpus meum The Prieste saithe Bessarion after the rite or manner of the East Churche pronounceth with a lowde voice these woordes This is my Body VVhiche manner of Lowde pronouncinge was thought good to be vsed in the Greeke Churche as it maye be gathered by that Bessarion writeth who beinge a Greeke borne and brought vp in learning amongst the Greekes knewe right wel the order of that Churche to the intent the people might therby for the better maintenaunce of their Faith be stirred and warned to geue token of consente and of beliefe thereto VVhen the Prieste saithe he pronounceth those woordes with a loude voice the people standinge by â— n vtraque parte that is firste at the Consecration of the Body and againe at the Consecration of the Bloude answeareth Amen as though they saide thus Truely so it is as thou saiest For where as Amen is an Aduerbe of Affirminge in Hebrewe in Greeke it signifieth so muche as Truely And therefor the people answearinge Amen to those woordes Verily say they these giftes sette foorthe are the Bodie and Bloud of Christe So we beleeue So we confesse This far Bessarion It is declared by Clement Lib. 8. Constitutionum Apostolicarum that the people saide Amen when the woordes of Consecration had beene pronounced VVhereby we vnderstande that order to haue beene taken by the Apostles The same Custome also may be geathered out of S. Ambrose who saithe thus Dicit tibi Sacerdos Corpus Christi tu dicis Amen hoc est verum Quod confitetur lingua teneat affectus De Sacram. li. 4. ca. 5. The Priest saithe The Body of Christe and thou saiest Amen that is to saye True Holde with thy harte that whiche thou confessest with the tongue He saithe likewise hereof De ijs qui initiantur Mysterijs ca. 9. Frustrà ab illis respondetur Amen c. Amen is answeared in vaine by them who dispute against that whiche is receiued saithe Leo. Sermone 6. De Ieiunio 7. Mensis The B. of Sarisburie It is clearely witnessed by al these doctours against M. Hardinge and the order of the Churche of Rome that the woordes of Consecration were pronounced with a Lowde Uoice and that the People not onely hearde but also vnderstoode and answeared the same Wherefore M. Harding can finde but smal reliefe in these Authorities Uerily in his Churche whiche he so often calleth Ancient and onely Catholique the people neither answeareth nor vnderstandeth nor heareth the woordes of Consecration Thus it appeareth He hath alleged these fiue Doctours in thrée special pointes against him selfe M. Hardinge addeth hereto Amen is as muche as Verum est It is true And therefore the People answearinge Amen confessed thereby that they beleeued the very Real and Substantial Changinge of the Breade into the Bodie of Christe It was needelesse and owt of season to renewe this mater in this place But he thought it better skil to speake from the purpose then vtterly to holde his peace and to saie nothinge First as it is saide before The Latine Churche neuer receiued this newe Beleefe before the Councel of Laterane holden in Rome the Greeke Churche neuer vntil this daie Therefore by M. Hardinges skille the people thus answearinge saide Amen to that thinge that they beleeued not and so Confirmed the Childe eight hundred yeeres and more before it was borne In deede The people saide Amen to that they hearde spoken by the Prieste But the Prieste spake nothinge neither of Real Presence nor of Transubstantiation nor of Accidentes without Subiecte Therefore it is not likely the Peoples answeare had relation to any suche mater Otherwise they should seeme to answeare that thinge that was not spoken The Prieste onely vttered these Woordes of Christe This is my Bodie Whereunto the Greekes make answeare in this sorte as it is recorded in the Councel of Florence Firmiter credimus Verbis illis Dominicis Sacramentum fieri Wee beleue steadfastly that by these woordes of our Lorde there is made a Sâ—cramente Likewise S. Ambrose Post Consecrationem Corpus Christi Significatur After the Consecration the Bodie of Christe is Signified Againe Ante Consecrationem aliud dicitur post Consecrationem Sanguis nuncupatur Et tu dicis Amen hoc est Verum est Before the Consecration it is called an other thinge After Consecration it is named the Bloude of Christe And thou saiest Amen that is to saie It is True So Dionysius writeth vnto Sixtus the Bishop of Rome of one that had benne Baptised emougste Heretiques Gratiarum actionem in Ecclesia audiuit ad illam vnà cum alijs respondit Amen He hearde the Thankesgeuinge in the Churche and to the same togeather with others he answeared Amen So S. Augustine Fratres nostri eadem Sacramenta celebrantes Vnum Amen respondentes Our Brethren resortinge to one Sacramente and answearinge al one Amen This answearinge Amen imported not any suddaine Transubstantiation but a Thankesgeuinge vnto God for our deliuerie by the Death of Christe But Leo saith They answeare Amen in vaine that dispute against the same thinge that they receiue For cleare vnderstandinge of whiche woordes it behooueth thée good Reader to remember that Leo as wel herein as also in sundrie other places bendeth the whole force of his learninge against the Heretique Eutyches whoe 's erroure was this muche like vnto the common erroure that is nowe defended that Christes Bodie after his Ascension was turned wholy into the God-head and so was no lenger a Mannes Bodie Against whiche erroure Leo taketh an argumente of the holy Mysteries wherein the Faithful People as with theire Bodily Mouth they receiue the Mystical Breade and Wine so with their Sprite and Faith they receiue the Bodie and Bloude of Christe and that verily and in Trueth and in witnesse thereof the receiuer saith Amen But saith Leo he saith Amen in vaine that denieth the same thinge that he receiueth That is to saie
That receiueth the Sacramente of Christes Bodie and yet neuerthelesse is persuaded as the Heretique Eutyches was that Christe in deede hath no Bodie And in this sense S. Augustine seemeth to saie Mors illi erit non Vita qui mendacem putauerit Vitam The receiuinge of the Sacramente shal be Death and not life vnto him that thinketh that Christ beinge the life it selfe was a lyer Deliueringe these holy Mysteries as the Sacramente or Pleage of his Bodie him selfe in deede hauinge no Bodie So likewise Prosper Aquitanus Christum à Populo Iudaico fuisse occisum nullus iaÌ„ ambigit Christianus Cuius Sacrum SanguineÌ„ omnis nunc terra accipiens clamat Amen Vt neganti ludaeo quòd occiderit Christum recté dicatur à Deo Vox Sanguinis fratris tui clamat ad me de terra Whether Christe were slaine of the Iewes or no there is no Christian man nowe that can stande in doubte For nowe al the Earth receiueth his holy Bloude and crieth Amen Therefore yf the Iewe wil denie that euer he slewe Christe God maie iustly saie vnto him The voice of the Bloude of thy Brother crieth vnto me from the Earth So S. Chrysostome Haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Layeinge foorth these Mysteries we stoppe their mouthes For yf Christe dyed not whoe 's Signe then and whoe 's Token is this Sacrifice Thus by the iudgemente of these learned Fathers Eutyches the Heretique or any other that denied either the Bodie or the Death of Christe might soone be reproued euen by the receiuinge of these holy Mysteries For they receiue the Sacramente yet denie the thinge it selfe that is represented by the Sacramente so as Leo saith they dispute against the thinge it selfe that they receiue And thus Leo him selfe plainely expouÌ„deth openeth his owne meaninge QuaÌ„ sibi in huius SacrameÌ„ti praesidio SpeÌ„ relinquuÌ„t qui in Saluatoris nostri corpore negaÌ„t Humanae substantiae veritatem Dicant quo Sacrificio sint reconciliati Dicant quo Sanguine sint redempti What hope doo they leaue them selues in the healpe of this Sacramente that say There is no Trueth of the Substance of Man in the Bodie of our Saueour Let them tel mee by what Sacrifice thei are reconciled Let them tel mee with what Bloud thei are Redeemed By these Holy Fathers it is plaine that who so receiueth the Holy Mysterie of Christes Bodie and yet thinketh and holdeth that Christe in déede hath no Bodie as Eutyches the Heretique did he disputeth againste that thinge it selfe that he receiueth For Gelasius saithe Hoc nobis in ipso Domino Christo sentiendum est quod in eius Imagine profitemur We muste thinke the same of Christe the Lorde him selfe that wee professe in the Sacramente whiche is his Image And therefore in the Communion Booke that beareth the name of S. Iames it is written thus Quoties cunque comederitis hunc panem hunc Calicem biberitis Mortem Filij Hominis annuntiatis donec veniat Populus respondet Credimus Confitemur As often as ye shal eate this Breade or Drinke this Cuppe ye doo publishe the Death of the Sonne of Man vntil he come Hereto the people maketh answeare Wee Beleeue it and wee Confesse it This is it that S. Ambrose S. Chrysostome Leo Clementâ—cal Amen And this is that vndoubted Trueth of Christes Bodie not in the Sacrament as M. Hardinge imagineth but in the Unitie of One Personne that Leo defendeth against the Heretique Eutyches Bessarions Authoritie in these cases cannot be greate bothe for that he was but of very late yéeres therefore a very yonge Doctour to be alleged and also for that being promoted to the Bishoprike of Tusculum and made a Cardinal of Rome in the late Councel of Florence contrary to the mindes and iudgementes of the reste of his Brethren of Graecia he openly flattered and yelded him selfe vnto the Pope M. Hardinge The .3 Diuision And that the people shoulde geue their consente and applie their Faithe to this trueth without errour and deceite and that by saieinge Amen they should then Beleeue and Confesse The Breade and VVine to be made the Bodie and Bloude of Christe 214 when it was made in deede and not els for so were it a greate errour for this cause Iustinian the Emperour made an ordinance that the Bishoppes and Priestes should to this intent pronounce their Seruice plainely distinctly and so as it might be vnderstanded that the people might answeare Amen whiche is to be referred to eche parte of the Seruice but specially to the Consecration that they might beleeue and Confesse it was the Bodie and Bloude of Christe 215 when it was in deede and not so confesse when it was not whiche might happen if they hearde not the VVoordes of Consecration plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrained as pertaininge onely to the Greeke Churche wherein he liued 216 and not to be stretched further to serue for proufe of al the seruice to be had and saide in the vulgare tongue in the VVeste Churche as to that purpose of our newe teachers it is vntruely alleged The B. of Sarisburie So many Untruethes in so litle roome so constantely to be auouched without blushinge Where is the Feare of God Where is the Reuerence of the Reader Where is shame become Firste neither doothe that godly Emperour Iustinian once mention or touche this Newe Fantasie of M. Hardinges Doctrine nor did the Gréeke Churche as it is sufficiently already prooued euer hitherto consente vnto the same Wil M. Hardinge make the worlde beléeue that the people openly in the Churche gaue their consentes vnto that thing that they neuer beléeued but knewe vndoubtedly to be an erroure Is he hable to allege not one Councel not one Doctour not one Father that euer expounded Amen in this sorte Is the mater so miserable and so bare that no honest witnesse wil speake for it Or muste M. Hardinges bare woorde without Scripture Councel Doctoure or Father be taken for the Doctrine of the Churche The Emperours woordes are plaine Wee commaunde al the holy Bishoppes and Priestes to minister the holy Oblation and the Sacramente of Baptisme and other Praiers not cloasely or in Silence as the manner is nowe in the Churche of Rome but with a lowde voice that may be hearde of the Faithe ful people not to testifie M. Hardinges Transubstantiation whiche then was not knowen but that the hartes of the hearers may thereby bothe the more be humbled to repentance and also the more be sturred to glorifie God If the pronouncinge of these twoo Syllables Amen bee proufe sufficient to warrant Transubstantiation then may wee easily finde the same Transubstantiation not onely in the Sacramente of Christes Bodie but also in the Sacramente
of Baptisme and in al other Publique praiers For in euery hereof the people was willed to say Amen Secondely M. Hardinge saithe and he saithe it alone for noman euer saide it before him that the Bishop and Priest was thus commaunded to speake alowde leaste the people should happen to preuente the time and to answeare Amen out of season before the Sacramente wers consecrate And this muste be taken as a graue and a déepe consideration and meete for the Emperour of the worlde But O the vanities of these vaine Menne For whereunto shoulde the people answeare Amen that hearde no parte of the Praier Or how shoulde they Confirme that was saide by the Prieste that knewe not one woorde what he saide Certainely it appeareth not that the Emperour Iustinian doubted so muche the ouer hasty answearinge of the people but rather thought that if the Priestes voice were not hearde the people shoulde be able to answeare nothinge For to that ende he allegeth these woordes of S. Paule How shal the vnlearned man aâ—sweare Amen to thy thankes geuinge For he knoweth not what thou saiest Last of al he saithe This Constitution of the Emperour Iustinian touched onely the Gréeke Churche and perteined nothinge to the Churche of Rome addinge further That by these Newe Maisters it hath beene and is otherwise vntruely alleged Thus muche M. Hardinge onely of him selfe without any other further Authoritie either Olde or Newe Perhappes he woulde haue vs thinke accordinge to that Childishe Fable of their forged Donation that the Emperour Constantinus had geuen ouer the whole Empiere of the Weaste parte of the worlde vnto the Pope and that therefore Iustinian the Emperour had now nothinge to doo in the Churche of Rome But Iustinian him selfe contrary to M. Hardinges Commentarie commaundeth his Lawes to be taken as general and to be keapte vniuersally throughout the worlde For thus he writeth Visum est praesentem Legem omni terrarum Orbi ponendam nullis locorum vel temporum angustijs coarâ—andam Wee haue thought it good that this Lawe shoulde generally concerne the whole worlde to be restrained by no limites of place or time And makinge an Ordinance for the Churche he writeth thus Et hoc non solùm in Veteri Roma vel in hac Regia Ciuitate sed in omni terra vbicunque Christianorum Nomen colitur â–ª obtinere saâ—cimus And this Lawe we wil to take place not onely in the Olde Citie of Rome or in this princely Citie of Constantinople but also in al the worlde where the name of Christians is had in Honour Likewise Eusebius writeth of Constantinus the Emperours Proclamation for the keepinge of the Sunnedaie Vpon that daye he commaunded not onely the Greekes but also al other Nations that were subiecte to the Empiere of Rome to reast from bodily labours And concerninge suche maters as specially touched the Citie of Constantinople he writeth thus in the same Lawe that M. Harding hath herâ— alleged VVhat so euer thinges namely concerne the Churche of this Princely Citie of Constantinople wee haue comprised the same in a particulare Lawe specially seruinge to that purpose Yet neuerthelesse M. Hardinge thinketh it lawful for him to saie The Emperours minde was not to extende this Lawe to the Churche of Rome and wee muste beléeue him vpon his bare woorde yea although the Emperour him selfe say the contrary But to what purpose excepteth M. Harding the Latine Churche in this behalfe was not S. Ambrose B. of Millaine Clemens Leo Bishoppes of Rome al three Bishoppes of the Latine Churche And dooth not M. Hardinge saie that euery of these thrée pronounced the woordes of Consecration openly with lowde voice not in Silence And doothe not M. Hardinge further tel vs It was the Tradition of the Apostles Wherefore then doothe he so nicely excepte the Churche of Rome Had the Churche there any special Priuilege to breake the Apostles Traditions more then others Certainely Clemens Alexandrinus saithe The Traditions of the Apostles as wel in the Easte Churche as in the Weaste were al one euen as was their Doctrine Fuit vna omnium ApostoloruÌ„ â—icut Doctrina ita Traditio Thus hath M. Hardinge founde by his owne Confession bothe the Tradition of the Apostles and the Ancient Doctours Ambrose Clemens and Leo and bothe the Churches of God the Gréeke and the Latine against him selfe M. Hardinge The .4 Diuision Nowe in this VVeast Churche whiche is the Latine Churche the people hauinge beene sufficiently instructed touchinge the beliefe of the Bodie and Bloude of our Lorde in the SacrameÌ„te 217 it hath beene thought by the Fathers conuenient the VVoordes of Consecration to be pronounced by the priest closely and in silence rather then with open voice VVherein they had special regarde to the dignitie of that high Mysterie And doubtlesse for this pointe they vnderstoode as S. Basile writeth that the Apostles and the Fathers whiche at the beginninge made lawes for the order of Ecclesiastical thinges mainteined the Mysteries in their due auctoritie by keepinge them secrete and in silence For it is not saith he any Mysterie at al whiche is brought foorthe to the populare and vulgare cares whereof he wrote very truely before Ei quod publicatum est per se apprehendi potest imminere conteÌ„ptum Ei verò quod remotum est ac rarum etiam naturaliter quodaÌ„modo esse coniunctaÌ„ admirationem That what is doone openly and made common and of it selfe maye be atteined it is like to come in contempte and be despised But what is keapte far of and is seldome gotten that euen naturally in manner is neuer without woonderinge at And in suche respecte Christe gaue warninge that Pretious Stoanes be not strewed before hogges The B. of Sarisburie It is most certaine and therefore the more lamentable that as it now fareth through the whole Churche of Rome the people knoweth neither the Substance nor the Meaninge nor the Use nor the Effecte nor the Ende or purpose of the Sacrament nor the Consecration nor any Woorde thereto belonginge They heare nothinge They sée nothinge They vnderstande nothinge They learne nothinge The Pope the Cardinalles the Bishops the Priestes teache them nothinge It is thought to be the surest fence strongest warde for that Religion that they should be keapte stil in ignorance and know nothinge M. Hardinge bothe in this place and also before calleth them al Hogges Swine as insensible Brute beastes and voide of reason and hable to iudge and conceiue nothing Yet he blussheth not to say The people of the Latine Churche is sufficiently instructed touchinge the Sacramentes And the more sufficieÌ„tly as it appeareth then euer they were instructed in the Primitiue Churche or in the time of the Olde learned Fathers Uerily Ignorance is easily learned They may soone be taught to know nothinge But the Doctrine that he meaneth standeth in Transubstantiation Real Presence
Dignities of the Churche Open Stewes so déerely rented so many thousande Cortegianes so wel regarded Priestes so fréely allowed to kéepe their Concubines The Churche of God turned into a Caue of Théeues Suche corruption in the Cleregie suche corruption in the People So litle difference bitwéene Wife Harlot Honest and Unhonest Godly Ungodly and as S. Bernarde saith of them the Seruantes of Christe seruinge Antichriste and al this suffered without Correction wel allowed of accoumpted Catholique séeinge I saie the Churche of God in Rome thus vsed he may iustely complaine of corruption of life and loosenesse of Discipline How be it it were harde hereof to conclude that therefore noman may heare the Woordes of Consecration Uerily it is thought lawful for Usurers Théeues Hoores Murderers Traitours and al other like to be presente and to heare Masse without exception M. Hardinge The .8 Diuision VVhere as in olde times when by holsome Discipline the Faithful people were kepte in Godlye awe and obedience that Praier also whiche was saide ouer the Oblation before Consecration 219 was pronounced Closely and in Silence and therefore it was called of the Latines Secreta of the Greekes Mystica oratio meaning thereby that it ought not to be vttered openly and made Common The B. of Sarisburie Here M. Hardinge for wante of other proufes presumeth of him selfe that in Olde times the Praier before Consecration was pronounced as he saith Closely and in Silence And that he gheasseth onely by this woorde Secreta whiche is a terme peculiar onely to his Massebooke in the Olde Catholique Fathers was neuer founde And yet doothe not the same importe any suche Silence or Secresie as M. Hardinge supposeth For so Gerardus Lorichius writeth of it Non arbitrandū est Orationem eam dici Secretam quasi non liceat Laicis illam vel nosse vel audire Sed quòd iuxtà atque Canon non cantetur voce altiori Wee may not thinke that the Praier is called Secreta for that it is not lawful for the Laie people to know it or to heare it but onely for that it is not songe out with loude voice as is the Canon Therefore M. Hardinge concludeth this mater with twoo vntruethes bothe togeather Thus notwithstanding this newe dūme Ceremonie haue béene onely receiued in the Churche of Rome no where els and that onely for a time and not from the beginninge and therefore mere particulare and no way Uniuersal and so not Catholique Notwithstandinge also it be vtterly voide of any shewe either of the Scriptures or of the Olde Councelles or Ancient Fathers or of any manner Antiquitie Yet M. Hardinge thinketh him selfe wel hable to mainteine it as he dooth the rest against S. Ambrose against S. Augustine against S. Chrysostome against Leo against his owne Clemens against the whole Primitiue Church both Gréeke and Latine and against the Decrées and Traditions of the Apostles and against his owne knowledge and I feare me also against his owne Conscience FINIS THE XVII ARTICLE OF THE SACRIFICE The B. of Sarisburie Or that the Priest had then Authoritie to offer vp Christe vnto his Father M. Hardinge The .1 Diuision Christe is offered vp to his Father after three manners Figuratiuely Truely with Bloudsheddinge and Sacramentally or Mystically In Figure or Signification he was offered in the Sacrifices made to God bothe in the time of the Lawe of Nature and also in the time of the lawe written And therefore S. Iohn calleth Christe the Lambe whiche was killed from the beginninge of the worlde meaninge in Figure The Sacrifices of Abel Noe and Abraham and al those of the people of Israel commaunded by the Lawe of Moses figured and Signified Christe For whiche respecte chiefely the lawe is reported of S. Paule to haue the shadowe of the good thinges to come S. Augustine writinge against Faustus the Heretike saieth Testamenti Veteris Sacrificia omnia multis varijs modis vnum Sacrificium cuius nunc memoriam celebramus significauerunt Al the Sacrifices of the Olde Testament signified by many and sundrie waies this one Sacrifice whose memorie we doo nowe celebrate And in an other place he saithe That in those Fleashely Sacrifices there was a Signification of Christes Fleashe whiche he shoulde offer for sinnes and of his Bloude whiche he shoulde sheadde for the remission of our sinnes Truely and with Bloudesheadding Christe was offered on the Crosse in his owne persone whereof S. Paul saithe Christe gaue him selfe for vs that he might redeme vs from al iniquitie And againe Christe hath loued vs and hath deliuered him selfe for vs an Oblation and Sacrifice to God into a swete sauour Sacramentally or in Mysterie Christe is offered vp to his Father in the daily Sacrifice of the Churche vnder the Forme of Breade and VVine truely and in deede not in respecte of the manner of offeringe but in respecte of his very Bodie and Bloude really that is in deede present as it hath ben sufficiently proued here before The B. of Sarisburie The greatter and woorthier the woorke is that our Aduersaries haue imagined that is for a Mortal and a Miserable man to offer vp the Immortal Sonne of God vnto his Father that Really and in deede the more ought the same either by manifest woordes or by necessary collection expressely and plainely to be prooued For noman taketh honour and office vnto him selfe but he that is called and appointed thereto by God But for ought that maie appeare by any Clause or Sentēce either of the Newe Testament or of the Olde God neuer appointed any suche Sacrifice to be made by any Mortal Creature And Theophylacte saithe Iesus eijciendo Boues Columbas praesignauit non vltrà opus esse animalium Sacrificio sed Oratione Iesus throwinge the Oxen and Dooues out of the Temple signified that they shoulde no lenger haue neede of the Sacrifice of beastes but of praier How be it The Olde learned Fathers as they oftentimes delited them selues with these woordes Sabbatū Parasceue Pascha Pentecoste and suche other like Termes of the Olde Lawe notwithstandinge the Obseruation Ceremonie thereof wer◠then abolished and out of vse Euen so likewise they delited them selues oftetimes with these woordes Sacerdos Altare Sacrificium the Sacrificer the Aultare the Sacrifice notwithstandinge the vse thereof were then clearely expired onely for that the eares of the people as wel of the Iewes as of the Gentiles had benne longe acquainted with the same Therefore Pachymeres the Paraphraste writinge vpon Dionysius saithe thus Presbyterum appellat Sacerdotem vt etiam in Coelesti Hierarchia idque vsus iam obtinuit Him that is the Priest or Elder he calleth the Sacrificer as he dooth also in his Coelestial Hierarchie And the same woorde Sacrificer is nowe obteined by Custome In this sense S. Paule saith of him self Sacrifico Euangeliū Dei I Sacrifice the
againe he saithe Vocatur ipsa Immolatio quae sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christe not in deede but by a Mysterie Signifieinge And where as M. Hardinge saith further Christe is offered onely in respecte of the presence of his Bodie Neither woulde the Real Presence beinge graunted importe the Sacrifice for Christe was Really Presente in his Mothers Wombe and in the Cribbe where notwithstandinge he was no Sacrifice nor hath M. Hardinge hitherto any waie prooued his Real Presence M. Hardinge The .2 Diuision The two firste manners of the offeringe of Christe our aduersaries acknowledge and confesse The thirde they denie vtterly And so they robbe the Churche of the greattest treasure it hath or maye haue the Bodie and Bloude of our Sauiour Christe once offered vpon the Crosse with paineful sufferinge for our redemption and nowe daiely offered in the blessed Sacramente in remembrance For whiche we haue so many proufes as for no one pointe of our Christian religion moe And herein I am more encombred withstoare then straighted with lacke and doubte more what I may leaue then what I may take VVherefore thinkinge it shal appeare to the wise more skille to shewe discretion in the choise of places rather then learninge in recital of number though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge I intende herein to be short verily shorter then so large a matter requireth and to bringe for proufe a fewe suche auctorâ—ties I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The B. of Sarisburie Touchinge the Oblation of Christes Bodie wée beléeue Confesse as muche as the Holy Ghost hath opened in the Scriptures Where as M. Hardinge saithe Christes Bodie is offered vp by the Priest vnto God the Father in Remembrance of that Bodie that Christe himselfe offered vpon the Crosse He séemeth not to consider the inconstancie and folie of his owne tale For it is wel knowen to al Creatures not onely ChristiaÌ„s but also Iewes Turkes and Saracenes that Christe was Crucified vpon the Crosse But that Christe should be Sacrificed by a Mortal man Inuisibly and as they saie vnder the Formes of Breade and Wine and that Really and in deede it is a thinge so far passinge the common sense of Christian knowledge that the best learned and wisest of the Ancient learned Christian Fathers coulde neuer know it Therefore this is not onely the proouinge of a thinge knowen by a thinge vnknowen and of a thinge moste certaine by a thinge vncertaine but also the Confirmation of a manifest Trueth by an open Errour Neither doo wée robbe the Churche of God of that most Heauenly and moste comfortable Sacrifice of Christes Bodie But rather wee open and disclose the errours wherewith certaine of late yeeres haue wilfully deceiued the Churche of God Wée know That Christes Badie was rente for our Sinnes and that by his Wounds wee are made whole That Christe in his Bodie caried our Sinnes vpon the Tree And by the Oblation thereof once made vpon the Crosse hath sanctified vs for euer and hath purchased for vs euerlastinge RedemptioÌ„ And That there is none other Name or Sacrifice vnder Heauen whereby wee can be saued but onely the Name and Sacrifice of Iesus Christe I recken who so teacheth this Doctrine leaueth not the Churche of God without a Sacrifice Touchinge the multitude of Authorities wherewith M. Hardinge findeth him selfe so muche encombred the greater his stoare is the more wil wise men require his discretion and skil in the choise His choise wil séeme vnskilful if he allege his Authorities biside his purpose His purpose and promise is to prooue that the Priest hath good warrant to offer vp Christe the Sonne of God vnto his Father Whiche purpose if he neuer vouchesaue once to touche but range abroade as his manner is and roaue idlely at maters impertinent then muste wee needes saie He bewraieth his wante and bringeth his greate Stoare out of credit So shal the offer that is gently made him séeme to stande vpon good and conuenient termes of Trueth and Modestie So shal his stoareful Uaunte of al thinges performing nothinge vnto the wise to vse his owne woordes seeme pearte and insolente M. Hardinge The .3 Diuision The Scripture it selfe ministringe euident proufe for the Oblation of Christe to his Father by the Priestes of the Newe Testamente in the Institution of this Holy Sacrament in the Figure of Melchisedech and in the Prophecie of Malachie the Prophete the auctorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a contrary sense to the horrible seducinge of the vnlearned The B. of Sarisburie Alas what toole is there so weake that M. Harding wil refuse to strike withal To prooue his imagined Kinde of Sacrifice he hath brought vs foorthe out of his greate stoare the example of Melchisedâ—k and the Prophecie of Malachie As if he woulde reason thus God saithe vnto Christe Thou arte a Priest for euer accordinge to the order of Melchisedek Or God saithe by the Prophete Malachie A pure Oblation shal be offered vnto mee in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he woulde neuer haue begonne with these But he addeth further as mater of greâ—uance This these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrarie sense and that as he saith to the horrible seducinge of the Vnlearned Doubtlesse here is a very horrible accusation How be it if wée happily had mistaken these places and our errour therein were fully prooued yet should not M. Harding in suche horrible termes reprooue vs for dooinge that thinge once that he his felowes doo so often But by what woordes by what False Interpretation into what peruerse or Heretical Sense haue wee so horribly wreasted these Scriptures M. Harding is wise is eloquente is watcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothinge that any way may serue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge winke at them who can see them If M. Hardinge know them not who can know them Perhappes he wil say Yee expounde the Prophesie of Malachie sometimes of Praier and sometimes of the Preachinge of the Gospel This was neuer the Prophetes meaninge This is an horrible wreastinge of the Scriptures Thus no doubte M. Hardinge wil say
for otherwise he can say nothinge And yet he knoweth and beinge learned cannot choose but know that this is the Olde learned Catholique Fathers Exposition touchinge these woordes of the Prophete Malachie and not ours He knoweth that the Ancient Father Tertullian saithe thus The pure Sacrifice that Malachias speaketh of that should be offered vp in euery place Est Praedicatio Euangelij vsque ad finem Mundi Is the Preachinge of the Gospel vntil the ende of the worlde And in an other place Simplex Oratio de Conscientia pura The Sacrifice that Malachie meante is a deuoute Praier proceedinge from a pure Conscience He knoweth that S. Hierome expoundeth the same woordes in this wise Dicit Orationes Sanctorum Domino offerendas esse non in vna Orbis Prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby That the Praiers of Holy people shoulde be offered vnto God not onely in Iewrie that was but one prouince of the world but also in al places He knoweth that Eusebius calleth the same Sacrifice of Malachie The Sacrifice and the Incense of Praier Thus the Holy Catholique Fathers expounded these woordes of the Prophete Malachie and yet were they not therefore iudged either ouerthwarte wreasters of the Scriptures or horrible deceiuers of the people Now of the other side if it may please M. Hardinge to shewe foorthe but one Ancient Doctour or Father that either by the Example of Melchisedeâ— or by force of these woordes of Malachie wil conclude that the Prieste hath Authoritie and Power to offer vp Uerily and in deede the Sonne of God vnto his Father he may happily winne some credit M. Hardinge The .4 Diuision For where as the Holy Euangelistes reporte that Christe at his last Supper tooke Breade gaue thankes brake it and saide This is my Body whiche is geuen for you Againe this is my Bloude whiche is sheadde for you in remission of sinnes By these woordes beinge woordes of Sacrificinge and offeringe they shewe and set foorthe an Oblation in acte and deede though the terme it selfe of Oblation or Sacrifice be not expressed Albeit to some of excellent knowledge Datur here soundeth no lesse then offertur or immolatur that is to saie is offered or Sacrificed specially the addition Pro vobis withal considered For if Christe saide truely as he is trueth it selfe and guile was neuer founde in his mouthe then was his Body Presently geuen and for vs â–ª geuen at the time he spake the woordes â–ª that is at his Supper For he saide datur is geuen not dabitur shal be geuen 221 And likewise was his Bloude sheadde in remission of sinnes at the time of that Supper â–ª for the text hath funditur is sheadde But the geuinge of his Body for vs and the sheaddinge of his Bloude in remission of sinnes is an Oblation of the same Ergo Christe offered his Bodie and Bloude at the Supper And thus datur signifieth here as muche as offertur Nowe this beinge truâ— that our Lorde offered him selfe vnto his Father at his last Supper hauing geuen commaundement to his Apostles to dooe the same that he there did whom then he ordeined Priestes of the New Testament saieing Doo this in my remembrance as Clement dooth plainely shew Lib. 8. Apostol Constitut. cap. vltimo the same charge perteininge no lesse to the Priestes that be how the successours of the Apostles in this behalfe then to the Apostles them selues it doothe right wel appeare howe so euer M. Iuel assureth him selfe of the contrary and what so euer the Diuel hath wrought and by his Ministers taught against the Sacrifice of the Masse that Priestes haue auctoritie to offer vp Christe vnto his Father The B. of Sarisburie Here M. Hardinge beginneth to scanne his Tenses to rippe vp Syllables and to hunte for Letters And in the ende buildeth vp the highest Castle of his Religion vpon a gheasse I maruel that so learned a man woulde either vse so vnlearned argumentes or hauinge suche stoare of Authorities as he pretendeth woulde euer make so simple choise He saith These woordes Is Geuen Is Shead be woordes of Sacrificinge thoughe the Terme it selfe of Oblation and Sacrifice be not expressed Here M. Hardinge bisides that he hath imagined a strange Construction of his owne that neuer any learned man knewe before and so straggleth alone and swarueth from al the Olde Fathers includeth also a Repugnance and ContradictioÌ„ against him selfe For where as Woordes and Termes sounde bothe one thinge the one beinge mere Englishe the other borowed of the Latine M. Harding saithe Christe in the Institution of his Supper vsed the VVoordes of Sacrificing and yet expressed not the Termes of Sacrificinge Suche Priuilege these menne haue with shifte of termes to beguile the Worlde For yf Christe vsed the Woordes of Sacrificinge howe can M. Hardinge saie He vsed not the Termes of Sacrificinge And yf he vsed not the Termes Woordes and Termes beinge one thinge how can he saie He vsed the woordes Uerily yf this Latine woorde Dare be Sacrificare and Geuinge be Sacrificinge then where as S. Paule saithe If thine enimie be thirsty Geue him drinke And where as Iudas saithe What wil ye Geue me and I wil deliuer him vnto yowe And where as the Foolishe Uirgins saie Geue vs parte of youre Oâ—le c. In euery of these and suche other like places by this Newe Diuinitie M. Hardinge wil be hable to finde a Sacrifice Yet saith he Certaine menne of excellent knowledge haue thus expounded it It seemeth very strange that these so notable menne of so excellent Knowledge shoulde haue no names Perhappes he meaneth Tapper of Louaine or Gropper of Colaine of whom he hath borowed the whole substance welneare of al this Article How be it the demaunde was of the Ancient Doctours of the Churche not of any of these or other suche petite Fathers But Christe saithe in the Present Tense This is my Bodie That Is Geuen not in the Future Tense That Shal be Geuen And likewise This is my Bloude That Presently is Shead not in the Future Tense That Shal be Shead Therefore Christe Sacrificed his Bodie and shead his Bloude presently at the Supper Here M. Hardinge is driuen to control the Olde Common Translation of the Newe Testamente not onely that beareth the name of S. Hierome hath benne euermore generally receiued in the Churche and is allowed by the Councel of Tridente but also that is stil vsed continewed in his owne Masse Booke I graunte In the Greeke it is written Datur Is Geuen not Dabitur Shal be Geuen But here the Presente Tense accordinge to the Common Phrase of the Scriptures is vsed for the Future Chrysostome readeth it thus Dabitur Shal be Geuen not Datur Is Geuen Origen likewise readeth not Effunditur Is Shead but Effundetur Shal be Shead And in this sorte Chrysostome also expoundeth it Effundetur pro multis
Hoc dicens ostendit quòd Passio eius est MysteriuÌ„ Salutis humanae per quod etiam Discipulos consolatur Shalbe shead for many Thus saieinge he sheweth that his Passion is the Mysterie of the Saluation of mankinde and by the same he comforteth his Disciples Againe he saithe De Passione Cruce sua loquebatur Christe vtteringe these woordes of the Sacramente spake of his Passion and of his Crosse. To be shorte yf it be true that Christe shead his Bloude at his Last Supper and that Uerily Really and in deede as M. Hardinge alone strangely auoucheth and noman els I trowe beside him then can he no more saie The same was an Vnbloudy Sacrifice And so must he yelde vp the strongest Tower of al his Holde For yf the Sacrifice that Christe made at his Supper were Unbloudy howe did Christ there Shead his Bloude Yf Christe as M. Hardinge saith did there Shead his Bloude howe can that Sacrifice be called Unâ—loudy But to leaue these fantasies and vaine shyftes Christe gaue his Bodie to be broken and his Bloude to be shead not at his Last Supper but onely vpon his Crosse and no where els There he bare our iniquities there was he rent for our Sinnes And in that onely respecte we receiue his Bodie and embrace it and haue fruite of it In this respecte S. Paule saith God forebid I should reioice in any thinge sauinge onely in the Crosse of our Lorde Iesus Christe Therefore this newe Article of the Faith of the Real Sacrificinge Sheaddinge of Christes Bloude at the Table neither beinge true in it selfe nor hitherto by M. Hardinge any waie prooued notwithstandinge the greate Stoare and choise of his Authorities for as muche as Christe neuer gaue neither his Apostles nor any their successours Commission to doo more in that behalfe then he him selfe had donne To saie that any mortal man hath Power and Authoritie Really and in deede to Sacrifice the Sonne of God it is a manifest and wicked blasphemie the greate and grosse errours wherewith the Diuel and his Disciples in the time of his Kingedome of darknesse haue deceiued the world notwithstandinge As for Clemens whom M. Hardinge so often calleth the Apostles felowe as he is but lately start vp and comme abroade and therefore hath not yet gotten sufficient credit and is here brought in dumme saieinge nothinge so is he not woorthy of further answeare Howe be it M. Hardinge dooth greate wronge otherwise to reporte his Authours woordes then he findeth them Truely his ClemeÌ„s what so euer he were saith not The Priest hath Commission or Power to offer vp the Sonne of God His woordes are plaine to the contrary Antitypon Regalis Corporis ChristeÌ„ offerte Offer ye vp not the Bodie of Christe but the Signe or Sacramente of the Roial Bodie of Christ. Likewise againe he saith Offerimus tibi Regi Deo iuxta InstitutioneÌ„ Christi HuÌ„c PaneÌ„ Hoc PoculuÌ„ Wee offer vp vnto thee our Kinge and God not the very Bodie of thy Sonne Really in deede but This Breade and this Cuppe accordinge to Christes Institution It is a greate Prerogatiue for M. Hardinge both to make Doctours of his owne and also to geue them his owne Constructions Neither did Christe by these woordes Doo ye this in my Remembrance erectâ— any newe Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Ancient learned Father so expounde it Christes meaninge is cleare by the woordes that folowe For he saithe not onely Doo yee this but he addeth also In my Remembrance Whiche Dooinge perteineth not onely vnto the Apostles and their successours as M. Hardinge imagineth but also to the whole people And therefore S. Paule saithe not onely to the Ministers but also to the whole Congregation of Corinthe As often as ye shal eate this Erâ—ade and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil â—e come Likewise S. Chrysostome applieth the same not onely to the Cleregie but also to the whole people of his Churche of Antioche Thus he saithe Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these weake positions M. Hardinge without the warrante or authoritie of any learned Father reasoneth thus Christe saithe This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father M. Hardinge The .5 Diuision That Christe offered him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remembraunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine the Apostles haue lefte to the Churche Eusebius Caesariensis hath these woordes Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus VVee are taught saithe he to offer vnto our Supreme â—od the Sacrifices of Christes Table whiche cause vs to tremble and quake for feare by his Bishoppe highest of al. Here he calleth Christe in respecte of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he callethe 222 the Bodie and Bloude of Christe bicause at the Table in his last Supper be Sacrificed and offered the same and for that it is his very Bodie and very Bloude imagination onely I hantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causinge tremblinge and feare And where as he saithe we haue beene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speakinge of the Sacrifice offered by the Apostles commonly addeth these woordes Secundum ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce The B. of Sarisburie To prooue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Eusebius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So muche is he opprest and encombred with his stoare True it is The Ministration of the Holy Communion is oftentimes of the Olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein wee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this
Sacrifice is a Thankesgeuâ—nge and a Remembrance of the Fleashe of Christe whiche he hath offered for vs. Likewise Eusebius saithe Christe after al other thinges donne made a marueilous Oblation and a passinge Sacrifice vnto his Father vpon his Crosse for the Saluation of vs al geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice So Nazianzenus calleth the Holy Communion A Figure of that greate Mysterie of the Deathe of Christe This it is that Eusebius calleth The Sacrifice of the Lordes Table Whiche also he calleth Sacrificium Laudis The Sacrifice of Praise But Eusebius saithe further This Sacrifice is dreadful and causeth the harte to quake M. Hardinge may not wel geather by any force of these woordes that the Sonne of God is Really offered vp by the Prieste vnto his Father For al thinges what so euer that put vs in remembrance of the Maiestie and Iudgementes of God of the Holy Fathers are called Dreadful Saincte Cyril saithe Lectio Diuinarum Terribilium Scripturarum The readinge of the Diuine and Terrible Scriptures S. Chrysostome calleth the woordes of Baptisme Verba arcana metuenda horribiles Canones dogmatum de Coelo transmissorum The Secrete and Dreadful woordes and Terrible Rules of the Doctrine that came from Heauen And speakinge of the Hande and Uoice of the Deacon he saith thus Manu illa Tremenda continua Voce clamans alios vocat alios arcet With that Terrible Hande and continual Voice crieinge somme he calleth in and somme he putteth of This Sacrifice maketh the Harte to tremble for that therein is laide foorthe the Mysterie that was â—idden from Worlds and Generations The horrour of Sinne The Deathe of the Sonne of God That he tooke our heauinesse and bare our sorowes and was wounded for our offenses and was Rente and Tormented for our Wickednesse That he was carried like an innocent Lambe vnto the Slaughter that he cried vnto his Father O God O my God why haste thou thus forsaken mee There wee cal to Remembrance al the Causes and Circumstances of Christes Deathe The Shame of the Crosse The Darkeninge of the Aire The Shakinge of the Earthe The rentinge of the Uele The cleauinge of the Rockes The opening of the Graues The Descendinge into Hel and the Conqueringe of the Diuel Therfore Chrysostome saith Quamuis quis lapis effet illa nocte audita quomodò cum Discipulis tristis fuerit quomodò traditus quomodò ligatus quomodò abductus quomodò iudicatus quomodò denique Omnia Passus cera mollior fiet terraÌ„ omnem terrae cogitationem abijciet Any man hearinge of the order of that night how Christe was moorneful emonge his Disciples how he was deliuered howe he was bounde howe he was leadde away howe he was arreigned and howe meekely he suffered al that was donne vnto him were he as harde as a Stoane yet woulde he be as safte as Waxe and woulde throwe bothe the Earthe and al Earthely Cogitations away from him Thus saithe Nicolaus Cabasilas one of Maister Hardinges late Gréeke Doctours Hoc facite in meam Commemorationem Sed quaenam est haec Commemoratio c. Doo yee this in Remembrance of mee But what is this Remembrance Howe doo wee consider Our Lorde in the Holy Ministration What doo wee conceiue him dooinge Howe dealinge what sufferinge what thinke wee what speake wee of him Doo wee imagin of him in that time of the Holy Mysteries that he healed the Blinde That he raised the Deade That he staied the Windes Or that with a fewe loaues he fead thousandes whiche are tokens that he was God Omnipotente No not so But rather wee cal to remembrance suche thinges as declared his weakenesse his Crosse his Passion his Deathe In respecte of those thinges he saide Doo yee this in my Remembrance The Prieste bothe by his woordes and also by the whole Circumstance of his dooinge seemeth to say Thus Christe came to his Passion Thus he vvas vvounded in the side Thus he died Thus Bloude and VVater issued and streamed from his vvounde These Considerations thus laide before our eies are hable to cause any godly harte to quake and tremble As for the Real offeringe vp of Christe in Sacrifice that learned Father Eusebius saith nothing Uerily it is but a simple Sophisme to say This Sacrifice is Dreadeful and causeth vs to quake Ergo The Prieste offereth vp the Sonne of God vnto his Father M. Hardinge The .6 Diuision That Christe Sacrificed him selfe at his Supper Hesychius affirmeth with these woordes Quod DnÌ„s iussit Leuit. 4. vt Sacerdos virulum pro peccato Oblaturus ponat manuÌ„ super capuâ— eius iugulet eum coram Domino Christum â—ignificat quem nemo obtulit sed nec immolare poterat nisi semetipsum ipse ad patiendum tradidisset Propter quod non solùm dicebat Potestatem habeo ponendi animam meam potestatem habeo iterum sumendi eam sed praeuâ—niens semetipsum in Coena Apostolorum immolauit quod sciunt qui Mysteriorum percipiunt virtutem That our Lorde commaunded saithe he the Priest whiche shoulde offer a calfe for sinne to put his hande vpon his heade and to sticke him before our Lorde it signifieth Christe whom noman hath offered neither coulde any man Sacrifice him excepte he hadde deliuered him selfe to suffer For the whiche he saide not onely I haue power to laye downe my Soule and I haue power to take it againe But also preuentinge it he offered vp him selfe in Sacrifice in the Supper of the Apostles whiche they know that receiue the vertue of the Mysteries By these woordes of Hesychius wee learne that Christe offered and Sacrificed his Bodie and Bloude twise Firste in that Holy Supper vnbloudely when he tooke Breade in his handes and brake it c. VVithout Diuision of the Sacrifice for it is but one and the same Sacrifice And afterwarde on the Crosse with Sheddinge of his Bloude and that is it he meaneth by the woorde Preuentinge The B. of Sarisburie Wee denie not but it may wel be saide Christe at his laste Supper offered vp him selfe vnto his Father Albeit not Really and in deede but accordinge to M. Hardinges owne Distinction in a Figure or in a Mysterie in suche sorte as wee saye Christe was offered in the Sacrifices of the Olde Lawe and as S. Iohn saithe Agnus Occisus ab Origine Mundi The Lambe was slaine from the beginninge of the VVorlde As Christâ— was slaine at the Table so was he Sacrificed at the Table But he was not slaine at the Table Uerily and in deede but onely in a Mysteriâ— Therefore he was not Sacrificed at the Table Really and in déede but onely in a Mysterie So saithe S. Augustine Nonne semel immolatus est Christus in semetipso Et ramen in Sacramento non tantùm per omnes Paschae Solennitates sed etiam omni die populis immolatur Nec vtique
of Constancie of Faith stedfastly keapte to Death suffered in places of fame and knowledge at Paris at Lions at Carthage The B. of Sarisburie This place of S. Cyprian as it not once toucheth the Real Sacrificinge of Christ vnto his Father so it vtterly condemneth the Communion vnder One Kinde the Common Praiers in a strange vnknovven tongue and briefely the whole disorder and abuse of M. Hardinges Masse But S. Cyprian saithe In Sacrificio quod Christus est In the Sacrifice that is Christe Yf M. Hardinge thinke to finde greate aduantage in these woordes it maie please him to Remember that S. Augustine saithe Illis Petra erat Christus Vnto the Iewes the Rocke was Christe Uerily the Sacrifice after the Order of Melchisedek whiche is the Propitiation for the Sinnes of the world is onely Iesus Christ the Sonne of God vpon the Crosse. And the Ministration of the holy Mysteries in a Phrase manner of speache is also the same Sacrifice bicause it laieth foorthe the Death and Bloude of Christe so plainely and so euidently before our eies So saithe S. Augustine The Very Remembrance of Christes Passion sturreth vp suche motions within vs as yf wee sawe Christe presently hanginge vpon the Crosse. Upon whiche woordes the Common Glose noteth thus Christus immolatur id est Christi immolatio Repraesentatur fit Memoria Passionis Christe is Sacrificed that is to saie The Sacrifice of Christe is Represented and there is made a Remembrance of his Passion So S. Cyprian saith VinuÌ„ exprimit SanguineÌ„ In Aqua populus intelligitur In Vino Sanguis ostenditur Itaque Passionis eius mentionem in Sacrificijs facimus Passio enim Domini est Sacrificium quod offerimus The VVine sheweth the Bloude In the VVater we vnderstande the people The Bloude is expressed in the Wine And therefore in our Sacrifices wee make mention of Christes Passion For the Sacrifice that wee offer is the Passion of Christe As the Ministration of the Holy Communion is the Deathe and Passion of Christe euen so and in like sorte and sense may the Sacrifice thereof be called Christe Therefore S. Gregorie saithe Christus in seipso immortaliter viuens iterum in hoc Mysterio moritur Eius Caro in populi Salutem patitur Christe liuinge immortally in him selfe Dieth againe in this Mysterie His Fleashe suffereth in the Mysterie for the Saluation of the people I recken M. Hardinge wil not saie that Christe Dieth in deede accordinge to the force and sounde of these woordes or that his Fleashe verily and in déede is tormented and suffereth in the Sacrament S. Gregorie better expoundeth him selfe in this wise Hoc Sacramentum Passionem Vnigeniti Filij imitatur This Sacramente expresseth or representeth the Passion of the Onely begotten Sonne And the very Barbarous Glose touchinge the same saithe Christus Moritur Patitur id est Mors Passio Christi Repraesentatur Christe Dieth and Suffereth that is to saie Christes Death and Passion is Represented So S. Chrysostome saithe In Mysterijs Mors Christi perficitur The Deathe of Christe is wrought in the Mysteries So saithe Beda Exaltatio Serpentis Aenei Passio Redemptoris nostri est in Cruce The liftinge vp of the Brasen Serpent is the Passion of our Redeemer vpon the Crosse. So saithe S. Hierome Quotidié nobis Christus Crucifigitur Vnto vs Christe is daily Crucified So S. Ambrose Christus quotidié immolatur Christe is daily Sacrificed So S. Augustine Tunc vnicuique Christus occiditur cùm credit occisum Then is Christe slaine to euery man when he beleeueth that Christe was slaine To conclude so S. Hierome saithe Semper Christus credentibus immolatur Vnto the Faitheful Christe is euermore Sacrificed Thus may the Sacrifice of the Holy Communion be called Christe to wite euen so as the Ministration of the same is called the Passion or the Deathe of Christe And that the weakenes of M. Hardinges gheasses may the better appeare vnderstande thou good Christian Reader that the Holy Catholique Fathers haue vsed to say that Christe is Sacrificed not onely in the Holy Supper but also in the Sacramente of Baptisme S. Augustine saithe Holocaustum Dominicae Passionis eo tempore pro se quisque offert quo eiusdem Passionis Fide dedicatur The Sacrifice of our Lordes Passion euery man then offereth for him selfe when he is Confirmed in the Faithe of his Passion And againe Holocaustum Domini tunc pro vnoquoque offertur quodammodò cùm eius nomine Baptizando signatur Then is the Sacrifice of our Lorde In a Manner offered for eche man when in Baptisme he is marked with the name of Christe And againe Non relinquitur Sacrificium pro peccatis id est non potest denuò Baptizari There is leafte no Sacrifice for Sinne that is to say He can be nomore Baptized And in this consideration Chrysostome saithe Baptisma Christi Sanguis Christi est Christes Baptisme is Christes Bloude And likewise S. Ambrose In Baptismo Crucifigimus in nobis Filium Dei In Baptisme wee Crucifie in our selues the Sonne of God M. Hardinge The .11 Diuision Our aduersaries crake muche of the sealing vp of their newe Doctrine with the Bloud of suche and suche who be written in the booke of lyes not in the booke of life whom they wil needes to be called Martyrs Verely if those Mounkes and Friers Apostates and renegates wedded to wiues or rather to vse their owne terme yoked to Sisters be true Martyrs then must our Nâ—we Gospellers pull these Holy Fathers and many Thousandes moe out of Heauen 229 For certainely the Faith in Defence of whiche either sorte died is vtterly contrary The woorst that I wishe to them is that God geue them eies to see and eares to heare and that he shutte not vp their hartes so as they see not the light here vntil they be throwen awaye into the outwarde darkenes where shal be weeping and grintinge of teeth The B. of Sarisburie This talke was vtterly out of season sauinge that it liked wel M. Hardinge to sporte him selfe with the Scriptures of God and a litle to scoffe at the woordes of S. Paule Whiche thinge decomminge him so wel may be the better borne withal when it shal please him likewise to scoffe at others S. Paule calleth Wiues sometimes Sisters sometimes Yoke fellows and thinketh Matrimonie to be Honorable in al Personnes and the forebiddinge of the same to be the Doctrine of Diuels Neither doothe it any way appeare that euer honest godly Matrimonie either displeased God or was thought vncomely for a Martyr and witnesse of Goddes Trueth S. Paule was Married as it appeareth by Ignatius Clemens Eusebius and yet neuerthelesse was a Martyr S. Peter the Chiefe of the Apostles had a Wife and yet neuerthelesse stoode by and gaue her comforte and constancie at her Martyrdome The twelue
Apostles saithe S. Ambrose onely S. Iohn excepted were al married yet neuerthelesse the same S. Iohn onely excepted as it is thought were al Martyrs Spiridion was a Married Bishop and yet as Sozomenus writeth he was thereby nothinge hindred neither to discharge his deutie nor to any other godly purpose Tertullian was a Prieste as appeareth by S. Hierome and Married as appeareth by his owne Booke written to his Wife and yet notwithstandinge as some reporte was a Martyr S. Hilarie was a Reuerende Father and Bishop of Poiters and yet Maried as may be geathered by his Epistlâ— written to his daughter Abra. And to leaue infinite others S. Chrysostome saithe Ita pretiofa res est Matrimonium vt possis cum eo ad Sanctum Episcopatus Solium subuehi Vtere moderatè nuptijs eris primus in Regno Coelorum So pretious a thinge is Matrimonie that with the same thou maiste be promoted euen vnto the Bishoppes Chaire Vse Marriage with discretion and thou shalt be the Chiefe in the Kingedome of Heauen S. Hierome saithe Hodiè quoque plurimi Sacerdotes habent Matrimonia Euen nowe a greate number of Priestes liue in Matrimonie Thus the Apostles of Christe and many other Learned Fathers and godly Bishoppes were married and as M. Hardinge saithe in his mirthe and pleasance had their Sisters and Yoke fellowes But howe and with what Sisters or Felowes a greate number of the Wiâ—elesse sorte of M. Hardinges side be Yokte for very regarde of honestie it may not be vttered Epiphanius writeth thus of certaine of his time Repudiant nuptias at non libidinem In honore enim apud illos est non Sanctitas sed Hypocrisis They refuse Marriage but not filthy luste For they esteeme not Holines but Hypocrisie Who seethe not that in the Churche of Rome Priestes Bishops and Cardinalles notwithstandinge they be vtterly forebidden to haue Wiues yet are easily allowed to haue Concubines They them selues haue confessed it by these woordes vnto the world Etiam in hac vrbe Romana Meretrices vt Matronae incedunt per vrbem seu mula vehuntur quas assectantur de Media die Nobiles familiares Cardinalium Clericique Euen here in this Citie of Rome harlottes passe through the streetes or ride vpon their Mules like honest Gentleweâ—men And Gentlemen of the Cardinalles bandes and Priestes at noone daies waite vpon them As touchinge them whome it so muche gréeueth you M. Hardinge to be called Martyrs you haue slaine not onely suche and suche whome it liketh you by your owne Name if ye haue not forgotten your owne Name to cal Renegates but also great numbers of others moe Married Unmarried Learned Unlearned Olde Yonge Boies Maides Laiemenne Priestes Bishoppes Archebishoppes without mercie Ye scourged them with roddes ye sette burninge torches to their handes ye cutte of their tongues ye hanged them ye beheadded them ye burnte them to ashes ye tooke the poore innocent babe fallinge from the mothers wombe and threwe it cruelly into the fier Briefly ye did with them what so euer your pleasure was The worste woorde that procéeded from them was this O Lord forgeue them They knowe not what they doo O Lorde Iesu receiue my Sprite In the meane while ye stoode by and delited your eies with the sight Ye digged vp the poore carkasses of Goddes Sainctes that had béene buried longe before ye serued them solemnely with processe and ascited them to appeare at your Consistories and by Publique sentence adiudged them to die the seconde death and so to the perpetual shame of your cruel folie ye wreakte your anger vpon the dead O M. Hardinge your conscience knoweth these are no lies They are written in the eies and hartes of many thousandes These be the markes of your Religion O what reckeninge wil you yéelde when so muche innocent Bloude shal be required at your handes And where you saie Wée must pulle the Olde Martyrs out of Heauen to place our owne for that our Doctrine and theirs as you beaâ—e vs in hande is quite contrary al this is but a néedeles ostentation of idle woordes Yf vauntes were proufes then were this mater fully ended But wée say that in these cases that I haue mooued you are not hable to allege one sufficient Clause or SenteÌ„ce of your side out of any of al the Olde learned Fathers And hitherto your muster appeareth but very simple notwithstandinge the great promise of your Stoare Certainely the Holy Fathers Martyrs of God wil say vnto you Wée know not your Priuate Masses Wee knowe not your Halfe Communion wée knowe not your Strange Unknowen Praiers wée knowe not your Adoration of Corruptible Creatures wee know not this Sacrificinge of the Sonne of God wée knowe not your Newe Religion wée knowe not you God open the eies of your Hartes that ye may sée the miserable state ye stande in recouer the place that ye haue loste and finde your Names written in the Booke of Life M. Hardinge The .12 Diuision Leauinge no smal number of places that might be recited out of diuerse other Doctours I wil bringe two of two woorthy Bishops one of Chrysostome the other of S. Ambrose confirminge this Truethe Chrysostomes woordes be these Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunâ— oblata quidem coÌ„sumi non potest Hoâ— autem quod nos facimus in commemorationem sit eius quod factum est Hoc â—â—im facite inquit in mei commemorationem He is our Bishop that hath offered vp the Hoste whiche cleanseth vs. The same doo we offer also nowe whiche thoughe it were then offered yet can not be consumed But this that we doo is done in Remembraunce of that whiche is done For doo ye this saithe he in my Remembraunce S. Ambrose saithe thus Vidimus principem Sacerdotum ad nos venientem vidimus audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium ersi infirmi merito tamen honorabiles Sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur VVee haue seene the Prince of Priestes come to vs we haue seene and hearde him offer for vs his Bloude Let vs that be Priestes folowe him as we may that we maie offer Sacrifice for the people beinge though weake in merite yet honorable for the Sacrifice Because albeit Christe be not seene to offer yet he is offered in earthe when the Body of Christe is offered Of these our Lordes woordes whiche is geuen for you and whiche is shedde for you and for many here S. Ambrose exhorteth the Priestes to offer the Body and Bloude of Christe for the people And willeth them to be more regarded then commonly they be nowe a daies for this Sacrifice sake though otherwise they be of
cùm a nobis Laudes Gratiarum actiones accipis Then shalt thou receiue Sacrifice either when thou offerest thee selfe vpon thy Crosse for vs vnto thy Father or when thou receiuest of vs Praises and Thankesgeuinge Neither hath God appointed any certaine order of owtwarde priesthoode to make this Sacrifice Euery Faitheful Christian man hath Authoritie to offer vp and to make the same Howe be it this I meane not of the Ministration of the holy Sacraments whiche onely perteineth vnto the Minister but onely of the Oblation and makinge of this Spiritual Sacrifice Thus muche I saie least any man either of malice take occasion or of ignorance be deceiued S. Cyprian saithe Omnes qui à Christi nomine dicuÌ„tur Christiani offeruÌ„t Deo Quotidianum Sacrificium ordinari à Deo Sanctimoniae Sacerdotes Al that of Christe be called Christians offer vp vnto God the daâ—â—y Sacrifice beinge ordeined of God priestes of holines Origen saithe Omnes quicunque c. Al that are bathed with the holy ointemente are made Priestes euen as Peter saithe vnto the whole Churche Yowe are the Chosen Stocke and the Kingely Priesthoode S. Augustine saithe Holocaustum Dominicae Passionis offerâ— quisque pro peccatis suis Euery man offereth vp the Sacrifice of our Lordes PassioÌ„ for his owne sinnes S. Ambrose saithe Inuicem expectate vt multorum Oblatio simul celebretur Waite ye one for an other that the Sacrifice of many maie be offered togeather S. Chrysostome saithe In Mysterijs nihil differt Sacerdos à Subdito In the holy Mysteries the Ministration onely excepted the Priest differeth nothinge from the People It appeareth by these Ancient learned Fathers that euery Christian man is bounde to offer vp the Unblouddy and Daily Sacrifice of the Newe Testamente and that in as ful and ample sorte as is the Priest And therefore M. Hardinge him selfe saithe euen in the very Canon of his Masse Memento Domine famulorum famularumque tuarum omnium Circunstantium pro quibus tibi offerimus vel qui tibi offerunt hoc Sacrificium Laudis Remember o Lorde thy Seruantes and al them that stande aboute for whom wee offer vnto thee or els whiche doo offer vnto thee this Sacrifice of praises Out of S. Augustines woordes M. Hardinge in the ende concludeth thus Christe is a Prieste after the order of Melchisedek Ergo The Priest hath Authoritie to offer vp the Sonne of God in Sacrifice vnto his Father It were harde to tel vs howe this Antecedente and this Consequente came togeather Noman hath Authoritie thus to mince his Logique but M. Hardinge Christe onely is that Priest for euer accordinge to the order of Melchisedek He hath made an endles Sacrifice He him selfe hath offered vp him selfe vnto God his Father vpon the Crosse. Therefore God the Father saithe vnto him Thowe art that Priest for euer not any mortal Creature or worldly wight but thou onely beinge bothe God and Man art that Priest for euer S. Paule saithe Wee are made perfite and Sanctified by that one Sacrifice once made vpon the Crosse. S. Iohn the Euangelist saithe He is the propitiation and Sacrifice for our sinnes S. Peter saithe He carried our sinnes in his Bodie vpon the Tree S. Paul saithe God was in Christe reconcilinge the worlde vnto him selfe Therefore S. Iohn the Baptiste saithe Beholde that Lambe of God that taketh awaie the sinnes of the worlde Yf M. Hardinge and his felowes doubte hereof as they seeme to doo let Christ him selfe beare witnesse to the price of his owne Bloude Hanginge vpon the Crosse and yeldinge vp the Sprite he sealed vp al with these woordes Consummatum est That is to saie This is the Sacrifice for sinne Hereby my Fathers wrathe is pacified hereby al thinges are made perfite This Sacrifice is but one wée maie looke for none other It is ful and perfite wée maie looke for no better S. Peter saithe Christe offereth vp vs vnto God his Father S. Paule saithe Through Christe wee haue accesse to the Throne of Glorie What then meaneth M. Hardinge thus to tel vs and to beare the worlde in hande that contrary wise he hath Authoritie to offer vp Christe and to presente him before the Throne of Glorie Or howe dareth he to desire God to receiue his onely begotten Sonne into fauoure and fauourably and fatherly to looke vpon him at his request For thus he biddeth his praier euen in his Canon euen in the secreteste and deuouteste parte of his Masse Super quae propitio ac sereno vultu c. Vpon these thinges that is to saie saithe Gabriel Biel vpon the Bodie and Bloude of Christe thy Sonne O Lorde looke downe with a Merciful and a cheereful countenance and receiue the same the Bodie and Bloude of thy Sonne as thowe diddest in olde times receiue the Sacrifice of Abel and of Abraham whiche was a weather or a calfe or some other like thinge Thus he not onely taketh vpon him to praie for Christe but also compareth the Sacrifice of the Sonne of God with the Sacrifice of brute Cattaile Yf he denie any parte hereof his owne Canon his owne Massebooke wil reprooue him Yf this be not Blasphemie what thinge can be called Blasphemie But God wil answeare suche a Blasphemous rashe Sacrificer I knovv my Sonne In him my harte is pleased But vvhat arte thou VVho bade thee thus to praie VVho required sutche Sacrifice at thy hande O M. Hardinge God open the eies of your harte that yowe maie sée the miserable nakednes of your side Deceiue not your selfe Mocke not the World Consider better of your Authorities Of al the holy learned Fathers of whom ye tel vs ye haue suche stoare ye are not yet hable to shew vs one either Greeke or Latine or Heretique or Catholique from the risinge of the Sonne to the Sonne goeinge downe that euer saide as yowe saiâ— A mortal man hath Authoritie and power to offer vp in Sacrifice the Sonne of God Talke of your stoare when ye haue tried it better Thraso wil talke of that he hath not And somewhat it maie serue to fraie the simple But the wise wil thinke it folie FINIS THE XVIII ARTICLE OF RECEIVINGE FOR OTHERS The B. of Sarisburie Or that the Priest had then authoritie to Communicate and to receiue the Sacramente for others as they doo M. Hardinge The .1 Diuision VVhat you woulde say M. Iuel I wote not what you say wel I wote Verily wee doo not communicate ne receiue the Sacrament for an other Neither hath it euer beene taught in the Catholike Churche that the Priest receiue the Sacrament for an other 231 VVee receiue not the Sacrament for an other no more then wee receiue the Sacrament of Baptisme or the Sacrament of Penance or the Sacrament of Matrimonie one for an other In deede the Priest saith Masse for others where he receiueth that he hath offered and
the Price thou shalt receiue the Remission of thy sinnes Likewise againe he saithe Christus factus est Hostia Propitiatio pro peccatis Quae Propitiatio ad Vnumquenque venit per viam Fidei Christe is made the Sacrifice and Propitiation for Sinne. Whiche Propitiation commeth or is applied to eche man not by the Masse but by the waye of Faithe This is the moste certaine and vndoubted Application of the Merites and Deathe of Christe S. Paule saith God hath set Christe to be our Reconciler through Faitâ—e by the Mediation of his Bloud FINIS THE XX. ARTICLE OF OPVS OPERATVM The B. of Sarisburie Or that it was then thought a sounde Doctrine to teache the people that the Masse ex Opere Operato that is euen for that it is saide and donne is hable to remooue any parte of our Sinnes M. Hardinge The .1 Diuision In deede the Doctrine vttered in this Article is false and derogatorie to the Glorie of our Sauiour Christe For thereby the honour of Christes Sacrifice whereby he hath once satisfied for the sinnes of al shoulde be transferred to the woorke of the Prieste whiche were greate wickednes and detestable blasphemie And therefore we wil not require M. Iuel to yelde and subscribe vnto this Article For we graunte this was neuer thought a sounde doctrine within sixe hundred yeeres of Christes Ascension nor shal be so thought within sixe thousande yeeres after the same of any man of sounde beleefe 234 Neither hath it beene at any time taught in the Catholike Churche how so euer it liketh our aduersaries to charge the Scholastical Doctours with the sclaunderous reporte of the contrary For it is Christe onely and none other thinge that is able to remoue our sinnes and that hath he done by the Sacrifice of his body once done vpon the Crosse. Of whiche Sacrifice once performed vpon the Crosse with sheddinge of his Bloude this vnblouddy Sacrifice of the Aulter whiche is the daily Sacrifice of the Churche commonly called the Masse is a sampler and a commemoration 235 in the whiche we haue the same Body that hanged on the Crosse. Neither is it a sampler or commemoration onely but the selfe same Sacrifice whiche was offered on the Crosse a sampler or commemoration in respect of the manner for that it is done without bloud sheddinge the selfe same for that the thinge which is offered is the same that was offered on the Crosse. And where as we haue nothinge of our selues that we may offer vp acceptable to God we offer this his Sonnes Body as a moste acceptable Sacrifice beseechinge him to looke not vpon our woorthines our acte or worke but vpon the face of Christe his deere Sonne and for his sake to haue mercie vpon vs. And in this respecte we doubte not this blessed Sacrifice of the Masse to be vaileable and effectual ex opere operato that is not as M. Iuel interpreteth for that the Masse is saied and done referringe Opus Operatum to the acte of the Prieste not so but for the woorke wrought it selfe whiche God him selfe worketh by the Ministerie of the Prieste without respecte had to his merite or acte whiche is the Body and Bloude of Christe whose breakinge and sheddinge is in this mystical Sacrifice so farre as the holy Ghost hath thought expedient for maÌ„nes behâ—ofe represented shewed and recommended to memorie VVhiche Body and Bloude when it is 236 accordinge to his commaundement offered vp to God is not in regarde of our woorke but of it selfe and of the holy Institution of his onely begoten Sonne â–ª a most acceptable Sacrifice vnto him bothe for quicke and Dead where there is no stoppe nor lette to the contrarie on the behalfe of the receiuer The Dead I meane suche onely as through Faithe haue recommended them selues to the redemption wrought by Christe and by this Faithe haue deserued of God that after their departure hence as S. Augustine saithe this Sacrifice might profite them The B. of Sarisburie These woordes Opus Operatum Opus Operans Opus Operantis as they are strange and Barbarous so are they not founde neither in the Scriptures nor in the Olde Doctours nor in any Ancient Councel but haue béene lately diuised by Certaine Newe Scholastical Doctours of M. Hardinges owne side who notwithstandinge cannot yet wel agrée vpon their owne diuise nor can certainely tel vs what they haue founde Opus Operantis some of them cal the VVoorke and woorthinesse of the Prieste But Innocentius â— â–ª rather calleth Opus Operantis The Prieste him selfe Likewise aboute these Woordes Opus Operatum they haue made muche a dooâ— and yet are not wel resolued of it what it shoulde be Scotus and Biel saie It is the Consecration the Oblation and the Receiuinge of the Sacramente Gerson saithe It is the VVoorde of the Creatour and the power of the Holy Ghost Pigghius saithe It is the wil of God that appointed the Sacramente to this purpose Gropper of Colaine saithe It is the Bodie of Christe How be it it were harde to saie either that Christes Bodie is a Woorke or that any Woorke is Christes Bodie It were a pointe of Maisterie to make al these coâ—trary Resolutions agrée in one Thus it fareth euermore where as menne shoote without a marke How be it if neither M. Hardinge nor any other of his felowes for him be hable to finde these woordes Opus Operatum in any Ancient Doctour or Councel then notwithstandinge the greate multitude of his Woordes my Assertion standeth stil true But if he and others of his side haue maineteined this Doctrine euen in suche sorte as I haue vttered it then by his owne Confession they haue deceiued the worlde by wicked and blasphemous Doctrine to the greate Derogation of the Glorie and Crosse of Christe And for as muche as M. Hardinge séemeth nowe to blushe at his owne Termes and therâ—fore beginneth to shunne and to shifte the same by vaine and friuolous expositions it shal not be amisse to open the true meaninge thereof bothe by the Olde Recordes of the Ancient Writers in whose daies the like folie began to growe and was then reprooued and also by the plaine woordes of M. Hardinges owne allowed Doctours S. Augustine saithe There were some in his time that thought and taught the people that if a man had béene Baptized and had once receiued the Communion notwithstandinge he liued wickedly and mainteined Heresies and wilful Doctrine yet he coulde not be condemned onely bicause he was Baptized and had once receiued the Holy Communion which thinge now is called Opus Operatum Chrysostome saithe Mulieres parui pueri pro magna custodia ad collum suspeÌ„dunt Euangelia VVeemen and yonge Children for greate safetie hange the Gospel at their neckes They thought the Gospel it selfe and of it selfe coulde saue them from al missehappes not bicause thei beléeued in it but onely bicause it was
Crosse is become a perpetual and continual oblation not in the same manner of offeringe but in the same vertue and power of the thinge offered For since that time the same Body of Christe appearinge alwaies before the face of God in Heauen presenteth and exhibiteth it selfe for our reconciliation And likewise it is exhibited and offered 237 by his owne commaundement here in earthe in the Masse where he is bothe Prieste and Sacrifice offerer and oblation verely and in deede though in Mysterie and by way of commemoration that thereby we may be made pertakers of the reconciliation performed applyinge the same vnto vs so farre as in this behalfe man may applie through Faithe and deuotion no lesse then if we sawe with our eies presently his Body hanginge on the Crosse before vs and streames of Bloude issuinge foorthe And so it is a Sacrifice in very deede propitiatorie not for our acte or worke but for his owne woorke already done and accepted To this onely we must ascribe remission and remoouinge of our Sinnes The B. of Sarisburie Here M. Hardinge is driuen to make woonderful harde shifte and to leaue al the whole companie of his Schooledoctours and to goe alone The Masse saithe he sometime signifieth the Bodie of Christe Sometime saie you And at what time I beseeche you And if at one time why not at al times what Ancient Doctour or Holy Father euer tolde vs this tale But let vs geue M. Hardinge leaue to make somewhat of him selfe and to vpholde his strange Religion with strange phrases and Formes of speache For he hopeth that what so euer he liste to say the ignorant people wil beléeue him But wherefore allegeth he not either the Scriptures or some Olde Councel or some Ancient Doctour at the leaste some one or other of his owne Schooledoctours Innocentius Thomas Scotus Alexander Henricus de Gandauo Robertus de collo torto or some other like in this behalfe Is there none of al these that euer coulde vnderstande that the Masse is the Bodie of Christe And muste wée néedes beléeue M. Hardinge in so strange a mater without witnes Uerily if the Masse accordinge to this newe Doctrine be Christes Bodie and that verily and in déede without shifte or healpe of Figure then was the Masse Borne of the Blissed Uirgin then was it Crucified then was it Buried in the Graue For al these thinges happened to the Bodie of Christe Then who so euer denieth the Masse denieth Christes Bodie and who so euer beléeueth Christes Bodie beléeueth the Masse But what shoulde M. Hardinge doo A monstrous Doctrine requireth a monstrous kinde of woordes In deede Christes Bodie Crucified was the Price and Propitiation for al our Sinnes Christe with one Oblation hath made perfite for euer al that be Sanctified For in his Fleashe he was that Lambe of God that hath taken awaie the Sinnes of the Worlde And nowe in the same Fleashe he appeareth before God and euermore intreateth for our Sinnes But M. Hardinge what is al this to your Masse Who euer bade you to Sacrifice Christe vnto his Father Who euer warranted you that your Sacrifice diuised by your selues should be of the same vertue and power as you saie that was the Sacrifice of Christe him selfe vpon his Crosse who euer tolde you that your Sacrifice shoulde be the Price and Propitiation for the sinnes of the whole worlde Or that Christe in your Masse shoulde euermore appeare before God and intreate for vs But why adde you farther this Special exception of your selfe And this not for that it is offered of the Prieste in the Masse Specially What needeth you with this so Special prouiso so finely to mince this mater Why shoulde you so Specially dishable or discredite the Unblouddy Sacrifice of the Churche If the Fleashe of Christe be not Specially auaileable for that as you saie it is offered by the Prieste howe then beinge so offered can it be propitiatorie for our sinnes If it be propitiatorie in deede and if the Prieste offer vp Christe vnto his Father and that in al respectes of power and Uertue as effectual and auaileable as that Christe him selfe offered vpon the Crosse howe then is it not Specially profitable for that as you saie it is offered by the Prieste Ye shoulde haue brought some Daniel with you to expounde your dreame or some skilful Surueiour to parte tenures bitweene Christe and the Prieste and to limit eche parte Generally and Specially his owne right O M. Hardinge what a miserable Doctrine is this Remooue onely this vaine shewe of strange Woordes wherewith ye delite to astonne the simple and the reste that remaineth is lesse then nothinge M. Hardinge The .3 Diuision If the terme Masse be taken for the acte of the Prieste in respecte of any his onely dooinge it is not able to remooue Sinne. For so we shoulde make the Prieste Goddes peere and his acte equal with the Passion of Christe as our aduersaries doo vniustly sclaunder vs. Yet hath the Masse vertue and effecte in some degree and is acceptable to God by reason of the oblation of the Sacrifice whiche in the Masse is done by the offerer without respecte had to Christes institution euen for the faithful praier and deuotion of the partie that offereth whiche the Schooledoctours terme ex opere operantis For then the oblation seemeth to be moste acceptable to God when it is offered by some that is acceptable Now the partie that offereth is of two sortes The one offereth immediatly and personally the other offereth mediatly or by meane of an other and principally The firste is the Prieste that consecrateth offereth and receiueth the Sacrament who so dothe these thinges in his owne person yet by Goddes auctoritie as none other in so offeringe is concurrent with him The partie that offereth mediatly or by meane of an other and principally is the Churche militant in whose person the Prieste offereth and whose minister he is in offering For this is the Sacrifice of the whole Churche The firste partie that offereth is not alwaies acceptable to God neither alwaies pleaseth him because oftentimes he is a Sinner The seconde partie that offereth is euermore acceptable to God because the Churche is alwaies Holy belooued and the onely spouse of Christe And in this respecte the Masse is an acceptable seruice to God Ex opere operantis and is not without cause and reason called a Sacrifice Propitiatorie not for that it deserueth mercie at Goddes hande of it selfe as Christe doothe who onely is in that principal and special sorte a Sacrifice Propitiatorie but for that it mooueth God to geue mercie and remission of Sinne already deserued by Christe In this degree of a Sacrifice propitiatorie wee maye put Praier a contrite Harte Almose forgeuinge of our neighbour c. This may easely be prooued by the holy Fathers Origens woordes be very plaine Si respicias ad illam commemorationem de qua dicit Dominus Hoc
facite in meam commemorationem inuenies quòd ista est commemoratio sola quae propitium faciat Deum If thou looke to that commemoration whereof our Lorde saithe Doo this in my Remembraunce or in commemoration of mee thou shalte finde that this is the onely commemoration that maketh God merciful S. Augustine saithe thus Nemo melitis praeter Martyres meruit ibi requiescere vbi hostia Christus est Sacerdos scilicet vt Propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyres to reste there where Christe is bothe the Hoste and the Prieste 238 he meaneth to be Buried vnder the Aulter to the intent they mighte atteine Propitiation by the Oblation of the Hoste But here to auoide prolixitie in a matter not doubteful I leaue a number of places whereby it may be euidently prooued that the Masse is a Sacrifice propitiatorie in this degree of propitiation bothe for the Quicke and the Dead the same not beinge specially denied by purporâ—e of this Article Thus we haue declared as we mighte superficially treatinge of this Article that the Masse is a Sacrifice Propitiatorie bothe Ex Opere operato that is throughe the merite of Christes Body that suffered on the Crosse whiche is here Opus Operatum and is by Christe through the ministerie of the Prieste in the Masse offered Truly but in Mysterie and also Ex opere operante that is through the dooinge of the Prieste if he haue the Grace of God and so be acceptable but in a farre lower degree of Propitiation whiche is called Opus operans or Opus operantis And this is the doctrine of the Churche touchinge the valour of the Masse Ex Opere Operato whereby no parte of Christes Glorie is impaired The B. of Sarisburie Touchinge the woorthinesse of the Prieste whiche they cal Opus Operantis it appeareth M. Hardinge coulde partely be contented to make it equal with the Sacrifice of Christe were it not that it shoulde seeme too greate presumption For thus he saithe So wee shoulde make the Prieste Goddes piere and his acte equal with the Passion of Christe And therefore they saie A wicked Priestes Masse is as good and as meritorious in this respecte as a good Priestes Masse for that the woorthinesse of the woorke hangeth nothinge of the woorthinesse of the Prieste Notwithstandinge S. Hierome seemeth to saie farre otherwise Impiâ— agunt in Legem Christi putantes Eucharistiam imprecantis verba facere non vitam They doo wickedly againste the Lawe of Christe thinkinge it is not the Life but the Woorde of the Minister that maketh the Sacramente And likewise Irenâ—us saithe Sacrificia non sanctificant hominem sed Conscientia eius qui offert sanctificat Sacrificium pura existens The Sacrifice doothe not sanctifie the Man but the Conscience of the Prieste beinge vpright and pure doothe sanctifie the Sacrifice In like manner Gabriel Biel his owne Doctour saithe Videant ne si peccato obnoxij offerant â—it illorum Oblatio quasi eius qui victimat filium in conspectu Patris néue rursus Crucifigant Filium Dei Let them take heede leaste if they Sacrifice beinge in Sinne their Oblation be like vnto the Oblation of him that slaieth the Childe in the sighte of the Father and leaste they Crucifie againe the Sonne of God Uerily of wicked Priestes God saithe Maledicam benedictionibus vestris That you Blisse I wil Curse Touchinge S. Augustine and Origen that here are brought in for a countenance if these Ancient Holy Fathers were nowe aliue they woulde blushe to heare their tales thus reported Origens woordes if it mighte haue pleased M. Hardinge to haue layde them out whole and at large without clippinge as he founde them bothe woulde haue béene cleare and plaine in them selfe and also woulde haue soone shaken downe al this whole frame of Opus Operatum For he neither speaketh of the Masse nother promiseth Remission of Sinnes for any thinge that is donne in the Masse but onely and wholy for the Sacrifice of Christes Bodie vpon the Crosse. His woordes be these Si redeas ad illum Panem qui de Coelo descendit dat huic mundo vitam illum Panem propositionis hoc est Christum ipsum quem proposuit Deus propitiationem per Fidem in Sanguine eius si respicias ad illam Commemorationem de qua dicit Dominus Hoc facite ad meam Commemorationem inuenies quòd ista est Commemoratio sola quae propitium faciat hominibus Deum Yf thou turne to that Breade that came downe from Heauen and geueth life to this worlde I meane that Shewebreade that is Christe him selfe whome God hath appointed to be a Propitiation by Faithe in his Bloude and if thou beholde that Remembrance whereof the Lorde saithe Doo this in Remembrance of mee thou shalt finde that it is this Remembrance onely that is to saie The Bodie of Christe Crucified and the price of his Bloude thus Remembred that maketh God merciful vnto menne Nowe let M. Hardinge indifferently iudge whether these woordes be likely to prooue his Opus Operatum or any other thinge belonginge vnto his Masse The place of S. Augustine is yet muche plainer For as he toucheth none of al these M. Hardinges fantasies so he speaketh onely of the Innocentes and Blissed Martyrs that were slaine onely for the Testimonie of Christe VVhose Soules S. Iohn saith lie vnderneathe the Aultar of God not in Earthe as M. Hardinge fansieth but in Heauen For thus he writeth Vidi sub Ara Dei animas occisorum propter Verbum Dei propter Testimonium Iesu c. I sawe vnder the Aultar of God in Heauen the Soules of them that were slaine for Goddes VVoorde and for the Testimonie of Iesus VVhat thinge is there either more reuerende or more Honorable then to reaste vnder that Aultar in Heauen in whiche Sacrifices are made and Oblations are offered vnto God and wherein no mortal man but the Lorde him selfe is the Prieste For so it is written Thou arte a Prieste for euer after the Order of Melchisedek It is righte not that the Bodies but that the Soules of the Iuste shoulde remaine vnder the Aultar bicause that vpon that Aultar in Heauen Christes Bodie is offered And wel it is that Iuste menne doo there require reuengeance of their Bloude where as Christes Bloude for sinners is poured out Immediatly after this he intermedleth somewhat touchinge Aultars or Communion Tables in the Earthe For thus he addeth further Conuenienter igitur quasi pro quodam Consortio ibi Martyribus Sepultura decreta est vbi Mors Domini quotidiè celebratur c. Therefore vpon good discretion and in some token of Felowship Martyrs burials are appointed in that place here in Earth where the Lordes Death is daily remembred As the Lorde him selfe saithe As often as ye shal doo these thinges ye shal set foorthe my
Deathe vntil I come I meane that they that died for the Lordes Deathe may reaste vnder the Mysterie of his Sacramente After this he returneth againe to the Soules of the Blissed Martyrs vnder the Aultar in Heauen Legimus plaerósque Iustorum Abrahae sinibus refoueri c. VVee reade saithe S. Augustine that many Iuste menne are refreashed in Abrahams bosome and that many are in the pleasures of Paradise Yet noman deserued better then the Martyrs to reaste there in Heauen where as Christe is bothe the Sacrifice and the Priest I meane that they may enioye Goddes fauoure by the offeringe of that Sacrifice and may receiue the Blissinge and Ministerie of that Prieste Hereby it is plaine that S. Augustine speaketh of Heauen and not of Earth nor of Purgatorie Of the Soules receiued abooue and not of the Bodies buried beneathe For al these thinges S. Iohn by Reuelation sawe in Heauen And for proufe hereof S. Augustine addeth further Inter coeteros igitur Martyres quos sub Ara Dei consistere praedicamus etiam beatas illas Infantum lactentium pro Christo priâ—itias Martyrum laudemus Therefore emongest the reste of the Martyrs whome wee saie to be vnder the Aultar of God in Heauen let vs commende those blissed firste fruites of suckinge Infantes that were Martyrs for Christe This is S. Augustines plaine and vndoubted meaninge But M. Hardinge to serue his turne is faine of Soules to make Bodies of Ioie to make Paine and of Heauen to make Purgatorie And yet in al this greate a doo findeth neither Opus Operatum nor his Masse Thus is it lawful for these menne to carrie aboute and to vse their Readers Touchinge the substance of this Doctrine whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike notwithstandinge it were not longe sithence generally receiued bothe in schooles and Churches and counted Catholique Origen that Ancient learned Father writeth thus Quod sanctificatur per Verbum Dei per Obsecrationem non sâ—apte natura sanctificat vtentem Nam id si esset sanctificaret etiam illum qui comedit indignè Domino The thinge that is Sanctified by the Woorde of God and by praier of his owne Nature or Ex Opere Operato Sanctifieth not him that vseth it For otherwise it shoulde sanctifie him that eateth vnwoorthily of the Lorde Againe he saithe Assiduitas Communicationis alia similia non ipsae sunt Iustitiae sed conditurae habentur Iustitiarum Res autem Spirituales quae ex se ipsis Iustitiae sunt dicuntur Iudicium Misericordia Fides The often vsinge of the Communion and other like thinges be not righteousnesse it selfe of it selfe or of the woorke that there is wrought but onely the seasoninge and settinge foorthe of righteousnesse But the Spiritual thinges whiche be righteousnesse it selfe are called Iudgement Mercie and Faithe So S. Hierome Ne quis confidat in eo solo quòd Baptizatus est aut in esca Spirituali vel potu putet Deum sibi parcere si peccauerit Let noman presume of this thinge onely that he is Baptized nor let him thinke that God for Receiuinge the Spiritual Meate or drinkinge the Spiritual Cuppe Ex Opere Operato wil pardonne him if he offende So S. Augustine Non ait Mundi estis propter Baptisma quo loti estis sed propter Verbum quod locutus sum vobis Christe saithe not Ye are Cleane for the Baptismes sake wherewith ye are wasshed but for the VVoordes sake that I haue spoken vnto you And againe Foelix Venter qui te portauit c. Blissed is that woombe that bare thee But Christe answeared Naie Blissed be they that heare the VVoorde of God and keepe the same That is to say My Mother whome ye cal Blissed thereof is Blissed for that shee keepeth the VVoorde of God Likewise againe Materna propinquitas nihil Matri profuisset nisi Foelicius Christum in Corde quà m in Carne gestasset The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al onles she had more blissedly carried Christe in her Harte then in her Bodie Uerily to asscribe Felicitie or Remission of Sinne whiche is the Inwarde Woorke of the Holy Ghoste vnto any manner Outwarde Action what so euer it is a Superstitious a grosse and a Iewishe errour Origen of the Sacramente of Circumcision writeth thus Circuncisionis nisi reddatur ratio nutus tantùm est Circuncisio opus mutum Onles there be a reason yelded of the meaninge of Circumcision it is but an Outwarde Shewe and a dumme laboure and auaileth nothinge And touchinge the vse and order of the Holy Mysteries Christe saithe not Doo this for Remission of your Sinnes but Doo this in my Remembrance The Onely and euerlasting Sacrifice for Sinne is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature and Substance of our Fleash at the Right Hande of his Father and euermore maketh intercession for vs and is the onely Sacrifice and Propitiation for our Sinnes What so euer Doctrine is contrary to this Doctrine is Wicked and Blasphemous and as M. Hardinge hath confessed iniurious to the Glorie and Crosse of Christe FINIS THE XXI ARTICLE OF LORDE AND GOD. The B. of Sarisburie Or that then any Christian man called the Sacramente his Lorde and God M. Hardinge The .1 Diuision This woorde Sacrament as is declared before is of the Fathers taken two waies 239 Either for the onely outward formes of Breade and VVine whiche are the holy Signe of the very Body and Bloude of Christe present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes and also of the very Body and Bloude of Christe 240 verily Present 240 whiche S. Augustine calleth the Inuisible grace and the thinge of the Sacrament 240 And Ireneus calleth it Rem Coelestem the Heauenly thinge as that other Rem Terrenam the Earthly thinge Taken the first waie As emonge the learned Fathers it was neuer taken No Christen man euer honoured it with the name of Lorde and God For that were plaine Idolatrie to attribute the name of the Creatour to the Creature But taken in the seconde signification As no Ancient Father euer tooke it It hath alwaies of Christen people and of the learned Fathers of the Churche ben called by the name of Lorde and God And of right so ought it to be for elles were it impietie and a denial of God not to cal Christ the Sonne of God by the name of Lorde and God who is not onely in trueth of Fleashe and Bloude in the Sacrament after whiche maner he is there Ex Vi Sacramenti but also the inseparable coniunction of bothe Natures in vnitie of person Ex necessaria concomitantia VVhole Christe God and man That the holy Fathers called the Sacrament taken in this sense Lorde and God I might prooue it by many
roufe But onely speake the woorde Onely come by thy woorde thy woorde is thy sight Againe he saithe Per Euangelistarum prae dicationem per sui Corporis Sacramentum per gloriosae Crucis Signaculum nobiscum Deus ad nos in nobis God is with vs and commeth to vs and is within vs by the Preachinge of the Euangelistes by the Sacrament of his Bodie and by the Signe of the glorious Crosse. Likewise againe Fideles credunt Aduentum Verbi libenter recipiunt Dominum suum The faithful beleeue the comminge of the Woorde and gladly receiue their Lorde So saithe S. Augustine Sancti qui sunt in Ecclesiâ accipiunt Christum in manu in fronte The holy men that be in the Churche receiue Christe in their hande and in their forehead So likewise Tertullian Cùm te ad fratrum genua protendis ChristuÌ„ contrectas When thou fallest downe to touche thy bretherns knees thou touchest Christ. Thus is Christe Touched thus is Christe Receiued thus is Christe Present thus Christe Entreth vnder our roufe As Christe entreth into vs by a Godly Minister by his Woorde by the Sacramente of Baptisme by the Crosse and by the Poore euen so he entreth into vs by the Sacramente of his Bodie and Bloude â—uen so I say none other wise And at euery such entringe of Christe wee ought to saye O Lorde I am not woorthy that thou I shouldest enter vnder my roufe Now if these woordes be sufficient to prooue that the Sacrament was called Lorde and God then are the likewise sufficient to prooue that the Water of Baptisme that the Woorde of God that a Crosse drawen in the forehead and that a godly Bishop or Minister was called Lorde and God Here also appeareth a greate vntrueth in M. Hardinges Translation For where as Origen saithe Et tu ergo humilians teâ—psum c. And thou therefore humbling thee selfe folow this Centurion and say Lorde I am not vvoorthy that thou shouldest enter vnder my roufe meaning thereby that we ought to humble our selues vnto Christe to say vnto him Lorde I am not vvoorthy c. M. Hardinge thought it better cominge to corrupte yâ— place to TraÌ„slate It in steede of Him For thus he writeth Origen exhorteth him that shal receiue It to humble him selfe and to say vnto It Lorde I am not woorthy c. And so by open fraude and by falsifieing his Authours woordes without feare or blushinge he teacheth Gods people to woorshippe a Creature in steede of God M. Hardinge The .2 Diuision S. Cyprian in Sermone de Lapsis telleth how a man who had denied God in time of persecution hauinge notwithstandinge the Sacrifice by the Priest doone priuely with others receiued the Sacrament not being able to eate it nor to handle it opening his handes founde that he bare asshes VVhere he addeth these woordes Documento vnius ostensum est Dominum recedere cùm negatur By this example of one man it is shewed that our Lorde departeth away when â—e is denied The B. of Sarisburie This gheasse hangeth not of S. Cyprians woordes but of M. Hardinges Exposition For S. Cyprian calleth the Sacrament neither Lorde nor God The man that he speaketh of hauinge denied God in time of persequâ—tion and neuerthelesse afterwardes receiuinge the Holy Communion emonge other Christians opened his hande and founde the Sacrament turned into asshes By this Miracle saithe S. Cyprian Wee are taught to vnderstande that God when he is denied departeth from vs. I trow M. Hardinge wil not say That the Sacrament had euer denied God and yet by his exposition God was departed and gonne from it nor wil he saye that this man had denied the Sacramente For he came emongst others to receiue the Sacramente But he had dissembled and forsaken God and therefore God had likewise forsaken him and in token thereof he caused the Sacrament to mulder into asshes in his handes So S. Augustine speakinge of the Sacramente of Baptisme and of the order of Priesthoode saith thus Si Sancta malos fugiant vtrunque fugiat If these Holy thinges Baptisme and Priesthoode flee from il men let them bothe flee from them as wel the one as the other Prosper saithe Non locorum interuallis vel acceditur ad Deum vel a Deo disceditur Similitudo facit proximum dissimilitudo longinquum VVee neither come to God nor goe froÌ„ God by distance of places The Likenesse of minde maketh vs neare the Vnlikenesse remooueth vs farre of When one Deuterius an Arian Bishop woulde haue Baptized a man after his blasphemous sorte suddainely the water was sunken away and the Fonte stoode drie The like storie is vttered also by Socrates by others This Miracle was likewise a token that God when he is denied departeth from vs. Yet may not M. Hardinge conclude hereof that the Water of Baptisme was therefore called Lorde and God M. Hardinge The .3 Diuision The same S. Cyprian in the exposition of the Pater nostâ—r declaringe the fourthe petition of it â—â—ue vs this day our daily Breade vnderstandeth it to conteine a desire of the holy Communion in this Blessed Sacrament and saithe Ideo Panem nostrum id est Christum dari nobis quotidie petimus vt qui in Christo manemus viâ—imus à sanctificatione corpore eius non recedamus Therefore wee aske our daily Breade that is to say Christe to be geuen vnto vs that wee â–ª whiche abide and liue in Christe departe not from the state of holinesse and Communion of his Bodie 242 Here S. Cyprian calleth the Sacrament Christe as he is in deede there present really so as in the place alleged before he calleth it Lorde And I weene our aduersaries wil imbarre the Sacrament of the name of Christe no lesse then of the name of Lorde or God onlesse they make lesse of Christe then of Lorde and God The B. of Sarisburie Here M. Hardinge auoucheth three sundrie vntruethes with one breath For S. Cyprian neither in these woordes calleth the Sacramente Christe nor in the woordes before calleth it Lorde nor anywhere euer saide that Christes Bodie is Really presente in the Sacramente Untruethes shoulde not so risely flowe from a good Diuine It is true that S. Cyprian saithe That Christe is our Breade euen the same Breade that came from Heauen and geueth life to the worlde whiche Breade who so euer eateth shal liue for euer So saithe S. Basile Christe is called our Life our Waye our Breade our Vine our Light our Swearde Which woordes must be taken not grossely nor according to that soundeth in the Letter but of a Mystical and Spiritual meaninge Therefore as Christe is our Spiritual Swearde our Spiritual Light our Spiritual Uine our Spiritual waie and our Spiritual Life so is he also our Spiritual Breade Origen saithe Ne mireris quòd Verbum Dei Caro dicitur nam Panis Lac Olera dicitur
seipsum Quis audeat manducare Dominum suum Et tamen ait qui manducat me viuet propter me VVhat manner a voice is it that ye haue heard of our Lorde inuitinge and biddinge vs to the feast VVho hath inuited VVhom hath he inuited And who hath made preparation The Lorde hath inuited the seruantes and hath prepared him selfe to be meate for them VVho dareth be so bolde as to eate his Lorde And yet he saithe He that eateth mee shal liue for cause of mee Cyrillus accompteth 246 the SacrameÌ„t for Christ and God the worde and for God in this saieing Qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei verbum quod naturaliter vita est Proptereà dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit id est Corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà m Caro sua c. He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore saithe he that I wil raise him in the laste daie For I quothe he that is to saie my Bodie whiche shal be eaten shal raise him vp againe for he is no other then his fleashe c. The B. of Sarisburie It is true that S. Augustine saithe that Christe prepared him selfe to be meate for vs. For Christe him selfe saith He that eateth mee shal liue through mee Neither was it so needeful for proufe hereof to borrowe S. Augustines woordes out of Beda He might haue founde the same meaninge both in S. Augustine him selfe and also in other olde Fathers in sundrie places S. Augustine writeth thus Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus SaÌ„ctus Deus qui tibi dat nihil melius quaÌ„ tibi dat It is Bread it is Breade and it is Breade meaning thereby not the Sacramente but the Spiritual Breade of life God the Father God the Sonne and God the holy Ghost God that geueth it vnto thee geueth thee no better thinge then him selfe So S. Hierome Sancti vescuntur Coelesti Pane saturantur omni Verbo Dei eundem habentes DominuÌ„ quem Cibum Holy men eate the Heauenly Breade and are filled with euery Woorde of God hauinge the same Lorde that is their Meate So S. Gregorie Praesepe natus impleuit qui Cibum Semetipsum mortalium mentibus praebuit Beinge borne he filled the mâ—nger that gaue him selfe Meate to the mindes or Soules of men In this sense and none otherwise Cyrillus saithe I that is to saye my Bodie that shal be eaten shal raise him vp againe For Christe is none other then his Fleashe Al these saieinges be true and out of question Yet notwithstandinge that M. Hardinge woulde geather hereof is not true that is that either S. Augustine or any of these holy Fathers euer called the Sacramente either Lorde or God or Christe him selfe S. Augustine in diuers places teacheth vs that Christes Bodie it selfe and the Sacramente thereof are sundrie thinges And the difference he openeth in this sorte That Christes Bodie is receiued inwardely with the minde but the Sacrament is outwardely pressed and bruesed with the toothe And therefore he calleth the Sacrament Panem Domini The Breade of the Lorde But Christe him selfe he callethe Panem Dominum The Breade that is our Lorde And expoundinge these woordes of Christe Geue vs this day our dayly Breade He saithe thus This Dayly Breade wee may vnderstande either for the Sacramente of Christes Bodie whiche wee receiue euery daye as then the whole people vsed to doo or for that Spiritual foode of Christes Bodie it selfe of whiche our Lorde saithe Woorke ye the Meate that perisheth not and againe I am that Breade of Life that came downe from Heauen Here wee see an other notable difference bitwéene Christes Bodie it selfe and the Sacrament of his Bodie And if it had pleased M. Hardinge to haue taken better viewe of his places thus he might haue séene S. Augustine him selfe euen in the same place expounde him selfe For thus he saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinis Domini participem fieri quando in Baptismate membrum Christi efficitur nec alienari ab illius Panis Calicisque consortio etiam si antequam Panem illum Comedat Calicem bibat de hoc saeculo in vnitate Corporis Christi constitutus abscedat Sacramenti enim illius participatione ac beneficio non priuatur quando ipse hoc quod illud Sacramentum Significat inuenit Noman may anywyse doubte but that euery Faithful man is then made partetaker of the Bodie and Bloude of Christe when in Baptisme he is made a member of Christe and that he is not put from the felowship of that Breade and Cuppe although he departe this life in the Vnitie of Christes Bodie before he Eate of that Breade or Drinke of that Cuppe For he looseth not the partetaking and benefite of that Sacrament so longe as he findeth the thing that is the Bodie of Christe it self whiche is Signified by that Sacramente Here S. Augustine teacheth vs that a Faithful man is partetaker of Christes Bodie it selfe ye althoughe he receiue not the Sacrament of his Bodie And as S. Augustine in these woordes here alleged by M. Hardinge saithe Christus praeparauit Cibum Seipsum So writinge vpon S. Iohn he saithe thus Christus inuitauit nos ad Euangelium suum ipse Cibus noster est quo nihil dulcius sed si quis habeat palatum in Corde Christe hath called vs vnto his Gospel and he himself is our Meate then whiche meate there is nothinge sweeter if a man haue wherwith to taste it in his harte So againe he saithe Deus Panis intus est Animae meae God is the inwarde Breade not to enter into my Bodily mouthe but of my Soule Thus wée see The one parte of M. Hardinges tale is true That Christe him selfe is our Breade But the other partâ— is vnture That the Sacramente is that Breade And it were a strange forme of reasoninge to say thus Christe is our foode wee eate him with our Soule and with our Sprite and liue by him Ergo the Sacrament in S. Augustines time was called Lorde and God The errour falshead of this Argumente bisides sundry other infirmities standeth in the Equiuocation or double taking of this woorde Eating whiche hath relation sometime to the material mouthe of our Bodie Sometime to Faithe whiche is the Spiritual mouthe of our Soule S. Iohn saith Christe hath wasshed vs with his Bloude And S. Bernarde saithe Lauemur in Sanguine eius Let vs bathe our selues in the Bloude of Christe Yet M. Hardinge may not hereof conclude that the Water of Baptisme in deede and Uerily is that Bloude M. Hardinge The .8 Diuision Noman
Iuel promiseth to geue ouer and subscribe if any one may be founde Now wee shal see what trueth is in his woorde The B. of Sarisburie I doubt not but by these few wel considered it may easily appeare vnto the discrete Reader that none of al these Ancient Fathers neither Ireneus nor Origen nor Cyprian nor Chrysostome nor Ambrose nor Augustine nor Cyrillus for ought that may appeare by their woordes euer called the Sacrament either Lorde or Christe or Diuine substaÌ„ce or God or Him Self or the Woorde of God or their God notwithstandinge M. Hardinge hath taken some paines by guileful Translations and vnaduised asseuerations to make some appearance of the same S. Hierome saithe Falsi testes sunt qui non eodeÌ„ sensu dicta proferunt quo dicuntur They that reporte woordes in other sense then they were spoken are false witnesses M. Hardinge The .10 Diuision In the weighing of this doctrine of the Churche litle occasion of wicked scoffes and blasphemies against this blessed Sacrament shal remaine to them that be not blinded with that grosse and fonde errour that denieth the inseparabilitie of Christe but affirmeth in this Mysterie to be present his fâ—eashe onely without Bloud soule and godhead VVhiche is confuted by plaine Scriptures Christe raised from the dead now dieth no more Rom. 6. He suffereth him selfe no more to be diuided 1. Cor. 1. Euery sprite that loseth Iesus this is Antichriste 1. Ioan. 4. Hereof it foloweth that if Christe be verily vnder the forme of Breade in the Sacrament as it is other where sufficiently prooued then is he there entier and whole Fleashe Bloude and Soule whole Christe God and man for the inseparable vnion of bothe natures in one person VVhiche mater is more amply declared in the Article of the Adoration of the Sacrament The B. of Sarisburie In the ende M. Harding confirmeth this Doctrine by the Confutation of an errour whiche for the noueltie and strangenesse of it may easily seeme to be his owne and therefore ought of right to be called M. Hardinges errour For I beléeue it was neuer neither defended nor imagined by any other He surmiseth there be some that either haue saide or els may saie that Christes Fleashe is present Really in the Sacrament how be it deade and bloudlesse and vtterly voide bothe of Soule and Godheade This is a new errour neuer tamed or touched before this time As for vs wee doo constantly beléeue and confesse that Christe the very natural Sonne of God receiued our Fleashe of the Blissed Uirgin that where so euer that Fleashe is there is also bothe the Godheade and the Soule Of this vndoubted truth M. Hardinge geathereth an impertinent Conclusion For thus he reasoneth If Christe be verily vnder the Fourme of Breade in the Sacrament then is he there intiere and whole God and Man In deede the first being graunted the rest must needes folow But how is M. Harding so wel assured of the first What olde Doctour or Ancient Father euer taught him that Christes Bodie is Really and fleashly present vnder these Formes or Fantasies of Breade and Wine If the learned Fathers saie so it were good to shew it If they saie not so it is greate shame to pleade it Uerily al that M. Hardinge hath yet saide is not hable to prooue it Now good Christian Reader for thy better satisfaction in this case beinge so daÌ„gerous wherin who so erreth is an Idolater knoweth not God it may please thee briefely to consider bothe the Ancient godly Fathers vndoubted iudgement touching this Sacrament and also the ancient order and vsage of the same First concerninge the iudgement of the Fathers in this behalfe S. Chrysostome saithe In vasis sanctificatis non verum Corpus Christi Sed Mysterium Corporis Christi continetur In the Holy vessels not the very or true Bodie of Christe but the Mysterie of Christes Bodie is conteined S. Augustine saith Interrogo vos Fratres dicite mihi quid plus videtur vobis Corpus Christi an Verbum Christi Si vultis verè respondere hoc dicere debetis quòd non sit minus Verbum Dei quà m Corpus Christi I demaunde of you this question my Brethren answeare mee VVhether thinke you is greater the Bodie of Christe meaning thereby the Sacrament or the Woorde of Christe If ye wil answeare truely this must yee say that the VVoorde of God is no lesse then the Bodie of Christe S. Hierome saith Ego Corpus Iesu Euangelium puto â–ª Et quamuis quod Christus dicit qui non manducat meam CarneÌ„ c. possit intelligi de Mysterio tameÌ„ veriùs Corpus Christi Sanguis â—ius Sermo Scripturarum est I take the Bodie of Jesus to be the Gospel And al be it these woordes of Christe He that eateth not my Fleashe c. may be taken of the Sacrament yet in truer sense the Woorde of the Scriptures is the Bodie and Bloude of Christe Likewise saithe Origen Quòd si circa Corpus Christi seruandum tanta vtimini tautela quomodò putatis minoris esse periculi VerbuÌ„ Dei neglexisse quà m Corpus eius Yf ye take suche heede in keâ—pinge the Sacrament whiche is called the Bodie of Christe how can you thinke there is lesse danger in despisinge the Woorde of God then there is in despisinge the Sacramente that is called the Bodie of God It the Sacrament were in deede and Really the Bodie of Christe and so our very Lorde and God thus to compare it with a Creature and to make it inferiour vnto the same as S. Augustine S. Hierome Origen and other godly Fathers doo it were greate blasphemie S. Augustine saithe Plus est vnus Deus quà m vnus Baptismus Neque enim est Baptismus Deus Sed ideò magnum aliquid est quia Sacramentum est Dei One God is more then one Baptisme For Baptisme is no God But yet is Baptisme a greate thinge bicause it is a Sacramente of God Origen that greate learned Father saith Ille Panis qui sanctificatur per Verbum Dei Obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur The Breade that is sanctified by the Woorde of God and by praier touchinge the Material parte of it whiche is the Sacramente entreth into the Belly and passeth into the draught These woordes were horrible to be spoken if the Sacrament in deede were Christe and God S. Ambrose expoundinge these woordes of Christe Geue vs this day our dayly Breade saith thus Hodiè dat nobis hunc Panem quem ipse quotidiè Sacerdos CoÌ„secrat suis Verbis Possumus ipsum Dominum accipere qui ait Ego sum Panis vitae Euen this day Christe geueth vs this dayly Breade that is the Sacrament whiche he him selfe beinge the Priest doothe dayly Consecrate with his owne woordes Wee may take the same dayly Breade also for our
Newe Religion gate greate credite S. Hierome saithe Pagani Does suos digito ostendunt ob hoc ingerunt mihi opprobria Vnde sciant quòd ego mente Deum meum reconditum teneo per inâ—eriorem homâ—â—em in ipso habito The Heathens pointe theire Goddes with their finger and that they laie to my reproche But let them knowe that I haue my God hidden in my harte and that by my in warde man I dwel in him Certainely yf the Sacramente coulde speake vnto M. Hardinge thus it woulde speake I am a Creature as S. Ambrose teacheth yow I am a fragmeÌ„te or peece of Bread as S. Cyril teacheth yow I am a thinge insensible and voide of life As Epiphanius teacheth yow I am a Corporal foode and passe into your bodies and increase the Substance of your Fleashe as other meates doo As Origenes and Ireneus haue taught yow I moulde and putrefie and am subiecte to corruption As your eies and senses maie easily teache yow I am a Sacramente of Christe I am not Christe I am a Creature of God I am not God ye doo wronge vnto mee ye doo wronge vnto God The woormes of the Earth and the birdes of the Aire wil condemne your folie Geue not this honour vnto mee geue Godly honour vnto God Yf the Sacramente coulde speake vnto M. Hardinge thus woulde it speake and beinge a dumme and a liuelesse thinge and not hable to speake yet thus it speakethe God open the eies and hartes of al menne that they maie sée and discerne the Almighty and Euerliuinge God from a Corruptible Creature that is no God Amen FINIS THE XXII ARTICLE OF Râ—MAININGE VNDER THE ACCIDENTES The B. of Sarisburie Or that the People was then taught to beleeue that the Bodie of Christe remaineth in the Sacrament as longe as the Accidentes of the Breade remaine there without Corruption M. Hardinge The. 1. Diuision These fiue Articles here folowinge are schoole pointes the discussion whereof is more curiouse then necessarie VVhether the faithful people were then that is to saye for the space of sixe hundred yeeres after Christe taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely ye so as nothinge was hidden from them that in those quiet times quiet I meane touchinge this pointe of Faithe was thought necessary for them to knowe If sithens there hath beene more taught or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe â–ª to be had truthe it selfe alwaies remaininge one this hath proceeded of the diligence and earnest care of the Churche to represse the pertinacie of Heretikes who haue within these laste sixe hundred yeeres impugned the truthe herein and to meete with their peruerse and frowarde obiections as hath been thought necessary to finde out suche wedges as might beste serue to ryue suche knotty blockes The B. of Sarisburie M. Hardinge passeth lightly ouer these Articles folowinge as beinge onely as he saithe certaine vnnecessary Schoole pointes to be debated priuately emonge the learned and nothinge perteininge to the simple capacitie of the people Which thinge may the better appeare by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father It is true that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply and plainely vnto the people But M. Harding him selfe wel knoweth that Doctrine was nothinge like vnto this Doctrine S. Augustine taught the people thus Christus in Coena Figuram Corporis sui commendauit Christe at his Supper gaue a Figure of his Bodie S. Ambrose saithe vnto the people Post Consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified S. Chrysostome saithe vnto the people Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Yf Christe died not whose Signe and whose token is this Sacrifice And to leaue infinite other like Authorities to like purpose S. Augustine thus taught the people Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri funt qui me Crucifigent Yâ— shal not eate with your bodily mouthes this Bodie that you see nor shal you drinke that Bloude whiche they shal sheade that shal Crucifie mee And where as Christe saithe Onles ye 〈◊〉 my Fleashe and Dâ—inke my Bloude ye shal haue no Life in you The Olde learned Father Origen therevpon thus taught the people Si secundum Literam accipias haec verba illa Literaoccidit Yf ye take these woordes accordinge to the Letter this Letter killeth And touchinge Christes Bodie it selfe the Holy Bishop and Martyr Uigilius taught the people in this sorte Caro Christi cùm esset in terra non erat in Coelo nunc quia est in Coelo non est vtique in terra The Fleashe of Christe when it was in Earth was not in Heauen And nowe bicause it is in Heauen doutlesse it is not in Earthe S. Augustine saide thus vnto the People The Bodie wherein Christe rose againe muste needes be in one place Corpus in quo Resurrexit in vno loco esse oportet Cyrillus saide vnto the People Christus non poterat in Carne versari cum Apostolis postquam asceÌ„disset ad Patrem Christe coulde not be conuersaute togeather with his Disciples in his Fleashe after he had Ascended vnto his Father Touchinge the Eatinge of Christes Bodie S. Augustine taught the people in this wise Crede manducasti Credere in Christum hoc est manducare PaneÌ„ Viuum Beleeue in Christe and thou hast Eaten Christe For beleeuinge in Christe is the Eatinge of the Breade of life Likewise againe Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Thou wilt saie How shal I reache my hand into Heauen that I maie holde Christe sittinge there I answeare thée Reache vp thy Faithe and so thou holdest him Thus was the People then taught simply and plainely and that not onely in the Schooles but also openly in the Churche neither onely in one place but at Hippo in Africa At Constantinople in Thracia at Alexandria in Aegipte at Millaine in Italy and so in al places and in al Churches throughout the Worlde and this was then thought to be the Catholique Doctrine of the Sacramentes TransubstantiatioÌ„ Real Presence Concomitantia Accidentes without Subiectes Natural Bodies without Natural places Quantum sine modo Quanti Holy Fourmes and Holy Shewes were not yet knowen nor hearde of At the last as M. Hardinge saithe there sprange vp certaine strange Heretiques that saide that like as the Nature and Substance of Waâ—er remaineth in the Sacramente of Baptisme euen so the Nature
Article And if it hath beene saide of some onely and not taught vniuersally of al as a true doctrine for Christen people to beleeue how agreeth he with him selfe sayinge after the rehearsal of his number of Articles the same none excepted to be the highest mysteries and greatest keies of our Religion For if that were true as it is not true for the greatest parte then shoulde this Article haue beene affirmed and taught of al. For the highest and greatest pointes of the Catholike Religion be not particular but of vniuersal teachinge The B. of Sarisburie Here it appeareth that M. Hardinge somewhat misliketh his Catholique Maisters and thinketh it now an errour to say That a Mouse may eate the Bodie of Christe and therefore he calleth this parte of his owne Doctrine A vile asseueration But if this Asseueration of M. Hardinges owne Doctours greatest Doctours be so Uile then Uile were they that firste diuised it And yet I cannot wel sée how he may so lightly recante the Doctrine that he was borne brought vp in and condemne his owne felowes of villanie without blame How be it One good excuse he séemeth to haue that this parte of his Religion was neuer Uniuersally receiued nor counted Catholique And therefore he saithe It is no keie of his Religion If M. Hardinge wil measure al the reste in this sorte I feare mee very fewe partes of his whole Religion wil prooue Catholique And yet the firste diuisours and setters foorthe and mainteiners hereof tooke this euermore for a principal keie as without whiche the rest of their Doctrine coulde not stande Yet were they euermore accoumpted bothe as Uniuersal for their Learninge and as Catholique for their Religion and as constante in the same as M. Hardinge But in déede the Olde holy Fathers S. Ambrose S. Augustine S. Hierome S. Chrysostome neuer hearde of this strange Doctrine nor if they had hearde it would euer haue taken it for locke or keie of their Religion but would rather haue thought him woorthy to be lockte vp as a madde man that woulde either haue taught it as greate numbers haue doone or els haue doubted of it as M. Hardinge doothe Now let vs see by whome this Doctrine hath béene mainteined So whether it haue béene holden for Catholique or no it wil soone appeare Yet notwithstandinge I muste protest before hande that the speaches that they haue vsed in this behalfe are so Blasphemous and so Uile that for the Reuerence I beare to the glorious Bodie of Christe I can neither heare them nor vtter them without horrour Firste of al Thomas of Aquine saithe thus Quidam dixerunt quòd cùm primùm Sacramentum sumitur à Mure vel à Cane desinit ibi esse Corpus Sanguis Christi Sed hoc derogat veritati huius Sacramenti Some haue saide that as soone as the Sacrament is touched of a Mouse or a Dogge the Bodie and Bloude of Christe streigthway departeth from it But this is a derogation to the trueth of this Sacramente By these woordes M. Hardinges iudgemente is vtterly condemned as vttered against the trueth and in the derogation of this Sacramente M. Hardinge maie not wel calle in question whether this Doctoure were Catholique or no. For Christe saide vnto him by a vision in his dreame Benè scripsisti de me Thoma O Thomas thou hast written ful wel of mâ—e And therefore he is called Doctor Angelicus an Angelical Doctoure for that in learninge and iudgemente he so far surmounted al other Doctours and was accompted moste Catholique In the Councel of Arle it is written thus Qui non benè custodierit Sacrificium Mus vel aliquod animal comederit illud quadraginta dies poeniteat Who so keepeth not the Sacrifice wel and duely and a Mous or any other beaste happen to eate it let him be put to penance fourtie daies Iohannes de Burgo saithe Mus comedens Hostiam suscipit Corpus Christi The Mouse eatinge the Sacramente receiueth the Bodie of Christe Alexander de Hales saithe thus Quidam dicunt Vbicunque ponantur species siue in mundo loco siue in immundo siue in Ventre Muris ibi est Corpus Christi Et in hoc non derogatur Corpori Christi nec Sacramento Some saie Where so euer the Fourmes be laide whether it be in a faire place or in a foule or in the belly of a Mouse there is the Very Bodie of Christe And this is no hinderance neither to the Bodie of Christe nor to the Sacramente Againe he saithe Si Canis vel Porcus deglutiret Hostiam Consecratam integraâ—m non video quare Corpus Domini non simul â—raiâ—ceretur in ventrem Canis vel Porci Yf a Dogge or a Swine shoulde eate the whole Hoste beinge Consecrate I see no cause but our Lordes Bodie shoulde enter into the belly of the Dogge or of the Swine Gerson saith BrutuÌ„ sumit Corpus Christi per Accidens quia sumit illud in quo est A brute beaste receiueth the Bodie of Christe bicause it receiueth that thinge wherein Christes Bodie is conteined Bonauentura liketh better the contrary Doctrine as more agréeinge as he saithe bothe with Ciuil Honestie and also with the Iudgemente of common Reason Haec Opinio est honestior rationabilior Peter Lombarde the Maister of al Catholique Conclusions one that taketh vpon him to teache al others when he commeth to this pointe he standeth in a mammeringe and is not hable to teache him selfe For thus he saithe touching the same Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth Or what eateth it He answeareth Deus nouit God knoweth I knowe it not Notwithstandinge his Resolution is this Sanè dici potest quòd Corpus Christi à brutis animalibus non sumitur It maie very wel be saide that a brute beaste receiueth not the Bodie of Christe But this Sentence is reuersed and not thought Catholique For the greate Facultie of Parise hath geuen this iudgemente vpon the same Hic Magister non tenetur Herein the Maister is not allowed Therefore notwithstandinge M. Hardinges contrary determination this Doctrine hitherto appeareth right good and Catholique Touchinge suche cases as herein maie happen Antoninus the Archebishop of Florence writeth thus Si Mus aut aliud animal c. Yf a Mouse or any other woorme or beaste happen to eate the Sacramente throwgh negligence of keepinge let the keeper throwgh whoe 's negligence it happened be enioined to penance fourtie daies And yf it be possible let the Mouse be taken and burnte and let his ashes be buried in or aboute the Aultare But Peter of Palus saith The Mouses entralles must be drawen and the Portion of the Sacramente that there remaineth yf the Priest be squaimishe to receiue it must reuereÌ„tly be saide vp in the Tabernacle vntil it maie naturally be consumed But the Hoste so founde in the Mouses entralles may in no
as in a Sacramente or in a Mysterie In this sense S. Augustine saithe Gratia Dei in Veteri Testamento velara laâ—ebat The Grace of God laie hidden coouered in the Olde Testamente And againe In Veteri Testamento occultabatur Nouum id est occultè Significabaturâ— The Newe Testamente was hidden in the Olde that is to saie It was secretely Signified in the Olde Here least M. Hardinge should take these woordes strictly and grossely as he doothe the reste and saie The Newe Testamente in déede Really was coouered in the Olde S. Augustine him selfe hath preuented him and opened his owne meaning in this wise as it is saide before Occultabatur id est occultè Significabatur It was Coouered that is to saie it was secretely Signified By whiche exposition beinge S. Augustines M. Hardinge might haue learned likewise to expounde these woordes Caro operta forma Panis id est occultè Significata The Fleashe coouered in the Fourme or Substance of Breade that is to saie Priuily Signified in the Forme or Substance of Breade But M. Hardinge thought it best to leaue the mater and to make his quarel to the woordes This woorde Liethe saith he importeth a scoffe wherewith to bringe his Catholique teachinge into contempte Uerily this must needes be a marueilous tender and a miserable Doctrine that maie no waies be touched without suspicion of a scoffe But why is he more angrie with vs for vtteringe these woordes Liethe hidden then he is with his owne Doctours vtteringe the same In his Glose vpon the Decrees it is written thus Species Panis sub qua latâ—t Corpus Species Vini sub qua later Sanguis The Fourme of Breade vnder whiche is hiddeÌ„ the Bodie The Fourme of Wine vnder whiche is hidden the Bloude These be his owne felowes woordes they are not ours VVillihelmus Hasfliginensis one of M. Hardinges Newe Doctours saith thus Quaerite Dominum dum inueniri potest In Templo inuenitur Materiali Ibi latet sub Specie Panis Seeke the Lorde while he maie be founde He is founde in the Material Churche of stoane There he is hidden vnder the Fourme of Breade An other like Doctour saith thus Ibi est Corpus Christi in tanta quantitate sicut fuit in Cruce Vnde mirum est quomodò sub tam modica Specie tantus homo lateat The Bodie of Christe is there as greate in quantitie as he was vpon the Crosse. Therefore it is marueilous how so greate a man can be hidde vnder so smal a Fourme Yf this woorde Hidden so necessarily importe a scoffe then must M. Hardinge needes thinke that his owne Doctours scoffe at him and laugh him to scorne Certainely it is no indifferent dealinge the woordes beinge al one so fauourably to allowe them in his owne bookes and so bitterly to mislike them in al others Perhaps he wil saie It is no Catholique Fourme of speache to saie Christe liethe in the Sacramente And yet I sée no greate reason but it maie stande as wel with the Catholike Doctrine to saie Christe liethe in the Sacrament as Christe sittethe in the Sacramente Yet Iohannes a S. Andrea a greate Doctour and a special Patrone of that side is wel allowed to write thus and that without any manner controlmente or suspicion of scoffe Id temporis contentio nulla erat vtrùm Corpus Christi insideret Eucharistiae At that time there was no strife whether Christes Bodie were Sittinge in or vpon the Sacramente or no. Thus was it lawful for him to write and his writinges are taken for good and Catholike But M. Hardinge saithe Christes Bodie is in the Sacrament without Circumscription or Respecte of place Strangely VVoonderously and Singularely and by the might of Goddes Omnipotent power and the manner of his Beinge there is knowen onely vnto God These be faire and orient and bewtiful colours but altogeather without grounde and to vse the termes of M. Hardinges Religion they are nothinge els but Accidentes and Shewes without a Subiecte It is a strange and a marueilous mater that this presence of Christe in the Sacrament beinge so certaine and so singulare as M. Harding seemeth to make it yet al the Olde Learned Catholique Fathers should so lightly passe it ouer in silence without any manner mention as if it were not woorthe the hearinge or that M. Hardinge should so assuredly and so certainely know it and yet God him selfe should not know it Or that God should know it and yet beinge a mater so Singulare and so necessarie to be knowen shoulde neuer reuele the same to any either of the Learned Fathers or of the Holy Apostles or make them priuie to that knowledge In déede it behooueth vs to humble our hartes vnto the miracles and marueilous woorkes of God But euery M. Hardinges fantasie is not a Miracle The Heretique Praxeas saide euen as now M. Hardinge saithe Deo nihil est difficile Vnto God nothinge is harde But Tertullian that learned Father answeared him then euen as wee now answeare M. Hardinge Si â—am abruptè in praesumptionibus nostris vâ—amur hac sententia quiduis de Deo confingere poterimus If wee so rashly vse this sentence to serue our Presumptions or fantasies wee may imagine of God what wee liste S. Steuen saw Christe in Heauen Standinge S. Paule saithe Christe is now at the Right hande of God Sittinge whiche thinge also wee confesse in the Articles of our Faithe But in the Sacrament saithe M. Hardinge Christe is Presente without any manner suche Circumscription or Circumstance or order of place that is to say as greate in quantitie as he was vpon the Crosse yet neither Standing nor Sitting nor Lieinge nor Leaninge nor kneeling nor Walkinge nor Reasting nor Moouinge nor hauinge any manner Proportion or Position of his Bodie either vpwarde or downewarde or backewarde or forewarde A very Bodie and yet not as a Bodie In a place and yet not as in a place This is M. Hardinges Catholique Doctrine without Scripture without Councel without Doctoure without any likinge or sense of Reason Yet must euery man receiue the same at M. Hardinges hande as the Singulare Strange Woonderful Omnipotent Woorke of God To Conclude Christes Bodie is in the Mystical Breade of the Holy Communion not Really or Corporally or in déede as M. Hardinge fansieth but as in a Sacramente and in a Mysterie euen as the Bloud of Christe is in the Water of Baptisme FINIS THE XXVII ARTICLE OF IGNORANCE The B. of Sarisburie Or that Ignorance is the Mother and cause of true Deuotion and Obedience M. Hardinge Maister Iuel had greate neede of Articles for some shewe to be made against the Catholike Churche when he aduised him selfe to put this in for an Article Verily this is none of the highest Mysteries nor none of the greatest keyes of our ReligioÌ„ as he saith it is but vntruely and knoweth that for an vntrueth For him selfe imputeth it to D.
Gregor Presbyter in vita Nazianzen De verbor rer significat Quaeret aliquis â–ª a Sozomenus li. 6. ca. 29. b Nicâ—phor liâ— 11. ca. 26. c Paulus Aemiliâ—s c Paulus Aemiliâ—s d Henricus Herfordien Ca. 49. M. Hardinge falsifieth his owne fable The Golden Dooue Dialogorum li. 2. ca. 24. Concil Carthagin 3. can 6. The buryinge of the Saâ—rament The Sacrament reserued seuen yeeres The true Amphilochius M. Hardinge muche for gâ—atteth himselfe The first Faâ—hâ—â—s of 〈◊〉 Monkes Augustin ad Quodâ—ult DeuÌ„ Theodoret. Hâ—â—ret Fabular li. 4. De opere Monachorum Ca. 22. Theodor. li. 4. ca. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August in IohaÌ„nem tractat 26. Amphilochius neuer wrote S. Basiles life Nazianzen in Mâ—nodia Sozomen lib. 3. cap. 13. Praefatio in CoÌ„cil Gangrense â—ubulus Liturgia Basilâ—â— S. Basiles Masse is a Communion and no Masse M. Hardinge and his Ampholochius can not agree The .41 Vntruthe Priuate Masse is neuer founde in Chrysostome Homil. 61. ad popul Antioch â–ª The .42 Vntruthe There came many both of the people and also of the Cleregie The .43 Vntruthe There vvas no such daily preachinge As shal appeare M. Hard. seeketh vp his Masse in litle tovvnes and Villages Priuate Masse proued by a simple Collection The .44 vntruthe Christe coÌ„maunded no suche daily Sacrifice The .45 vntruth This is not yet proued Chrysostom Ad populum Antiochen hom 61. Iohan. 3. Chrysost ad Hebrâ—os hom 1â— Ignatius ad Trallianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in Liturgia Epistola Cornelij ad fabium Antiochenum ex Eusebio li. 6. ca. 43. Nazian in Apologetico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Authen Collatione prima Titul vt determinatus sit numerus Clericorâ— Canon Apost Ca. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Con. dis 1. Episcopus Con. Nic. Can. 14 â–ª Concil Carthaginen 6. ca. 18. Concil Laodic ca. 59. Concil Toletan 4. ca. 17. Nicolaus Cusanus ad Clerum literatos Bohemiae Chrysostom in Liturgia Chrysost. ad populum Antioch Hom. 61. Chrysost. in Actâ—â— Aposi Hom. 45. Idem in Matth. Hom. â— De celebrat Miss Can. Alâ—issimus De Con. dist 2. Quotidie Extra de Celebratio Miss Dolentes In Summa Parte vlâ—im Qâ—â—â— 82. artiâ— Nicolaus de Cusa Ad Cleâ—â—â— literatos Bohaemiae Chrysostom ad Ephesios hom 3. Diuision 9. fol. 13. b. Concil Constantinop 6. Can. 52. Aug. tractat 26 Basil. ad Caesar. Concil Laodic Ca. 49. Communion Hieronym in 1. Cor. 11. Ambros. 1. Cor. 11. Can. Apost Canon 9. De Con. dis 2. peracta De Con. dis 1. Episcopus a ClemeÌ„ Epist. 2. De Con. dis 2. Si non b August de Sermone dom in Monte. lib. 2. c Augustin in Psalm 10. De Con. dis 2. Si quis c Augustin in Psalm 10. d ClemeÌ„ stroma lib. 1. Chrysostom in 1. Cor. Hom. 27. Chrysost. 2. Cor. hom 18. Gregorius Dialogor li. 2. ca. 23. Missa Isidoâ—us in Lexico The breakinge of the Breade August ad Paulinum â—pist 59. The .46 〈◊〉 truth proceding only of the grosse errour of Transubstantiatiâ—â— DiffereÌ„ce betvveene Priest and Laye Concil Basil. Concil Trident. St. G. in the Dâ—uels Sophistrie Tertullian de virginibus velandis Ambros. 1. Corinth 11. Chrysosto in 2 â–ª Corint hom 18. Iohan. Sleidanus li. 9. Gerson in Tractatu contra haeeresim communicandi Laicoâ— sub vtraque specie Gabriel Biel â–ª VVhole Christe in either parte 1. Corin. 11. Lib. Epist. Epist. 146. Beda in Lucam ca. 22. li. 6. Alexander 4. q. 53. M. 1. Alexander 4. q. 40. M. 3. art 2. Basil. Moral SuÌ„ma Ca. 14. The .47 Vntruthe For the Breade and VVine signifie the bodie and bloud of Christe the vvhitenes the roundnes and other outwarde formes signifie nothing The .48 Vntruethe The church neuer thus ministred the Sacramente vnto the people in any opeâ— CoÌ„gregatioÌ„ vvithin the space of sixe hundred yeeres Chrysost in 2. ad Corin. Hom. 18. Retracta lib. 2. Clemens Epist. 2. 1 Cor. 11. De Con. Dist. 2. Cum frangitur The .49 Vntruthe For these vvoordes perteined as vvel to the people as to the priestes as shal appere Ante passionem nobis solis praecepit hoc facere inquiunt Apostoli apud Clementem li. 8. Constitu Apostolicarum Cap. vltim a Here M. Hardinge altereth the case 1. Cor. 11. Spiritualis hostia The .50 Vntrueth They chaunged not but restoared the olde custome Ioan. 6. Luc. 24. a In MatthaeuÌ„ hom 17. b De coÌ„sensu Euang li. 3. ca. 25. c In Lucam d In Lucam Act. 2. St. Gard. in the Diuels sophistry Garardus Lorichius in .7 parte Canonis De con dist 2 Cum omne Par. 3. q. 80. art 12 â–ª Nicol. Lyra in Psal. 111. Nicol. Lyra in Psalm 111. Michael Vaehe tractatu 5. contra Lutherum Eckius In locis communibus De Missa publica proroganda 1. Corinth 11. Cyprian lib. 2. Epist. 3. Ad originem Traditionis Dominicae Quod mandatum est Hierem. 23. The 51. vntrueth ioyned vvith a sclaunder Neuer man spâ—ke more reuerently of the Oblation of Christe vpoÌ„ the Crosse. Extra de Consti Licet Romanus Syluester Prierias Magister Palatij Actor 16. Galat. 2. Eusebius lib. 2. ca. 2. Tertul. in Apologetico Ad nobiles Ordinis Teutonici Esai 8. Actor 21. In locis communibus In li. de professione fidei catholicae Ca. 19. A Signe Lib 4. dist 1. August De Doctrina Christia lib. 3. ca. 15. In Iohan. Tractatu 45. Augustin contra Adimantum ca 12. Chrysostom in Matthae hom 83. Augustin de Doctrina Christ. lib. 2. De Con. Dist. 2. Signum est Cyprian li. â— Epist. 3. Cyprian Ad Iubaianum de Haereticis Baptizandis The .52 vntruthe There vvas no suche CanoÌ„ touched or once moued in that Councel The .53 vntruth Nestorius neuer dreamed of any such folie VVeighty consideratioÌ„s vvherefore Christs Institution should be broken Anno. 1414. Nestorius De legib Senatuscon loÌ„ga consuetud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cornel. Agrippa de vani scientia Volateranus Arrianus lib. 8. Strabo Leuit. 24. 1. Regum 21. Mar. 2. Genes 17. 34. Exod. 20. 1. Mach 1. 〈…〉 The .54 vntruthe â— foule depâ—uation of the Scriptures Ioan. 13. In Serm. de Caena Domini In Serm. de vnctione Chrismatis Ad Ianuarium ca. 18. In the name of Christe onely 1. Samuel 2â— Iosue 5. 1. Machabae 1. 1. Samuel 21. Iosua 5. 1. Macha 2. Matth. 12. Dion Ezechiel 16. M. Harding falsifieth the wordes of S. Luke Actor .8 Onely vvashinge of feete Act. 16. In sermone de Coena Domini Hilar. in Matt. canon 5. 11. 12. 23. Hilar. De Trinita li. 10. Bernard De bonis defendeÌ„dis De Con. dist 2. Comperimus 1. Timoth 5. Augustin ad Ianuar. Epist. 118 Matthae 20. Matth. 18. Math. 10. Matth. 8. Math. 5. Exod. 20. Marke 14. The .55 vntruthe The Catholike or vniuersal Churche neuer vnder stoode it so But onely the Church of Rome vvhiche is bothe late and meere Particular
be the Fleashe of Christe and this farre he affirmeth the trueth of his Fleashe it self whiche he saith to be called Suo modo in his maner the Bodie of Christe as who shoulde saie whose trueth notwithstandinge if ye beholde on the behalf of the maner of exhibitinge in verie deede it is a Sacrament of Christes Bodie whiche is in visible shape so as he speaketh of Christes Bodie that hath suffered The B. of Sarisburie Here M. Hardinge allegeth good mater against him self For by these woordes S. Augustine saith The Breade is so Christes Bodie as the Breakinge of the same Breade is Christes Death But the breaking of the Breade is not Really and in deede the Death of Christe wherefore it foloweth that the Breade is not Really or in deede the Bodie of Christe And where as M. Harding seemeth to staie altogeather vpon these two woordes Coelestis Panis thinkinge that thereby is meante onely the Supernatural Breade of Christes very Bodie it may like him neuertheles to vnderstande that not onely Christes very Bodie but also the Sacrament it self may wel be called Coelestis Panis Heauenly Breade for that it is a Sacrament of that Heauenly Breade So Gregorius Nyssenus calleth the Water of Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Diuine or Heauenly Bath So S. Ambrose calleth the woordes of Baptisme Verba Coelestia Heauenly Woordes So Dionysius calleth the Oile Consecrate Diuinissimum Oleum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Cyrillus calleth Manna Spiritual Breade Thus he saith Quomodo est Manna Panis Angelorum Spiritualis Quia quod Vmbra Veritatis erat Veritatis nomine in Spiritu appellauit Howe is Manna called the Spiritual Breade of Angelles That thinge that was a Shadowe of the Trueth in Sprite or Spiritually he vttered by the name of the Trueth it selfe And albeit onely Christes very Bodie it self be in deede that HeaueÌ„ly Breade yet in these woordes of S. Augustine it cannot in any wise so be taken as to the learned and discrete Reader it maie soone appeare For first S. Augustine saith That Heauenly Breade whereof he speaketh is a Sacrament But the very Bodie of Christe cannot in any respecte be called a Sacrament as it is easy to vnderstande For a Sacrament by S. Augustines Definition is Signum Visibile A Signe or a Token that maie be seene But the Bodie of Christe that M. Hardinge imagineth to be Present cannot be seene For S. Augustine saith it is Spiritual and Inuisible Hereof it necessarily foloweth that the very Bodie of Christe cannot in any wise be called a Sacrament And therefore is not that kinde of Heauenly Breade that is here mentioned by S. Augustine Moreouer S. Augustine saith The same Heauenly Breade is the Bodie of Christe Howe be it he addeth not Uerily and in deede but Suo modo In a Manner or Kinde of speache But Christes very Bodie is in deede and Uerily in al respectes the Bodie of Christe without any suche qualifieinge or limitation And it were greate fondenes or rather mere madnes to saie The Uery Bodie of Christe is after a certaine manner or in a sorte the Bodie of Christe These thinges first considered for further vnderstandinge of S. Augustines minde herein I remitte the reader vnto the Glose vpon the same the woordes whereof are these Coelestis Panis id est Coeleste Sacramentum quod verè repraesentat Carnem Christi dicitur Corpus Christi sed impropriè Vnde dicitur Suo Modo sed non â—ei Veritate sed significante Mysterio vt sit sensus vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Breade that is to saie the Heauenly Sacrament whiche verily representeth the Fleashe of Christe is called Christes Bodie but vnaptely and vnfitly Therefore it is saide In a peculiar manner belonginge vnto it selfe Not in Trueth of mater but by a Signifieinge Mysterie That the sense maie be this It is called the Bodie of Christe that is to saye It signifieth the Bodie of Christe But here marke thou gentle Reader into what strastes these men be driuen To mainteine the Inconueniences and Absurdities of their Doctrine they are faine to saie That the very Bodie of Christe is not Rei veritate Uerily and in deede but Impropriè Unaptly and Unfitly called the Bodie of Christe M. Hardinge The .16 Diuision Againe S. Augustine saith in an other place Non hoc Corpus quod videtis comesturi estis Not this Bodie whiche ye see shal ye eate And S. Hierome saith Diuinam Spiritualem Carnem manducandam dari aliam quidem ab ea quae Crucifixa est That Diuine and Spiritual Fleashe is geuen to be eaten other beside that whiche was Crucified VVherefore in respecte of the exhibitinge the Fleashe is diuided that in it selfe is but one and the Fleashe exhibited in mysterie is in very deede a Sacrament of Christes Bodie visible and palpable whiche suffered on the Crosse. And thus it foloweth of conuenience where as the Fleashe is not the same accordinge to the qualities of the exhibitinge whiche was Crucified and whiche nowe is sacrificed by the handes of a Prieste againe where as the Passion Death and Resurrection are saide to be done not in trueth of the thinge but in mysterie Signifieinge it foloweth I saie that the Fleashe is not the same in qualities so as it was on the Crosse though it be the same in substance Many mo authorities might be alleged for the openinge of this mater but these for this present are ynough if they be not to many as I feare me they wil so appeare to the vnlearned Reader and to suche as be not geuen to earnest studie and diligent searche of the truethe By these places it is made cleare and euident that these Names Figure Image Signe Token Sacrament and suche other the like of force of their signification doo not alwaies exclude the trueth of thinges but doo onely shewe and note the maner of presence VVherefore to conclude this maier that is somewhat obscure to senses litle exercised the Figure of the Bodie or Signe of the Bodie the Image of the Bodie dothe note the coouertnes and secretenes in the maner of the exhibitinge and doth not diminishe any whitte the truethe of the presence So we doo accorde with M. Iuel in this Article touchinge the forme of woordes but withal we haue thought it necessarie to declare the true meaninge of the same whiche is contrarie to the doctrine of the Sacramentaries The B. of Sarisburie M. Hardinge as in his woordes he pretendeth greate stoare of authorities so in his choise he bewraieth greate wante For to passe by the place of S. Hierome whiche is answeared before in the fifthe Article and .7 Diuision the woordes of S. Augustine seeme vtterly to ouerthrowe al these his grosse and Fleashely Fantasies For better vnderstandinge whereof it is to be noted that when Christe had opened that Heauenly Doctrine of the Eatinge of his Bodie and Drinkinge of his