Generations And that he might ful finishe in his Humaine Body the Mysterie of our Redemption and might fasten our sinnes to the Crosse also that HaÌ„dwritinge whiche was made againste vs. Wee beleeue that for our sakes he died and was buried descended into Hel the thirde daie by the Power of his Godhed returned to life and rose againe and that the fourtethe daie after his Resurrection whiles his Disciples behelde and looked vppon him he Ascended into Heauen to fulfil al thinges and did place in Maiestie and Glorie the selfe same Body wherewith he was borne wherin he liued on Earth wherein he was iested at wherein he had suffered most paineful tormentes and cruel kinde of deathe wherein he rose againe and wherein he ascended to the Right Hande of the Father aboue al Rule aboue al Power al Force al Dominion and aboue euery name that is named not onely in this worlde but also in the worlde to comme And that there he nowe sittethe and shal sitte til al thinges be ful perfitted And althoughe the Maiestie and Godhed of Christe be euerywhere abundantly dispersed yet wee beleeue that his Body as S. Augustine saith must needes be stil in one place that Christe hathe geuen Maiestie vnto his Body but yet hathe not taken awaye from it the Nature of a Body and that we must not so affirme Christe to be God that wee denie him to be Man and as the Martyr Vigilius saithe that Christe hathe leafte vs as touchinge his Humaine Nature but hath not leafte vs as touchinge his Diuine Nature And yâ— the same Christe thoughe he be Absent from vs concerning his Manhed yet is euer Present with vs concerninge his Godhed From that place also wee beleeue that Christe shal come againe to execute that General Iudgement as wel of them whom he shal then finde aliue in the Body as of them that shal be already dead M. Hardinge In our Fathers dayes before any change in Religion was thought vpon Christen people lyued togeather in perfite vnitie If accoumpt of belife had ben demaunded none was ashamed of the common Apostles Crede Euery one constantly confessed I beleue in God the Father Almighty Maker of Heauen and Earthe and in Iesus Christe and so foorthe But sithens Luther brought a Newe Gospel into the worlde wee haue sene greate diuersitie amoÌ„ge men not onely of Ceremonies and Administration of the Sacramentes but also of the Publike Confession of the Faithe For as sundrie Rulers Countries and common Weales receiued that newe Doctrine so theire Preachers and Ministers haue sette foorthe sundrie Credes and Confessions of theire Faithe S. Hilarie in his time complaininge there of Nowe a dayes there be saithe he so many Faithes as there be willes so many Doctrines as there be maners so many causes of blaspemies springe vp as there be vices whiles Faithes either are so written as wee list or so vnderstanded as we list And where as there is but one God one Lorde one Baptisme and accordinge thereto one Faithe wee steppe aside from that whiche is the onely Faithe and whiles mo faithes be made they beginne to come to that point that there be no Faithe at al. But the maner of the vtterance of your Faithe is strange to Christen eares who haue ben accustomed to heare Credo in Deum Credo in Iesum Christum Credo in Spiritum Sanctum I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste That other forme of woordes whiche you vse soundeth not so Christianlike I beleue there is a God I beleue that Iesus Christe is the Sonne of the Father I bâ—liue that the Holy Ghoste is God Although this forme of woordes do expresse a right Faithe yet beinge sutche as maye be vttered by Deuils and hathe alwaies ben vttered by Heretikes theire Ministers the Auncient and Holy Fathers haue liked better the Olde forme and maner after whiche euery Christen man saithe I beleue in God I beleue in Iesus Christe I beleue in the Holy Ghoste For this importeth a signification of Faithe with hope and charitie that other of Faithe onely whiche the Deuils haue and tremble as S. Iames saithe wherein as in many other thinges these Defenders resemble them S. Augustine in sundrie places putting a differeÌ„ce betwen these two formes of wordes vpoÌ„s Iohn alleaging S. Paules wordes To one that beleueth in him who iustifieth the wicked his Faithe is imputed to rightuousnesse demaoÌ„deth what is it to beleue in him It is by his answeare Credendo amare credendo diligere credendo in eum ire eius membris incorporari With beleuinge to loue him with beleuinge to goe into him and to be incorporate in his members that is to be made a member of his Body As this Defender procedeth in declaringe the belefe of his Newe Englishe Churche he grateth mutche vppon the Article of Christes Ascension as the maner is of al Zwinglians to do For theire minde geueth them thereby they shal be able to bringe at leste many of the simpler sorte to their Sacramentarie Heresie and to thinke that the Body of Christe wherein he ascended into Heauen and suteth at the right hande of the Father is so absent froÌ„ Earthe as it may not be beleued to be here present in the Sacrament of the Aulter Thereto he alleagethe S. Augustine makinge him to saye that Christes Body wherein he rose againe must nedes be stil in one place In which treatise that Holy Father hathe not the worde Oportet that is must nedes as this Defender alleageth but this worde Potest that is maye as the bookes haue that be not corrupted by the mainteiners of that Heresie And where as he saithe Ad Dardanum alleaged by this defender though Christe hathe geuen Maiestie vnto his Body yet he hathe not taken awaye from it the Nature of a Body this is not to be stretched to Christes Body in the Sacrament where it is not after condition of Nature but by the almightie power of his worde And although he hathe not taken awaye from his Body the Nature of a very Body yet may it please him to do with his Body being God nolesse then man that whiche is besides and aboue the Nature of a Body So it pleased him to do when he said This is my Body And so it pleaseth him it be done whesoeuer the same Body is offered in the daily sacrifice of the Churche according to his coÌ„mandement and institution That Vigilius saithe Hovve Christe hathe lefte to be novv in Earthe 1. Ioan. 1. Christe hathe lefte vs touching his Humaine Nature but hathe not left vs as touching his Diuine Nature it is to be vnderstaÌ„ded of his visible shape in whiche he shewed his Humaine Nature wheÌ„ he walked here on Earthe when he was so coÌ„uersant with men sensibly that as S. Iohn writethe they heard him with theire eares
other S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacramente of Christes Body is one thinge and the Substance of the Sacramente or Christes Body represented by the Sacramente is an other thinge And againe he saithe Ea demùm est miserabilis animae seruitus Signa pro Rebus accipere To take the Signes or Sacramentes in steede of the thinges them selues that be Signified is the miserable bondage of the Soule In like manner Origen saithe Simpliciores nescientes distinguere ac secernere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda sint vocabulorum similitudinibus falsi ad ineptas quasdam Fabulas figmenta inania se contulerunt Simple menne not hable to discerne in the Holy Scriptures what thinges ought to be applied to the vtter Man and what to the Inner beinge deceiued by the likenesse of woordes haue turned them selues to a sorte of peeuishe Fables and vaine Fantasies Ye cal our Doctrine naked and colde for that wée saie The Sacramente is a Figure And yet bicause ye cannot in any wise denie but the same woorde Figure to the same purpose is commonly vsed of al the Anciente Catholike Fathers and Doctours of the Churche Therefore ye thought it good to qualifie and to mince the matter and to saie It is a Figure not of the Body but of the Deathe of Christe And here it is a worlde to sée howe pitifully ye trouble your selfe with your varietie and change and shifte of Figures Firste you saie The Sacramente by the Iudgemente of Damascene is called a Figure before the Consecration that is to saie before the Sacramente be a Sacramente Afterwarde vpon better aduise ye saie The Fourmes onely the Shewes Accidentes are the Figure of Christes Body Againe you saie Christes Body Inuisible is a Figure of Christes Body Visible that is to saie A thinge vncertaine is a Figure of a thinge moste certaine Nowe laste of al ye saie as I thinke noman euer saide before The very Body of Christe it selfe is a Figure of the Deathe of Christe Thus many prety strange vnknowen Figures ye are drtuen to diuise thereby to auoide one simple plaine vsual common Figure For to leaue an infinite number of other Anciente Fathers S. Augustine saithe Dominus Figuram Corporis sui Discipulis suis commendauit tradidit Our Lorde commended and deliuered to his Disciples a Figure not as ye saie of his Death but of his Body Whereas you saie The Body of Christe is present in déede that his Deathe is Absente onely If ye liste to cauille as yée doo as your māner is idlely to plaie with the woordes and phrases of the Ancient Fathers ye might as wel and by as good warrante saie that Christes Deathe is as Presente as his Body For S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of christe Chrysostome saith In Mysterijs Mors Christi perficitur The Deathe of Christe is vvrought in the Mysteries S. Hierome saithe Christus nobis quotidiè Crucifigitur Vnto vs Christe is Crucified euery daie And S. Gregorie saithe Christus iterum in hoc Mysterio Moritur In this Mysterie of the Holy Communion Christe is put to Deathe againe By these woordes thus pressed rackte as your manner is ye maie easily proue not onely y◠Christes Body but also that his Passion Deathe Bloude sheddinge is verily Presente Ye saie ye Adore the Sacramente with godly Honour Wee answeare you as Christe sometime answeared the woman of Samaria Vos Adoratis quod nescitis Ye Adore and woorship ye know not what For who euer willed you thus to Adore the Sacramente Who taught you who bade you so to doo What Prophete What Apostle What Father What Doctour of the Churche But here M. Hardinge ye doo vs great wronge to saie wée cal Christes Body an Idole For wée knowe and haue euermore Confessed with Chrysostome that the Body of Christe is woorthy of the highest Honoure wée Adore it and woorship it euen as the very Body of the Sonne of God How be it as it is saide before Christes Body is one thinge and the Sacramente is an other The Sacramente is in Earthe Christes Body is in Heauen at the Right Hande of God the Father And therefore Chrysostome saith in the same place A scende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Mounte vp therefore vnto the gates of Heauen and diligently consider Naie I saie not vnto the gates of Heauen but vnto the gates of the Heauen of Heauens and so shal ye see the thinges that wee speake of But what meante you M. Hardinge thus out of season to presse in with your Lenten Argumente and to saie It is Superstitious with you to Eate drie and Lemen Meates If ye saie there can be no Superstition in choise of meates either yée are deceiued your selfe or els séeke occasion by the waie to deceiue others Tertullian saithe Deus ventre non colitur nec cibis quos Dominus dicit perire in secessu naturali Lege purgari Nam qui per Escas Dominum colit prope est vt Dominum habeat ventrem suum God is not honoured with the Belly nor vvith meates whiche the Lorde Christe saithe doo perishe and are purged in conueiance by Natural Order For vvho so by Meates honoureth the Lorde in a manner maketh his Belly to be his Lorde S. Hilarie saithe Haeretici sicco Panis Cibo viuunt Sed quis tandem oriosi huius propositi profectus est Totum hoc inane atque ridiculum est cum ipsis Superstitionis causis miserabile Heretiques liue by drie Breade But what profit is there in this idle purpose It is altogeather vaine and foolishe and in respecte of the causes of their Superstition it is also Miserable S. Hierome saithe Quid prodest oleo non vesci molestias quasdam difficultatesque ciborum quaerere Caricas Piper Nuces Palmarum fructus Similam Mel Pistacia Audio praetereà quosdam contra regulam hominumque Naturam aquam non bibere nec vesci Pane sed sorbitìunculas delicatas contrita olera betarumque succum non Calice sorbere sed Concha Prò pudor Non erubescimus istiusmodi ineptijs nec taedet Superstitionis Insuper etiam famam abstinentiae in delicijs quaerimus What auaileth it to eate no Oile and with paine and mutche adoo curiousely to seeke for meates Figges Peper Nuttes Dates fine white Breade Hoony and Pistacia Biside this I heare saie there be somme whiche contrarle to the common order and Nature of menne wil neither drinke water nor Eate breade but seeke for delicate suppinges and Herbes shridde togeather and the iuice of Beetes and receiue the same not out of a Cuppe but
the Apostles into Heauen For the abundante Grace of the Holy Ghoste is powred out and hath turned the vvhole VVorlde into Heauen not by changinge of Nature but by correctinge the vvil of Man Likewise againe he saithe Apostoli in Terra constituti in Coelo conuersabantur Et quid dico in Coelo Altiores erant Coelo etiam alâ—o Coelo Et ad ipsum Dominum peruenerunt The Apostles dwellinge in the Earthe had their conuersation in Heauen But what saie I In Heauen They were higher then Heauen yea then the Seconde Heauen and came euen vnto the Lorde him selfe Againe he saithe Dauid Terram in Coelum vertit Homines facit Angelos Dauid turneth the Earthe into Heauen and of Menne he maketh Angels Againe he saithe in this selfe same place by M. Hardinge alleged Vt Terra nobis Coelum sit facit hoc Mysterium Ascende igitur ad Coeli Portas diligenter attende Imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis This Mysterie couseth that vnto vs the Earthe is Heauen Ascende vp therefore vnto the Gates of Heauen and marke diligently Naie I saie not Vnto the Gates of Heauen but Vnto the Gates of the Heauen of Heauens And so shalt thou see the thinges that I tel thee Nowe iudge thou good Christian Reader how true it is and howe agréeable with S. Chrysostomes Doctrine that M. Hardinge saithe Muste wee flee so highe that we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flee vp into Heauen Can wee not comme by it but there Can wee not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the mater Verily Chrysostome when he saithe Wée receiue the Sonne of God maketh mention neither of Transubstantiation nor of Real and Fleashely Presence nor of Eatinge with Mouthe or Teethe But onely sendeth vs to the force and woorkinge of Faithe and Sprite whereby onely and by no waie els wée receiue and Eate in déede and Verily the Body of Christe The Apologie Cap. 14. Diuision 6. And S. Augustine saithe How shal I holde him beinge Absent Howe shal I reache my hande vp to Heauen to laie holde vpon him sittinge there He answeareth Reache thither thy Faithe and then thou haste laide holde on him M. Hardinge Vpon these woordes of S. Iohn The Bishoppes and Phariseis gaue Commaundement that if any knewe where Iesus were he shoulde shewe it that they mighte apprehende him S. Augustine expoundinge the same in a contrary sense saithe Let vs nowe shewe the Iewes where Christe is woulde God they woulde heare and laie holde on him VVhere he speaketh not of receiuinge Christe so as we receiue him in the Sacramente but of receiuinge him by Faithe Onely And there he wisheth and exhorteth the Iewes to come to the Faithe and teacheth them how they maie profitably laye holde on Christe whome their Forefathers laide holde on with violent handes to their damnation Let them come to the Churche saithe he let them heare where Christe is and laie holde on him After certaine woordes he maketh this obiection to him selfe VVel the Iewe answereth me howe shal I holde him that is Absent Howe shal I reache vp my hande to Heauen that I maie laie holde on him whiche sitteth there Reache thither thy Faithe saithe Augustine and then thou haste laide holde on him Then foloweth in the same line that whiche plainely declareth all this to be meante of layinge holde of Christe by Faithe not by receiuinge the Communion Parentes tui tenuerunt carne tu tene corde Thy Forefathers thou Iewe tooke holde on Christe in Fleashe take thou holde on him in thy Harte There he sheweth howe Christe maye be holden though concerninge the visible and sensible presence of his Body he be in Heauen at the Right hande of the Father All this and what so euer is saide there vpon the Texte before recited implieth not so muche as any colour of argument againste the Truthe of Christes very Body in this moste Blessed Sacramente And thus all your allegations and reasons concerninge this mater besufficiently answeared The B. of Sarisburie It is true that M. Hardinge saithe S. Augustine in this place speaketh nothinge of purpose and specially of the Sacramente Certainely it had benne great vanitie for him to wil his Hearers to séeke for the Sacramente in Heauen aboue But he speaketh of the embracinge and holdinge the very Body of Christe beinge nowe in Heauen Whiche thinge is wrought onely by Faithe and none otherwise Whether it be in the Sacramente or without the Sacramente Infinite sentences haue benne vttered by the Holy Fathers to like purpose S. Augustine saithe Accedite ad eum illuminamini Quid est Accedite nisi Credite Comme vnto him and receiue the Light What is Comme vnto him but Beleeue in him Againe Ambulando non laborabitis Ibi enim Acceditis vbi Creditis Your walkinge shal not be paineful to you For there ye Comme to him where ye Beleeue in him Againe he saithe Exijt de Manibus eorum Non enim apprehendere eum potuerunt quia Manus Fidei non habuerunt Christe departed out of their handes For they coulde not laie holde on him bicause they had not the Handes of Faithe Againe Christus non rectè tangitur id est non rectè in eum Creditur Christe is not vvel touched that is to saie Christe is not wel Beleeued Likewise againe he saith Sunt in Corde Spirituales Manus There be certaine Spiritual Handes in the Harte And therefore S. Ambrose saithe Stephanus in Terris positus Christum tangit in Coelo Steuin beinge in the Earthe by Faithe toucheth Christe beinge in Heauen But as S. Augustine so often saithe wée Embrace Holde Christe by Faithe so is not M. Hardinge able to shewe that he euer once saide Wée Holde Christe with Mouthe or Teethe or receiue him downe into Our Bellies And therefore S. Ambrose saithe Non Corporali tactu Christum sed Fide Tangimus VVee touche not Christe by Bodily touchinge but vvee touche him by Faithe And againe Fide Christus Tangitur Fide Christus videtur Non Corpore Tangitur non Oculis comprehenditur By Faithe Christe is touched By Faithe Christe is seene He is not touched with our Bodies He is not holden with our Eies Likewise S. Augustine saithe Dominus consolatur nos qui ipsum iam in Coelo sedentem Manu contrectare non possumus Sed Fide contingere possumus The Lorde Comforteth vs that cannot novve Touche him vvith Hande sittinge in Heauen 〈◊〉 by Faithe vvee maie touche him Nowe for as mutche as M. Hardinge saithe S. Augustine in this place maketh no mention of the receiuinge of Christes Body in the Sacramente it shal not be from the purpose to consider what he hath written otherwheres touchinge the same Thus he saithe
his Resurrection The like wée saie of the Holy Supper Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie but VVine or Breade maie haue this Power as wel as VVater Of this whole mater wée shal speake hereafter more at large But if Breade and VVine as M. Hardinge saithe haue no Power to woorke Resurrection what Power then can his Accidentes and emptie Fourmes haue to woorke the same For touching the Body of Christe it selfe his own Doctours could haue tolde him that it enteth not into our Bodies For thus it is noted published for sounde and certaine Doctrine vpon the Decrees Certum est quòd quà m citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine and out of doubte that as soone as the Accidentes or Fourmes are touched with the teethe straight waie the Body of Christe is taken vp into Heauen Hereof wee maie reason thus Christes Body is suddainely taken vp into Heauen and is not receiued into our Bodies and that as it is noted here is true and certaine The Breade and Wine by M. Hardinges Doctrine are vtterly consumed no parte of the Substance thereof remaining There is nothing leafte there but Fourmes and Accidentes Hereof it must needes folow by this Doctrine that the same bare Fourmes Accidentes haue Power to woorke our ResurrectioÌ„ But it is wel knowen and confessed in al Schooles that the Substance is better and woorthier then is the Accidente Therfore wée maie conclude The Accidente may doo it Ergo. the Substance maie mutche more doo it For the reste M. Hardinge saithe The Substance of the Breade is quite remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie other then his owne haue proued them better True it is that M. Hardinge saithe Bitwéene the Sacramente and the thinge it selfe that is to saie bitwéene the Sacramente and the Body of Christe represented by the Sacramente there is great difference For in déede and verily and in precise manner of speache neither is Christes Body the Sacramente nor is the Sacramente Christes Body S. Augustine saith as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta noÌ„ essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Onlesse Sacramentes had a certaine likenesse of the thinges wherof thei be sacramentes without question thei were no Sacramentes And in consideration of this likenesse oftentimes they beare the names of the thinges them selues Therefore after a certaine manner of speache and not otherwise the Sacramente of the Body of Christe is Christes Body Hereof I haue written more at large as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differeÌ„ce saith thus Non iste Panis qui vadit in ventrem Sed Panis Vitae Aeternae qui animae nostrae Substantiam fulciâ— Not this Breade of the Sacrament that passeth into yâ— belly but the Body of Christe it selfe whiche is the Breade of euerlastinge Life whiche reliueth the Substance of our Soule and is signified by the Sacramente Rabanus Maurus saithe Aliud est Sacramentum aliud vis Sacramenti Sacramentum in Corporis alimentum redigitur Virtute Sacramenti aeternae Vitae dignitas adipiscitur The Sacramente is one thinge The Povver of the Sacramente is an other thinge The Sacramente is changed into the foode or norishemente of the Body by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life Likewise S. Chrysostome In Sacris Vasis non ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Holy Vessels is conteined not the Very Body of Christe it selfe but a Mysterie or Sacramente of his Body So greate difference there is bitwéene the Sacramente the Body of Christe The Sacramente passeth into the Belly Christes Body passeth into the Soule The Sacramente is vpon Earthe Christes Body is in Heauen The Sacramente is corruptible Christes Body is glorious The Sacramente is the Signe Christes Body is the thinge Signified For wante of this distinction M. Hardinge wandreth blindely in the darke he knoweth not whither Therefore S. Augustine saith speaking purposely hereof Ea demum est miserabilis animae seruitus Signa pro rebus accipere This is a miserable bondage of the sâ—ule to take the Signes in steede of the thinges that he signified Whether and in what sense the wicked maie be saide to eate the Body of Christe it shal be discussed hereafter more at large As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures and Holy Fathers Of plaieinge false Lessons of teachinge as be saithe horrible lies and of subuertinge the people with al other the like furniture wee wil leaue it freely and wholy vnto the Authour The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode SacrameÌ„tally findinge theÌ„ selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of
Lorde Iesus For what so euer els is saide he meaneth at the Masse it is praisegeuinge to God and prayinge for the People for Kinges for the reste VVhen the Prieste commeth to the Consecration of the honorable Sacramente there he vseth not his owne woordes but the VVoordes of Christe Therefore it is the woorde of Christe that maketh the Sacramente VVhat woorde of Christe Soothely that same woorde whereby al thinges be made Our Lorde Commaunded and Heauen was made Our Lorde Commaunded and earthe was made Our Lorde Commaunded and the seas were made Our Lorde Commaunded euery Creature was engendred Seest thou then howe woorkeful is the woorde of Christe VVel then if there be so greate Power in the woorde of our Lorde Iesus that thinges beganne to be whiche were not howe mutche more is it woorkeful Vt sint quae erant in aliud commutentur That thinges be whiche were and be chaunged into an other thinge Here Sir Defender Constrewe me these wordes and what sense can you draw foorth of them but this If by the workinge Power of our Lordes woorde thinges haue a beinge whiche before were nothinge and had no beinge at al as Heauen Earthe and Seas howe mutche more Power hath it to woorke that thinges whiche were before and had a beinge nowe also be or haue a beinge but be changed into an other thinge in Aliud into a thinge of an other Substaunce For by this phrase is signified a Substantial chaunginge whiche aptly is called Transubstantiation And I praie you good Sir who saieth that the Elementes I meane Breade and VVine passe quite awaie and go to nothinge Though you so belie vs we saie not so God forbid VVe saie that after consecration they be But what Not theselsesame they were whereby the Former Substance is excluded but the Body and Bloude of our Lorde Againe in that we saye with S. Ambrose in aliud commutantur They be chaunged into an other thinge foloweth it not thereof good logike Ergo they be VVil not this argumente holde in Schole the verbe passiue beinge resolued Sunt commutata Ergo sunt For that whiche ceasseth to be or goeth to nothinge ye cannot properly saye of it that it is chaunged but rather that it is ended or perisheth Nowe syr I reporte me to euery man that hath any sense whether I maie not lawfully geue you the Menti as for manners sake I maye vse the Italian terme and chalenge you in plaine termes of a lye for vtteringe this vntruthe vppon that Holy Doctours S. Ambrose specially speakinge as you do in your Englishe Translation by your selfe allowed thus For what can be saide more plainely then that whiche Ambrose saithe Breade and VVine remaine stil the same they were before and yet are chaunged into an other thinge Zeale moueth me to saie beyonde the modestie of my natural disposition VVhat is iuggling what is lieing what is falshed what is falsefieinge what is wickednes of falsaries if this be not Neither is the saieinge wherewith this Defender belyeth S. Ambrose al onely false and contrary to the Catholike Faithe but also absurde vnreasonable and foolishe For if Breade and VVine remaine stil after Consecration the same they were before howe then are they chaunged into an other thinge The B. of Sarisburie Here M. Hardinge onlesse ye had made S. Ambrose a Prophete ye thought he coulde not so handesomely haue serued your tourne But what and of whom he prophesied and how far sawe before wée shal sée hereafter Verily if that he the Heresie that you imagine theÌ„ he néeded not greately any Sprite of Prophesie in that behalfe For he foretolde vs of no newe Heresie that was to comme but rather tolde vs of his owne Heresie that then was presente Doubtelesse the woordes that wee reprote are not ours they are this owne But S. Ambrose saithe The Omnipotente Povver of the VVoorde wherewith God made Heauen and Earthe the same Omnipotente Povver of the same woorde he vseth nowe in the Consecration of the Sacramente Therefore saithe M. Hardinge it muste néedes be geathered he meante Transubstantiation and Real Presence as if without these newe fantasies God coulde not be Omnipotente I maye wel answeare these menne as S. Ambrose vpon the like occasion sommetime answeared the wilful blindenesse of the Iewes Atramentum vident Spiritum Dei non vident They see the Inke of the Letter written but the Sprite of God they see not Euen so M. Hardinge and others of that side weigh the woordes of S. Ambrose but his sense and meaninge they weigh not Certainely God sheweth his Omnipotente Povver as wel in the Sacramente of Baptisme as in the Sacramente of Thankesgeuinge Here of I haue saide sommewhat as occasion was offered in my Former Replie to M. Harding Leo saithe thus Christus originem quam sumpsit in Vtero Virginis posuit in Fonte Baptismatis Dedit Aquae quod dedit Matri Christe laide in the Fonte of Baptisme the same beginninge that he tooke in the Virgins Wombe He gaue the same preeminence to the VVater that he gaue to his Mother Euen so Chrysostome Angeli qui adfuerunt in Baptismo tam inenarrabilis operis modum minime possunt enarrare Adfuerunt tantùm viderunt nihil tamen operati sunt Sed Pater tantùm Filius Spiritus Sanctus The Angels that were presente at the Baptisme are not hâ—ble to vtter the manner of that vnspeakeable VVoorke They were Presente onely and sawe but they did nothinge but onely the Father the Sonne and the Holy Ghoste Likewise he saithe Ex Spiritu sensibili Aqua omnia haec admirabilia humanam excedentia cogitationem exoriuntur Al these vvoonderful woorkes wrought in Baptisme so far excedinge the thought of man springe of the Sprite and of Sensible Water Thus the Holy Fathers vsed oftentimes to auance and to magnifie the Holy Mysteries the better to bringe theire Hearers to the déepe and inwarde consideration of the same and therefore as S. Augustine saithe Sacramenta tantae rei non nisi eiusdem rei vocabulo nuncuparunt They expressed the Sacramenta of so greate a thinge none otherwise then by the name of the same thinge So S. Paule saithe The Rocke vvas Christe So an other saithe as I haue otherwheres alleged The Oile is Christe and an other Manna erat Christus qui descendit de Coelo The Manna that rained in the Wildernesse vvas Christe that came downe from Heauen So saithe S. Chrysostome reportinge the storie of Dauid Accipiens Aquam allatam bibere noluit Sed semetipsum reprehendit Domino eam libauit Non enim Aqua erat sed Sanguis Dauid receiuinge of the VVater that his menne had gotten with greate daunger from the middes of theire enimies woulde not drinke of it But founde faulte with him selfe and powred it out vnto the Lorde For it vvas not VVater but Bloude I beseche thée good Christian
lighter Personne Wée knowe that as S. Augustine saithe Gratia Christi non Consumitur morsibus The Grace of Christe is not Consumed by moreselles Ye might haue made the like answeare to S. Augustine For he saith to you as I haue alleaged him before What prepareste thou thy Toothe and thy Belly O M. Hardinge the Eatinge of the Body of Christe is a woorke Spiritual and needeth neither brusinge of toothe nor swallowinge of throte nor healpe of the owtwarde and bodily mouthe If ye know thus mutche why doo you dissemble it If ye know it not ye comme too rathe to speake of these thinges S. Basile saith Est Spirituale Os Interioris Hominis quod nutritur recipiens Verbum vitae quod Verbum est Panis qui descendit de Coelo There is a Spiritual Mouthe of the Inner man whiche is nourished by receiuinge Christe the Woorde of Life whiche is the Breade that came from Heauen Againe he saith Gustare videâ—e quòd suauis est Dominus Saepe obseruauimus vires animi habere nomina ab aliqua similitudine Membrorum Corporis Quoniam ergo Dominus noster est Verus Panis eius Caro est Verus Cibus necesse est eam voluptateÌ„ quae ex illius Panis delectatione affertur in nobis per gustum existere Spiritualem Taste ye and see that our Lorde is groceous Wee haue oftentimes marked that the Powers of the minde haue theire names from somme likenesse of the partes of the Body Therefore seeinge our Lorde is Breade in deede and his Fleashe is Verily Meate it cannot be chosen but the pleasure and sweetenesse of that Breade muste be wrought in vs not by our bodily mouthe but by the Spiritual taste of the soule S. Cyprian saith Esus Carnis eius quaedam est auiditas quoddam desiderium manendi in eo The Eating of that Fleashe is a certaine greedinesse and a certaine desire to dwelle in him S. Augustine saith Ipse est Panis Cordis nostri Christe is the Breade not of our Belly but of our Harte And againe Intus Esuri Intus siti Hunger thou vvithin Thirste thou vvithin Likewise againe he saithe videâ—e Fratres Panem Coelestem Spirituali Ore manducate O my Brethren beholde this Heauenly Breade Eate it with the Spiritual or Inner Mouthe of the Minde Thus are wee taught to eate that Spiritual Meate without chewinge or swallowinge or vse or office of the bodily Mouthe Therefore S. Augustine saith Non manducans manducat manducans non manducat He that eateth not eateth and he that eateth eateth not But Chrysostome saith Quod omnium Maximum est atque Praecipuum in terra non conspicaris tantùm sed etiam tangis nec tangis tantùm sed etiam comedis The greattest and woorthiest thinge that is thou dooste not onely beholde in the Earthe but also toucheste it Neither dooste thou onely touche it but also catest it Here I beseche you M. Hardinge dissemble no lâ—nger but speake plainely Howe doo you beholde the Body of Christe in the Sacramente With what senses With what eies doo you sée it If ye saie with your bodily eies why saie you Christes Body is there Inuisible couered with Accidentes and cannot be séene If ye saie as it is in deede that yée see the same Body onely with the Spiritual eies of your Minde then ye allege Chrysostome directely and plainely againste your selfe But S. Augustine saithe Habet Fides oculos suos Faithe hath her eies to see vvithal And S. Bernarde saithe Visio animae intellectus est The seeinge of the Soule is vnderstandinge With these eies wée sée Christe that is to saie wée vnderstande Christe or beléeue in Christe S. Augustine saith Velamen positum erat contra faciem eorum ne viderent Christum in Scripturis There was a vele laide ouer theire face that they shoulde not see Christe in the scriptures Chrysostome saithe Non tantum praestare possunt Corporales oculi qui visibilia cernunt quantum oculi piritus qui ea quae non videntur néque subsistunt videre possunt These bodily eies that see thinges visible cannot doo so mutche as the eies of the Sprite For theise eyes are hable to see the thinges that be not seene and haue no beeinge Likewise againe he saithe Oculi animi etiamsi Parietes etiami moenia etiamsi montium moles etiami coelorum Corpora compererint obstantia omnia facilè praetercurrunt The eies of the minde notwithstandinge they finde VValles or Mountaines or the Bodies of the Heauens to stande againste them yet wil they easily passe through them al. With these eies saithe Chrysostome wee see that moste woorthy and moste glorious Body of Christe Therefore he saithe Credamus videmus Praesentem Iesum Let vs beleeue and vvee see Iesus Presente before vs. Likewise S. Hierome saithe Est intelligentia Spiritualis qua Christus cernitur There is a Spiritual vnderstandinge vvherevvith Christe is seene Otherwise S. Ambrose saithe Christum nunc secundum veritatem videre non possumus As now according to the Truthe with bodily sight vvee cannot see Christe Nowe as the Body of Christe is seene so is it touched and as it is touched so is it Eaten But it is not seene with Bodily eies It is not touched with bodily fingers For S. Ambrose saith Fide tangitur Christus Fide Christus videtur By Faithe Christe is touched By Faithe Christe is seene Therefore the Body of Christe is not Eaten with the bodily mouthe but onely by Faith whiche is the Spiritual mouthe of the Soule Iudas ye saye who had but a meane Faithe bicause he receiued the Sacramente receiued Him also O howe mutche is poore Iudas beholden to these menne Christe calleth him the Childe of Perdition S. Iohn saithe The Diuel was entred into him Againe Christe saithe He was a Diuel Therefore this Meane Faithe that you allowe him muste néedes be a very litle prety Faithe euen sutche a Faithe as ye might wel allowe the Diuel Yet with the same Meane Faith ye saie Receiuinge the Sacrament he receiued Christe also Firste it is not wel and thorowly agreed vpon that Iudas receiued the Sacrament or was present at al at the Laste Supper S. Hilarie saithe plainely He was gonne foorthe aboute his wicked pourpose and receiued it not But be it that S. Hilarie were deceiued and that Iudas receiued the Sacramente Yet as it is saide before Christes Body is one thinge and the Sacramente of Christes Body is an other thinge S. Augustine saithe Discipuli manducabant Panem Dominum Iudas Panem Domini contra Dominum The Disciples did eate the Breade vvhiche is the Lord But Judas did eate not the Lorde but the Sacrament whiche is the Breade of the Lorde against the Lorde And yet in plainer sorte he saithe Christus adhibuiâ— Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis Commendauit tradidit Christe
admitted Judas vnto his Table whereat he gaue and deliuered vnto his Disciples a Figure of his Body Againe S. Augustine saithe as in the Personne of Christe Qui in me non manet in quo ego non manco ne se dicat aut existimet manducare Corpus meum aut Sanguinem meum bibere He that abideth not in me and I in him let him not saie or thinke that he either eateth my Body or drinketh my Bloude The obiection that ye make of the Resurrection of our bodies is light and vaine and to smal pourpose For if noman shal haue parte in the Resurrection but onely they that haue receiued the Sacramente of Christes Body then are al the Holy Fathers Patriarches and Prophetes of the Olde Testamente Abraham Isaac Iacob Moses Aaron and sutche others then are infinite numbers of Christian Children then are many Godly Martyrs whiche beinge Baptized in the Bloude of Christe were taken out of this life before they coulde receiue the Sacramente vtterly excluded for euer from al hope of Resurrection But Christe when he spake these Woordes meante not the reciuinge of the Sacramente but the Spiritual Eatinge of his Very Body and the Spiritual Drinkinge of his Very Bloude Whereof he is made partetaker vnto Resurrection and Life Euerlastinge who so euer beleeueth in the Death of Christe And therefore S. Basile saith of the Sacramente of Baptisme Baptisma est vis efficacia ad Resurrectionem Baptisme is a Povver and a strength vnto Resurrection But hereof wee shal haue occasion offered to saie more hereafter Further Howe can ye assure your selues saye you that your Faithe receiueth the Body of Christe VVhiche was neuer promised to your Faithe By the waie I beséeche you M. Hardinge when or where was Christes Body euer promised to your Mouthe Verily Christe promised his Body to he receiued by Faithe and by Faithe Onely and none othervvise For thus he saithe Ego sum Panis ille Vitae qui venit ad me non esurier qui credit in me non sitiet vnquam I am that Breade of Life He that commeth vnto me shal neuer hunger and he that Beleeueth in me shal neuer thirste Here haue you M. Hardinge a plaine promisse made vnto our Faithe But of your Mouthe wée heare nothinge If you haue ought to shewe out of the Scriptures Doctours or Councelles let it appeare that in plaine woordes without coloure Otherwise if ye cauil in woordes wée muste saie ye haue nothinge Therefore the Auncient Father Origen saith Idcircò dicitur Panis vitae vt habeat Gustus Animae quod deguster Therefore is Christe called the Breade of Life that our Faithe whiche is the Taste of our soule maie houe what to taste Clemens Alexandrinus saithe Comedite Carnes meas Bibite Sanguinem meum Euidenter Fidei Promissionis quod est Esculentum Poculentum dicens allegoricè Eate my Fleashe and Drinke my Bloude Meaninge hereby vnder an Allegorie or by vvaie of a Figure the Meate and Drinke that is of our Faithe and his Promisse Tertullian saith Eundem Sermonem Christus etiam Carnem suam dixit quia Sermo Caro factus est Proinde in causa vitae recipien dus Deuorandus auditu Ruminandus intellectu Fide Digerendus est The same Woorde Christe called his Fleashe For the Woorde was made Fleashe Therefore he muste be receiued in cause of Life He muste be Deuoured by hearing He muste be chevved by vnderstandinge He muste be Digested by Faithe S. Cyprian saithe Quod est esca Carni hoc est Animae Fides As Meate is to the Fleashe so is Faithe vnto the Soule S. Augustine saithe Credere in eum hoc est Manducare Illud Eibere quid est nisi viuere To Beleeue in him is to Eate him That Drinkinge of him what is it els but to liue by him I truste M. Hardinge it maie appeare hereby there is somme promisse made hereof vnto our Faithe Nowe shewe you as euidente Promisse made to your Mouthe and Belly and then your Reader happily wil beleeue you The Apologie Cap. 14. Diuision 2. And therefore in celebratinge these Mysteries the People are to good pourpose exhorted before they comme to receiue the Holy Communion to lifte vp theire Hartes and to directe theire mindes to Heauen warde bicause he is there by whom wee muste be fedde and liue M. Hardinge I praie you Whiche these Mysteries meane ye Those that ye haue in your newe communion or those that we haue at the aulter of God in the Catholike Churche of Christe If ye meane your owne newe deuised toye thereof ye cannot bringe any sufficient reason againste the Churche pardy whiche condemneth the same If ye meane the Holy Mysteries of the Catholike Churche ye misreporte the mater For by that exhortation ye speake of the people are not prepared to receiue the Communion onely nor chifely but to dispose them selues accordingly and as it becommeth them to praie for to that ende be these woordes Sursum corda vp with your hartes pronounced by the Prieste in the Preface before prayer Reade S. Cyprian in Sermone 6. De Oratione Dominica And ye shal finde him to referre the whole to praier But what if we admitte your woordes refusinge your Heretical meaninge VVe graunte the people are to good purpose so exhorted as ye saie and that he is in Heauen whose fleash we feede on in this Sacramente thereby to attaine to life Euerlastinge VVhat conclude ye of this Ergo he is not here For at that marke ye shoote euery man maye see Here we tel you that your Rhetorike is better stuffe then your Logike for your argumente is foolishe VVith the one ye maie leade the simple perhaps with the other ye moue the Learned to laugh at you For Christe is in Heauen and also here as Chrysostome saithe Et hic plenus existens illic plenus Vnum Corpus He is here fully and there fully one Body These two propositions Christe is in Heauen and Christe is here may wel stande togeather without iuttinge the one the other out of place He is there at the right hande of the Father visibly he is here vnder the Formes of Breade and VVine inuisibly there in glorie here in Mysterie ▪ yet as truly and fully here as there concerninge his Substance as Chrysostome saith Ye procede foorth and saie The B. of Sarisburie It maye becomme you M. Hardinge as wel to cal the reuerende Ministration of Christes Holy Mysteries a Toie as to cal the Gospel of Christe Erroure and Heresie So likewise Libanius the Heathen although a man I trow not of your Profession saide sommetime that al the Bookes either of the Scriptures or of any y◠Christian Fathers in comparison of Iulianus the Renegates Bookes were toies and trifles Howe be it Our Toies be the same Toies that were once vsed and allowed vniuersally throughout the Catholique
vnsensible menne are wée that feele none of these deadly blowes I wil answeare you as S. Augustine sometime answeared Pascentius the Arian Heretique Facile est vt quisque Augustinum vincat videris vtrùm Veritate an Clamore It is an easy mater to ouercome Augustine But see you whether it be by Truthe or by noise of vvoordes And againe Non bonum Homini est Hominem vincere Sed bonum est homini vt cum Veritas vincat volentem quia malum est Homini vt eum Veritas vincat muitum Nam ipsa vincat necesse est fiue negantem siue confitentem It is not good for a man to conquere a man but it is good for a man that the Truthe maie conquere him vvith his good vvil For it is il for a man that the Truthe shoulde conquere him againste his wil. But whether he wil or wil not the Truthe muste needes Conquere him The Apologie Cap. 14. Diuision 5. And as Chrysostome very aptely writeth wee saie that the Body of Christe is the Deade Carkesse and wee our selues muste be the Egles meaninge thereby that wee muste flie on highe if wee wil come to the Body of Christe For this Table as Chrysostome saithe is a Table of Egles and not of Iaies Cyprian also This Breade saithe he is the foode of the Soule and not the meate of the Belly M. Hardinge In deede Chrysostome saithe as ye reporte But Sirs what meane ye To Eate the Body of Christe whiche is the dead Carcas in respecte of his deathe for onlesse he had fallen we had not risen againe muste we so be Egles as we vse no office of mans Body to this kinde of Eatinge Muste wee flie so hie as we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flie vp to Heauen Can we not come by it but there Can we not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the matter For Chrysostome him selfe in the same Homilie from whence ye fetche this saithe that whiles wee be in this life this Mysterie is cause that the Earthe to vs is become Heauen He that desireth to knowe what Egles we muste be and how hie wee muste flie to come to the Eatinge of this Body woorthely let Chrysostome euen there expounde Chrysostome He nameth Egles saithe he to shewe that he muste get him vp on highe that commeth to this Body and that he must haue nothinge to doo with the Earthe neither be drawen downewarde to base thinges and creape but alwaies flie vpwarde and beholde the Sunne of rightuousnesse c. VVill ye yet heare him more plainely declare what he meaneth by this highe Egles flight VVipe awaie saithe he all filthe from thy Soule prepare thy minde to receiue these Mysteries If the Kinges Childe arraied in purple and Diademe were deliuered vnto thee to beare wouldest thou not caste downe on the grounde all that thou holdest and receiue him But nowe when thou receiuest not the Kinges Childe but the onely begotten Sonne of God tell me I praie thee arte not afraide And doest not caste awaie all loue of worldly thinges and garnishe thy selfe with him onely but doest thou yet looke downe on the Earthe arte thou yet in loue of thy money arte thou yet geuen to the Earthe If it be so what forgeuenesse what excuse shalte thou finde This spirituall flyinge vp requireth Chrysostome and yet in that Homilie he declareth the Body of Christe to be presente here in Earthe meaninge in this Holy Sacramente yea that very Body whiche was Nayled Beaten whiche was not ouercome by Deathe whiche the Sonne seinge Crucified tourned awaie his beames for whiche the vaile of the Temple was rente asunder stones and all the Earthe quaked the Body that was made all Bloudy and beinge thruste in with a speare powred foorthe Fountaines of Bloude and VVater to all the worlde healthfull Thus ye see howe farre Chrysostome is from your strange Doctriâ—e concerninge the very and Reall presence of Christes Body in the Sacramente of the Aulter Of whiche Aulter and of the Sacrifice of that Body made and offered by the Priestes and of the Adoration due thereto in that Homilie he speaketh moste plainely That to proue your purpose yee muste seeke for an other Homilie whiche ye are neuer like to finde for Chrysostome serueth not your turne As neither Cyprian whome ye alleage and against whome God knoweth Verely we confesse with Holy Cyprian and the Fathers of the Nicene Councell that the Body of Christe whiche we receiue in the blessed Sacrament is the foode of the Soule and not common meate to fille the panche And therefore of the outwarde Formes we take but litle according to the Nicene Decree acknowledginge that spiritual foode to serue to Sanctimonie not to Sacietie Lastely ye bringe for you S. Augustine in these woordes The B. of Sarisburie Here M. Hardinge casteth his colours to shadowe that thinge that wil not be hidde Whereas Chrysostome saithe Thou receiuest not the Kinges childe but the onely begotten Sonne of God he so racketh and presseth these woordes as if the Fathers in their writinges had neuer vsed any kinde of Figure and as if wee were bounde vnder paine of damnation to receiue what sentence so euer they haue spoken accordinge to the very rigoure and extremitie of the Letter But the better to disclose the sensible grossenesse of this erroure I truste Gentle Reader it shal not be neither paineful nor vnprofitable for thée to consider a fewe other sutche examples and phrases of speache commonly and familiarely vsed by the Catholique Learned Fathers to like purpose Therefore as Chrysostome saithe wee receiue in the Holy Mysteries the Onely begotten Sonne of God meaninge by Faithe Onely not by Mouthe euen so he writeth of the Sacramente of Baptisme Si quis tibi Purpuram aut Diadema dedisset nonne prae quouis auro accepisses Ego verò tibi non Ornatum Regium tribuam sed ipsum Regem induendum exhibeo Et quomodò inquies Christum poterit quis induere Audi quid Paulus dicat Quotquot in Christum Baptizati estis Christum industis If any man had geeuen thee a Princely Robe or a Crowne wouldest thou not set more by it then by any Gold But I wil geeue thee not a Princely Robe but the Prince him selfe to put vpon thee Thou wilte saie howe maie a man put on Christe vpon him Heare what S. Paule saithe As many of you as are Baptized in Christe haue put on Christe S. Cyril saithe Discant omnes ne antequam firmiores sint Catechumeni Christum eis antequam oporteat Baptismi Mysterio commendentâ— Let al menne take heede that thei deliuer not Christe in the Sacrament of Baptisme vnto the Beginners or Nouices before they be stronge in the Faithe and before it be conuenient S. Augustine saithe Sancti Christum accipiunt in Manu
in Fronte Holy menne receiue Christe bothe in their Hande and in their Foreheade S. Chrysostome saithe Adest Sacerdos non Ignem gestans sed Spiritum Sanctum The Prieste is present Bearinge not Fire but the Holy Ghoste S. Ambrose saithe Portant in Typo Christi munera portaturi in Euangelio munerum Largitorem They carrie Christes giftes in a Figure In the Gospel they shal carrie Christe him selfe the geuer of the giftes And againe Mortem non timebis si geras Christum Thou shalt not feare Deathe if thou beare Christe Athanasius saithe Apud nos seruatur Puerulus ille quem Herodes interficere saiagebat The same Childe is keapte emongest vs whome Herode laboured so earnestly to destroie S. Chrysostome saithe Ciedo Apostolo Paulo Christum in se loquentem circum ferenti I beleeue the Apostle Pâ—ule carrieinge Christe aboute speakinge vvithin him S. Augustine saithe Concionatores tradunt Christum Discentibus The Preachers deliuer Christe vnto their Learners S. Cyril saithe Verum Manna Christus erat qui per Figuram Mannae Priscis illis à Deo dabatur Christe was the very True Manna whome vnder the Figure of Manna God gaue vnto the Fathers of the Olde Testamente It is written in M. Hardinges owne Legende Christophorus portauit Christum in Humeris in Ore per Confessionem Christopher bare Christe on his shoulders and he bare Christe in his Mouthe by his Confession An other of his Doctours saithe Christus venditus fuit in Iosepho Ligatus in Sampsono Suspensus in Botro in Serpente Aeneo Crucifixus in Isaaco Christe vvas solde in Iosephe He vvas bounde in Sampson He vvas Hanged vp in the Cluster of Grapes and in the Brasen Serpente and he vvas Crucified in Isaac Chrysostome saithe Quocunque quis peruenerit Paulum videbit vbique in omnium Ore circumferri Whither so euer a man comme he shal see Paule carried aboute euery vvhere in the Mouthe of euery man And to ende this longe rehearsal S. Augustine saithe Detractor Diabolum portat in Lingua The Sclaunderer carrieth the Diuel vpon his tongue I doubte not but M. Hardinge wil better bethinke him selfe and not require vs to take al these saieinges without any manner of fauourable exposition barely and nakedly as they lie Otherwise he muste néedes encombre him selfe with a greate number of inconueniences Of these phrases and manners of speache S. Augustine géeueth his iudgemente in this sorte Omnia Significantia videntur quodammodò earum rerum quas Significant sustinere personas Al Signes or Tokens seeme in a manner to beare the personnes of the thinges them selfe that thei Signifie As for example he saithe Sicut dictum est ab Apostolo Petra erat Christus quoniam Petra illa de qua hoc dictum est Significabat Christum So the Apostle saithe The Rocke vvas Christe For that the Rocke whereof it was spoken Signified Christe Likewise Athanasius saithe Qui Regis Imaginem videt Regem videt dicit En tibi Regem Neque tamen duos Reges constituit neque Imaginem particulam esse Regis neque Regem particulam Imaginis esse iudicat He that seeth the Image of a Kinge seeth the Kinge and saithe Beholde there is the Kinge And yet so saieinge he maketh not twoo Kinges Nor thinketh he either that the Image is a parcel of the Kinge or that the Kinge is parcel of the Image S. Gregorie in plainer wise saithe thus Eundem Agnum Iohannes ostendendo Esaias praeuidendo Abel offerndo loquutus est Et quem Iohannes in ostensione quem Esaias in loquutione Hunc Abel Significando in Manibus tenuit Iohn the Baptiste by pointinge with his finger Esaias by foreseeinge Abel by offeringe spake al three of One Lambe And Abel by Singnifieinge helde the same Christe in his handes whom Iohn helde by pointinge and whom Esaias helde by Prophesieinge Againe he saithe Intus ad Christum respicit quem per considerationem portat in Corde In wardely he beholdeth Christe whom by Meditation he Beareth in his Harte Sutche Amplifications and vehemente and extraordinarie speaches notwithstandinge in some cases they maie be dangerous yet oftentimes they seeme necessarie the better to quicken the dulnesse and negligence of the people And therefore Chrysostome saithe Beholde The Lambe of God is slaine The Bloude euen novve is dravven from his side and the whole people is coloured and made ridde and Bloudy with the same Not for that it was so in deede but to lifte vp and to withdrawe the Hartes of the people from the outwarde Corruptible Creatures of the Breade and Wine to a Spiritual and Mystical vnderstandinge that is to saie to the Eatinge and Drinkinge of the very Body and Bloude of Christe And to that ende he saithe Aquilas appellat vt ostendat ad alta eum oportere contendere qui ad hoc Corpus accedit He calleth vs Egles to shewe that he muste mounte on highe and flee alofte who so wil approche neare to that Body Likewise he saithe In Coelum vocat nos ad Magni Regis Mensam Christe calleth vs vp into Heauen vnto the Table of the greate Kinge And againe illum Sursum sedentem hic degustamus Wee beinge here beneath taste him sittinge in Heauen aboue So saithe S. Hierome Ascendamus cum Domino in Coenaculum Magnum stratum atque mundatum accipiamus ab eo Sursum Calicem Noui Testamenti Let vs Ascende vp with our Lorde into that great Dininge Chamber adourned and made cleane and there aboue let vs receiue of him the Cuppe of the Newe Testamente So saithe S. Augustine Vbi fuerit Corpus illuc Congregabuntur Aquilae id est in Coelum Illuc Congregabuntur Aquilae dictum est de Spiritualibus qui eius Passionem Humilitatemque imitando tanquam de eius Corpore saturantur Where as the Carkesse shal be thither shal the Egles resorte togeather that is to saie Into Heauen Thither shal the Egles resorte togeather This is spoken of the Spiritual Faitheful menne that folowinge his Passion and Humilitie be filled as it were vvith his Body So saithe Leo Circa hoc Corpus Aquilae sunt quae alis circumuolant Spiritualibus Aboute this Body there are Egles that flee aboute vvith Spiritual vvhinges Thus are the Faitheful made Egles Thus is the Earthe become Heauen Not for that Christes Body is pulled downe as M. Hardinge imagineth but for yâ— our mindes affections be lifted vp For so Chrysostome him selfe expoundeth his owne meaninge Hodiè nobis Terra facta est Coelum non stellis de Coelo in Terram descendentibus sed Apostolis ad Coelum Ascendentibus Quia effusa est Copiosa Gratia Spiritus Sancti vniuersum Orbem operata est Coelum non immutans Naturam sed voluntatem emendans This daie the Earthe is made Heauen not by the Starres comminge downe vpon the Earthe but by the goeinge vp of
some deale here before These be the matters wherein you and your ignorant felow ministers gladly shewe your vile railinge and scoffinge eloquence Yet concerninge the doctrine of pardons least I saie nothinge this much I haue thought good to saie here In the Sacramente as wel of Baptisme as of penaunce al the bandes of sinne are loosed and the whole euerlastinge paine due to sinne is forgeuen At Baptisme no temporall paine is enioyned to vs because Christe moste freely bestoweth the benefite of his death vpon vs at that our firste entrie into the Churche But if afterwarde we abuse his mercie returninge againe to filthy sinne Christe would our seconde thirde and al other reconciliations from thence foorth to be with due satisfaction not of his dreadful angre whiche onely his bloude and the Sacrament of penaunce by due contrition and confession in deede or in vowe receiued is able to remoue but with satisfactiō of such temporal paine as his mercifull iustice required bothe of all others from the beginninge and namely of Kinge Dauid To whome confessinge his faulte Nathan saide Our Lorde hath put a way thy Sinne thou shalte not die Beholde the forgeuenesse of the mortal sinne and of the euerlastinge paine due to the same But yet so is it forgeuen that withal it is transferred into a temporal satisfaction VVhat was that It foloweth in the storie that bicause Dauid through his aduoutrie and murther had caused the ennemies of God to blaspheme his holy name the childe borne of the wife of Vrias should surely die And so it came to passe If the death of a Sonne be so greuous a punishment to a good Father that King Dauid was content to praie to faste to lie on the groūde afflicting him selfe seuen daies onely to trie whether he might as it were by exchaunge bie out the death of his Sonne and yet so could not obteine his desire we may be most certaine that the very best frendes of God sinning after Baptisme or circuncision whiche in the olde lawe stode in place thereof muste by ordinary course sarisfie with some temporall affliction that iuste iudgement of our merciful Make and Redeemer if farther grace be not founde by some other waie This satisfaction hath benne therefore iustly called the thirde and last parte of penaunce VVhiche if it be not fulfilled in this life vndoubtedly it shal be straightly exacted in the worlde to come in the fire of Purgatorie For that sinnes maye be in an other worlde forgeuen to those who die not in the deadly bondes of them our Sauiour hath geuen vs to vnderstande sayinge That the sinne against the Holy Ghost shal not be forgeuen neither in this worlde nor in the worlde to come whereof it appeareth that somme other Sinnes may be forgeuen in the worlde to come VVell this satisfaction may notwithstanding be fulfilled more then one waie For a man beinge once by the Sacrament of penaūce iustly reconciled to the mystical Body of Christe which is his Church wherein as the Prophete saithe a faithfull man is made partaker of al that feare God and keepe his commaundementes we haue in that bande of peace suche an vnitie of Spiriie communicated to vs al that the defect of one may be in spirituall causes supplied out of the plenty of all others his felowe membres accordinge as the Apostle saithe Beare ye one an others burdens And because the Head whiche is Christe is the chiefe membre of all and farre more then all the rest such influence is from him deriued throughout his mysticall Body that euen his death may as well inwardely by charitie as outwardly by another waie also be applied to vs for the pardoninge of that temporal satisfactiō which after the Sacrament of penaunce is lefte vnforgeuen And that is by such authoritie as Christ gaue to Peter saying To thee I will geue the Keies of the Kingedome of Heauen and what so euer thou bindest in Earth it shal be bounde also in Heauen and what so euer thou loosest in Earth it shall be loosed also in Heauen Lo what so euer Peter looseth in earth it shall be loosed in the sight of God If therefore the Pope who succedeth Peter do by iuste cause loose not onely the mortall Sinne by the sacrament of penaunce but also the bande of Temporall paine whiche remaineth yet due to to the Sinne it is vndoubted that suche paine is loosed in the sighte of God The cause of loosinge must be not onely the will of the Pope who is put in Authoritie to builde and not to destroy to dispense and not to lauishe but a reasonable change or recompence substituted in that behalfe suche as apperteineth to the Honour of God or to the profite of soules As mainteininge warr and fightinge against infidels for the defence of Christendome recouery of the Sepulchre of Christe succouringe widowes Orphanes or other poore persons the buildinge or mainteininge of Holy places the visitinge of Prisons and Martyrs toumbes or any like Deuout and Charitable deedes VVhiche whiles the faithfull Christian dothe obediently performe although otherwise the thinge enioyned be not great he may obteine remission also of that temporall satisfaction whiche was left in penaunce vnremitted This kinde of Pardon S. Paule gaue to that notorious sinner who at Corinth had his Fathers wife and was for that faulte separated from the Churche of God to be afflicted temporally in his fleashe But when the Corinthians had informed S. Paule of his earnest and true repentance and had shewed their owne fauour and good willes towarde him the Apostle answeareth VVhome yee forgeue ought I also forgeue for I also in that I haue forgeuen if I haue forgeuen ought for your sakes in the person of Christe I haue forgeuen it VVell we are assured the Apostle speaketh of forgeuinge such afflictions as the partie was in by reason he was deliuered out of the defence of holy Church to that state where the Deuill as S. Chrysostome vpon that place noteth Pro solutione Peccatorum for payment of his Sinnes might vexe him and wherein suche persons beinge put to their penaunce vsed to remaine for a certaine space of moneths or yeeres vntill their penaunce were done and expired Now the reconcilinge of the man not yet hauing done due satisfaction before his ordinary time is a pardon VVhich the Apostle saithe he dothe geue in the person of Christe as hauinge auctoritie of him to doo it and for the Corinthians sakes as who were able by their Holy Praiers and common sorowe whereof the Apostle speaketh to make recompence for that whiche lacked on the behalfe of his owne satisfaction If this muche doo not satisfie any man desiringe to be fully resolued herein let him resorte to the Latine woorkes of the Holy and learned Bishop of Rochester The B. of Sarisburie These obiections ye saie in your pleasante homely comparison are as common with
our belefe no we preached and receiued in the Catholike Church ‡ neither shoulde be altered ‡ nor coulde be bettered ‡ For it is the same he taught him selfe And that we doubt not of it accordinge to his promise he hath sente the holy Ghoste to enforme the Churche of al truthe Remember you not who saide I am God and am not changed againe that the worde of God remaineth for euer This beinge true it is euident that we haue the sound and weighty wheate whiche no persecution of tyraunces and blasies of heretikes no contagion of euil manners for these fiften hundred yeeres could either blowe from the floore of our Lordes berne the Churche or corrupt VVe haue accordinge to the Apostles counsel kepte that hath ben committed vnto vs. VVe haue enioyed the fountaine of the water of life Ye charge vs soare that we haue plucked awaie from the people the holy communion the worde of God the true worshippinge of God the right vse of Sacramentes and praier VVho so euer taketh these fiue awaie wherein chiefly standeth our saluation the same is Antichrist VVere not that ye haue already done so mutche for vs as the worlde maie take you for impudente liers we would not quietly beare so greauous a matter But nowe that ye haue tried your selues so false of your worde we litle esteme it your railinge is no slaunder Lastly concerninge praier what hath ben ordeined by our holy forefathers of al ages directed with the sprite of God for the maintenance and encrease of it to Gods honoure al that in fewe yeres by the instincte of Sathan to promote his Kingedome ye haue vtterly abolished and by wicked violence brought the people from deuotion to a carelesse idlenesse from speaking to God with hartes and lippes to ‡ a spiritual dummesse from praiers ‡ to chapters from holy thinkinge to ‡ vnprofitable harkeninge Ye can not abyde salte water oyle palme the crosse incense c. no maruel No more can not the deuil who possesseth you and rideth you and after his owne wil driueth you from truthe from Christen Religion and from al Godlines VVere it so that your sprite coulde a waie with those thinges then were it not agreeing with his sprite Vntil ye geue place to the spirit of God who maie driue out of you the spiritie of Sathan we looke to heare no better tidinges of you The B. of Sarisburie Ye were sommewhat angrie M. Hardinge when ye thus besturred your selfe It pitieth me in your behalfe Christe and his Apostles yée saie neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Euen so might they haue saide that had turned the House of God into a Caue of Theeues One of your frendes saith Apostolorū temporibus rudis adhuc erat Ecclesia In the time of the Apostles the Churche as yet was rude and Barbarous and out of order And being afterward reproued for his blasphemous speache he answeared lewdly in his pleasance Rudis indigestaqueue moles Others of you saie Christus in Coelo praesidet Papa in Terris residet Christe ruleth in Heauen the Pope in Earthe An other saithe Omnes Sanctiones Sedis Apostolicae sic accipiendae sunt tanquam ipsius Diuina voce Petri firmatae Al the Lawes of the Apostolique see of Rome muste so be taken as if they were confirmed by the Diuine voice of Peter him selfe An other saith Sicut ostium regitur Cardine ita Ecclesia Romana regitur Consilio Cardinalium As the doore is ruled by the hooke so is the Churche of Rome ruled by the Counsel of Cardinalles Therefore the Pope him selfe saithe thus vnto them Vos eritis Senatores vrbis Regum similes veri Mundi Cardines super quos militantis ostium Ecclesiae voluendum regendum est Ye shal be the Senatours of my Cittie and like vnto Kinges the very bookes and staies of the worlde vpon whom the very doore of y◠Churche Militante muste be turned and ruled Sutche are they whom S. Hierome imagineth thus to saie Non est Vir in domo Non est Christus Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum nobisque Ministerium gubernandae Ecclesiae suam videlicet Domum reliquit My Husbande is not at home That is to saie Christe is not nowe Corporally in the Churche For beinge risen from the deade he is Ascended into Heauen and hath leafte vnto vs the gouernmente of his Churche that is the whole orderinge of his House True it is as you saie God is one and is not Changed And his Woorde endureth for euer But the Change is in you and not in God Goddes Woorde is the Woorde of Life your Woorde is the Woorde of Vanitie God the Father hath not planted it Therefore it shal be plucked vp by the rootes God saithe by the Prophete Malachie The lippes of the Prieste shal keepe knowledge and the people shal require the Lawe at his mouthe For he is the Angel of the Lorde of Hostes Vos autem recessistis de Via c. But you are gonne backe from the VVaie you haue offended many a one in the Lavve you haue broken the Couenante of Leui saith the Lord of Hostes And therefore haue I made you to be despised Yee haue changed the moste parte of the Apostles Doctrine And of al that euer they ordeined yée haue in a manner leafte nothinge standinge S. Bernarde saithe of your owne Churche of Rome A planta pedis vsque ad verticem Capitis non est sanitas vlla From the sole of the foote vnto the Crowne of the heade there is not one whole place And yet ye beare vs strongely in hande that Christe and his Apostles neuer ruled the Churche in better order then it is nowe ruled by the Pope and his Cardinalles Al the reste of your emptie talke is answeared sufficiently before Yet one pange of your Eloquence I maie not in any wise leaue vntouched Thus ye saie By the instincte of Satan ye haue brought the people from deuotion to carelesse idlenesse from speakinge to God with hartes and lippes to a spiritual doumbenesse from Praiers to Chapters from Holy thinking to vnprofitable hearkeninge If I were not wel acquainted with your speache M. Hardinge I could not thinke ye would so vnaduisedly bestowe your woordes I doubte not but euen hereby it shal soone appeare whether of vs hath wilfully broken the Apostles Orders refused the Godly Examples of the Holy Primitiue Churche of God Yee telle vs that the Readinge of the Scriptures vnto the people in the Churche of God is a Spiritual doumbenesse and a thinge vnprofitable as onely diuised of our selues and that as you saie by the instincte of Sathan and neuer before either knowen or vsed by any Catholique Learned Father Yet the Aunciente Father Origen saithe Iudaicarum Historiarum Libri traditi sunt ab Apostolis Legendi in
Pope is the vvhole Churche 558. The Churche knovven by the vvoorde of God 463. 464. 465. The state of the Churche decaied in the time of the olde Fathers 442. The Authoritie of the Churches in Africa as good as the authoritie of the Churche of Rome 440. The Churche maie erre 445. The Churche if it depend of one man shal sone decay 448. 450. The Churche in fevve or many 441. 442. 443. No Idolatrie in the Churche of Rome 628. 629. The Churche maie be in a fevve 93. 94. To beleue in the Churche to beleue in Sainctes 85. The Pope not the head of the Churche 95. The Romaine Churche compared vvith the Churches of the Gospel 585. The State and Vnitie of the Churche dependeth of the Pope 53. The Doctrine of the Churche of Rome is the expresse vvoorde of God 200. The Romaine Churche receiued the faith from the Greekes 577. Euery Bishop the head of his seueral Churche 95. Vaine Titles of the Churche of Rome 40. The authoritie of the Church 55. Heare the Churche ibidem No Saluation vvithout the Churche of Rome 36. The Churche knovven by Gods vvoorde 55. The Romaine Church vnlike the Church of the anciēt Fathers 21. The Churche of Rome fallen from God 36. The Churche of Rome is the Catholique Churche 36. The Churche builte vpon Iohn asvvel as vpon Peter 107. The Churche inuisible 391. The Greekes abhorre the Church of Rome 36. The Ciuile Magistrate to be obeied 394. The erroures and abuses of the Cleregie 96. 104. The Communion in one Kinde vsed firste by Heretiques 230. Causes of the Communion vnder one kinde 328. 329. Priestes Concubines 511. A Prieste keepinge a Concubine maie not therefore be refused in his ministration 511. Concupiscence is verily sinne 217. 218. Confession not commaunded 155. 156. Confessiō auricular neuer named of the Ancient Fathers 257. Confession of sinnes venial 151. Confession of sinnes appointed not by Goddes VVoorde but by Tradition 133. Sinnes forgeeuen vvithout Confession 143. Confession of sinnes not necessarie 133. 143 151. Confession made by hādvvriting or by a broker 137. Confession to be made onely vnto God 140. Confirmation of Bishoppes 129. Confession made vnto a laie man 137. Consecration and diuers iudgementes of the same 208. 209. Consecration of Bishoppes 130. The donation of Constantine 401. 537. 538. Constantine vvas Christened by Syluester A fable 670. Constantine the Emperoure in the Councel of Nice 677. 678. 679. 680. The Emperoure Constantine stoode vpright at the Sermon and vvould not sitte 678. Courteghians remaininge stil in Rome 382. Councelles lavvfully called vvithout the Popes consent 529. Decrees of Councelles ratified vvhether the Pope vvoulde or no. 53. The Authoritie of Councelles 50 Priestes Ministers and Deacons in Councelles 603. The credit of Councelles 593. The Holy Ghost in Coūcels 606 No good end of any Coūcels 599 The Pope not alvvaie president in Councelles 57. The Authoritie of Councelles Fathers 57. Libertie of voice and disputation denied in the Councel of Trente 43. 44. The Truthe of Iudgemente vvas in that Councel that pronoūced sentence against Christ 622 The Authoritie of Councelles 19 Authoritie to cal Councelles 529 Confirmation of Councelles 607 Councelles maie bee summoned vvhether the Pope vvil or no. 665. Councel of Tridente 597. The Pope not President in Councelles 669. Councelles of Bishoppes 674. The Emperoure summoned general Councels 663. 664. 667. 670. 672. The Pope vvas summoned to come to Councels 663. 666. The Pope Confirmeth Councelles 665. The Popes Legates had not the first place in Councelles 666. The freedome of the Councel of Trent 627. 632. 633. Godly men haue refused to come to Councels 629. 630. Councels called the determinations of men 710. Councelles general repealed by Councelles prouincial 711. Dissensions in the Tridentine Councel 634. Emperours and Kinges Embassadours in Councel vvithout voice 634. The Councel of Tridente of smal credite 710. The Councel of Frankesorde 712 A Councel general vvhat it is 713 In the Summon of the Councel of Trente the Pope had forgottē the name of Christe 710 The credite of Councelles 488. The Emperours authoritie ouer Councelles 674. Councel general not general 708 The Authoritie of Councels certaine or vncertaine 486. The number of Bishoppes in the Councel of Trident. 714. The Ciuile Prince or Magistrate subscribeth in Councel 686. Diuerse formes of Creedes 83. D. The office of Deacons 98. Departinge from the Churche of Rome 568. 569. 570. 574. 582. Departinge from the Pope 104. Vaine Deuotion 293. Disputation 41. Dissensions in Religion 337. 338. Dissentions in Religion amonge the olde Fathers 340. Dissentions amonge the schoole Doctours 341. 349. 350. The Diuision of the Empiere 403 A Diuine povver in the Pope 403 The Duke of Sauoi◠spoiled 389. E. To Eate God 278. 279. 239. 240. It is one thing to Eate Christe in Sacrament an other to Eate Christe in deede 283. Grosse imagination of the Eating of Christes Body 279. 280. The Emperoure a childe of the Churche 155. The Emperour bound to svveare obedience to the Pope 399. The Emperour so farre beneath the Pope as the Moone is beneath the Sonne 400. The Emperoure Stevvarde of the Churche of Rome 119. The Emperour maie trāslate the Supremacie from the Pope to an other 119. The Emperoure Prince of the vvhole vvorlde 675. The Emperoure poisoned in the Sacramente 408. The Emperoure maie lavvfully make Ecclesiastical lavves 692. 693. The Emperoure inferiour onely vnto God 424. The Emperoure maie depose the Pope 405. The Emperour vvaited vpon the Pope vvith bare heade and bare foote 417. The Emperour is the Popes man 413. The Emperoure limiteth the Catholike Faithe 668. The Enimies of God are cruel 554 The Entention of the Priest 209 Epiphanius rent an Image 504. Equalitie of Bishoppes 109. 111. 112. The other Apostles Equal vvith Peter 105. The Pope Equal vvith other Bishoppes 109. Erroures abuses of the Church of Rome cōfessed by her ovvne children 627. Errours in the olde Fathers 337. 338. Errours among the Fathers touchinge the Body of Christ 353. The Popes immoderate and Vnreasonable Exactions of monie 734. 735. 736. 737. 738. To follovv the Example of Christ 575. Exorcistes 98. Vniuste Excommunication 41. Excommunicatiō vvithout cause 583. F. One learned Father receiued before a Councel 52. Fables and tales readde in Churches 520. The firste Faithe 170. Perfitte Faithe in Heathens 320. The Faithe planted in Englande before Augustine 11. Christes body presente onely by Faithe 235. VVee aseende by Faith into Heauen and so eate the fleashe of Christe 269. 270. 287. The holy Fathers ouersightes in the allegation of stories 416. The Body of Christe eaten by Faithe 221. 224. By Faithe vvee see and touche Christe 271. 272. 273. 289. Faith is the kaie of the kingdom of Heauen 138. The Authoritie of the Fathers 52. 58. 59. 60. 61. 62. 63. 64. 69. Faithe of Infantes 216. Faithe eateth 〈◊〉 234. 235. 239. The Faithe of the parentes helpeth the Infantes 216. The paterne of the Faithe 702. 703. 706.
Donatistes Hanc formam ne ab ipsis quidem Iudaeis persecutoribus accepistis Illi enim persequuti sunt Carnem ambulantis in terra Vos Euangelium sedentis in Coelo Ye learned not this fourme of persequution no not of the Iewes For they persequuted the Fleashe of Christe walkinge in the Earthe You persequute the Gospel of Christe sittinge in Heauen Robert Holcote emonge other his doubtes moueth this question An Amor sit odium VVhether Loue be hatred or no. Yf he were nowe aliue sawe your dealinge and the kindnesse of your Loue I beleue he woulde put the mater out of question saye vndoubtedly your Loue is hatred it is no Loue. So Moses saithe Ismael plaied or sported with Isaac But S Paule saithe The same plaieinge and sportinge was persecution For thus he writeth He that was after the Fleashe persequuted him was after the Sprite I doubte not but you thinke of your parte it is wel donne For so Christe saithe VVho so euer shal Murder you shal thinke be offereth a Sacrifice vnto God And your selues haue sette to this note in greate Letters in the Margine of your Decrees Iudaei mortaliter peccassent si ChristuÌ„ noÌ„ Crucifixissent The Iewes had Sinned deadly if they had not hinged Christe vpon the Crosse Benedictus Deus qui non dedit nos in captionem Dentibus eorum Blessed be God that hath not geuen vs to be a Praie vnto their Teeth To al the reste it is sufficient for M. Hardinge to saye They be Blasphemous Heresies wicked Actes Lutheres Heresies and villanies Robbinge of Churches Breaches of Vowes Pleasâ—ely pleasures Abandoninge of the Holy Sacramentes Malices Sclaunders and Lies And bisides these thinges in effecte he answeareth nothinge Nowe to answeare nothinge with some thinge it were woorthe nothinge The Apologie Cap. 3. Diuision 5. Nowe therefore if it be leeful for these folkes to be eloquent and finetongued in speakinge euil surely it becommeth not vs in our cause beinge so very good to be doumbe in answearinge truely For menne to bee carelesse what is spoken by them and theite owne mater be it neuer do falsely and sclaunderousely spoken especialy when it is sutche that the Maiestie of God and the cause of Religion maye thereby be dammaged is the parte doubtlesse of dissolute and retchelesse persons and of them whiche wickedly winke at the iniuries donne vnto the Name of God For although other wronges ye oftentimes greate maye be borne and dissembled of a milde and Christian man yet he that goeth smoothely awaye and dissembleth the mater when he is noted of Heresie Ruffinus was woont to denie that man to be a Christian Wee therefore wil doo the same thinge whiche al Lawes whiche natures owne voice doothe commaunde to be donne and whiche Christe him selfe did in like case when he was checked and reuiled to the inâ—â—â—t wee maye put of from vs these mennes sclaunderous accusations and maye defende soberly and truely our owne cause and innocencie M. Hardinge Yee haue not proued the Truthe to be of your side nor euer shal be able to proue mainteininge the Doctrine of the Lutheras Zwinglians and Caluinistes as ye doo Nowe al dependeth of that pointe And bicause yee haue not the Truthe what so euer ye saye it is soone confuted and what so euer ye bringe it is to no purpose The B. of Sarisburie This is the very issue of the case Whether the Doctrine that wée professe be the Truethe or no. Whiche thinge through Goddes Grace by this our conference in parte maye appare I beseeche God the Authour of al Truthe and the Father of Light so to open our hartes that the thinge that is the Truthe in déede maye appeare to vs to be the Truthe The Apologie Cap. 4. Diuision 2. For Christe verily when the Phariseis charged him with Sorcery as one that had some familiare Sprites and wrought many thinges by theire helpe I saide he haue not the Diuel but doo glorifie my Father but it is you that haue dishonoured me and put me to rebuke and shame And S. Paule when Festus the Lieutenaunt scorned him as a mad man I saide he moste deer Festus am not mad as thou thinkest but I speake the Woordes of Truth sobrenesse And the ancient Christians when they were sclaundered to the people for mankillers for Adulterers for committers of incest for disturbers of the common Weales and did perceiue that by sutche sclaunderous accusations the Religion whiche they professed mighte be brought in question namely if they should seeme to holde their peace in manner confesse the faulte lest this might hinder the free course of the Gospel they made Orations they put vp Supplications and made meanes to Emperours and Princes that they mighte defende them selues and theire Felowes in open Audience M. Hardinge When ye prooue that ye haue the Truthe then maye ye be admitted in your Defence to alleage the example of Christe of S. Paule and of the firste Christians But nowe wee tel you beinge as you are these examples serue you to no purpose And for ought ye haue saide â—itherto the Anabaptistes Libertines Zwenkfeldians Nestorians Eunomians Arians and al other pestiferous Heretikes might saye the same aswel as ye Christe was charged of the Iewes with vsinge the power of impure Sprites blasphemously Paule was scorned of Festus as a mad man without cause the Ancient Christians were accused by the Infidels of hainous crimes falsely But ye are accused of Heresies and sundrie Impieties by Godly VVise and Faithful men vpon Zeale by good aduise and truely And as for those Auncient Christians when they made Apologies or Orations in the Defence of the Christen Faithe they did it so as became Christen men plainely and openly Either they offered them to the Emperours with thei owne handes or put to their names and signified to whome they gaue the same As S. Hilary deliuered a Booke in Defence of the Catholique Faithe against the Arians to Constantius Melito and Apollinaris wrote their Apologies to the Emperours S. Iustine the Philosopher and Martyr gaue his firste Apologie for the Christians to the Senate of the Romaines the seconde to Autonius Pius Emperour Tertullian to the Romaines S. Apollonius the Romaine Senatour and Martyr did Reade his Booke openly in the Senate house whiche he had made in Defence of the Christian Faithe But yee doo your thinges that ought to be done openly in Hucker Mucker Ye set foorth your Apologie in the name of the Churche of Englande before any meane parte of the Churche were priuie to it and so as though either ye were ashamed of it or afraide to abide by it The inscription of it is directed neither to Pope nor Emperour nor to any Prince nor to the Churche nor to the general Councel then beinge when ye wrote it as it was moste conuenient There is no mans name set to it It is Printed without Priuilege of the Prince contrary
Praedicandum est omnibus vt credant Patrem Filium Spiritum Sanctum Vnum esse Deum Omnipotentem The Gospel must be preached vnto al to the ende they may knowe that the Father the Sonne and the Holy Ghoste is one God Almighty To be shorte euen in our late Fathers daies this was counted a Catholique Fourme of Faithe and was commonly taught in al Scholes Vnum Crede Deum Beleeue that there is One God If this were then wel spoken and vniuersally vsed euen in the Churche of Rome without rebuke I truste M Hardinge of his Courtesie wil nomore blame vs for speakinge wel As for these Phrases I beleeue In God I beleeue In Christe although in deede they be better more effectual carrie more force then the other yet are they not neither so peculiare and special to God alone nor so precisely vsed as M. Hardinge imagineth For it is written in the Eâ—odus as it is noted by the skilful in the Hebrewe tongue Populus credidit In Deum In Mosen The people beleeued In God and In Moses And God him selfe saide vnto Moses as it is likewise noted in the Hebrewe Descendam vt populus In te credat I wil goe downe that the people maiâ— beleeue In thee S. Basile saithe Baptizati sunt In Mosen crediderunt In illum They were Baptized In Moses and beleeued In him And Hosius saithe Quid si In Sanctos quoque rectè credi docet Paulus What if Paule teache vs that wee may also wel beleeue In Sainctes And they of M. Hardinges side haue euermore wel liked this Fourme of Speache Credo in Sanctam Ecclesiam I beleeue In the Holy Churche Wherein also perhappes they wil allege these woordes of Socrates and of some others Credo In vnam Catholicam Ecclesiam I beleeue In one Catholique Churche Notwithstandinge beside S. Augustine and others Paschasius saithe Credimus Ecclesiam quasi Regenerationis Martem non Credimus In Ecclesiam quasi Regenerationis Authorem Recede ergo ab hac persuasione blasphemiae Non enim licet nec In Angelum Credere Wee beleeue the Holy Churche as the Mother of Regeneration But wee beleeue not In the Churche as the Authour of Regeneration Leaue therefore this persuasion of Blasphemie For it is not lauful to beleeue no not In an Angel Likewise S. Augustine saithe Credimus Paulo non credimus In Paulum Credimus Petro non credimus In Petrum Wee beleeue Paule but we beleeue not In Paule Wee beleeue Peter but wee beleeue not In Peter Hereby wée maie sée that whether wée saie Wee beleeue that God is God or we beleeue In God both these phrases are vsed of the godly and are therfore both good Catholique Yf M. Hardinge finde any wante or imperfection in our woordes let him supplie it with good fauoure so he condemne not either S. Paule or Hermes or Origen or Hilarie or Charles the Greate or other Catholique and godly writers as wel Gréekes as Latines who as I haue shewed haue vsed the like Certainely the General Confession of al our people and of our whole Churche is this VVee beleeue In God VVee beleeue In Christe VVee beleeue In the Holy Ghoste But M. Hardinge saithe wée grate ouer busily vpon the Article of Christes Ascension into Heauen What then Should wée haue leafte it out Verily that would haue benne some good countenance to your cause â–ª Anâ— therefore when Pope Nicolas would haue brought vs your newe Article of Trasubstantiation into the Crede he should firste haue vtterly remoued this whole Article of Christes Ascension For these twoo Articles maie not wel stande togeather by any construction in one Crede As for vs wée haue saide nothinge herein but that hath often ben saide and auouched by the Holy Learned Fathers Damasus the Bishoppe of Rome in his Creede grateth hereon as mutche as wée His woordes be these Deuicto mortis imperio cum ea Carne in qua natus passus mortuus fuerat resurrexit Ascendit ad Patrem sedetque ad Dextram eius in Gloria Hauinge ouercome the empiere of deathe with the same fleashe wherein he was borne and suffred and died and rose againe he Ascended vnto the Father and sitteth at his Right hande in Glorie Whiche woordes S. Hierome in larger manner expoundeth thus Ascendit ad CoeluÌ„ Sedet ad Dextram Dei Patris manente ea Natura Carnis in qua natus passus est in qua Resurrexit Non enim exinanita est Humanitatis Substantia sed glorificata Christe Ascended into Heauen and sitteth at the Right hande of the Father the same Nature of Fleash wherein he was borne and suffred and rose againe remaininge stil For the Substance of his Humaine Nature was not donne away but glorified Howe be it gentle Reader for thy better satisfaction herein I muste referre thée ouer to my Former Replie to M. Hardinge Here foloweth a piteous outcrie that wée haue shamefully corrupted S. Augustines woordes shiftinge in Oporter in steede of Potest What newe fansie is suddainely fallen into M. Hardinges heade I cannot tel S. Augustines woordes as they be alleged by Gratian are these Corpus in quo Resurrexit in Vno loco esse Oportet The Body wherein Christe rose againe muste needes be in One place Here is not Oportet in stéede of Potest as M. Hardinge saithe but Oportet as it should be for Oportet If there haue benne any corruption wrought herein it hath benne wrought by Gratian welneare foure hundred yeres agoe and not by vs. Yet is Gratian one of the highest Doctours of M. Hardinges side And wil M. Hardinge make vs beléeue that his owne Catholique Doctours would be so bolde to corrupte S. Augustine As for this Verbe Oportet if it were wanting in the place alleged yet might it wel and easily be supplied of other places S. Peter saithe Oportet illum coelos capere vsque ad tempora restitutionis omnium The Heauens Must conteine or hold him vntil the time that al thinges be restored So saithe Cyrillus Christus non poterat cum Apostolis versari in Carne postquà m Ascendisset ad Patrem Christe could not be conuersante with his Apostles in the Fleash after he had Ascended vnto the Father Likewise saithe S. Augustine Christus secunduÌ„ PraesentiaÌ„ CorporaleÌ„ in Sole in Luna in Cruce simul esse non potuit Christe according to the Presence of his Body could not be in the Some in the Moone and on the Crosse at one time And againe Ne dubites Christum esse in aliquo loco Coeli propter Veri Corporis modum Doubt not but Christ is in some One Place of Heauen bicause of the measure or fourm of a very Body Therefore the Olde Learned Father Origen saithe Non est Homo qui est vbicunque duo vel tres in eius nomine fuerint congregati neque Homo nobiscum est omnibus
diebus vsque ad consuÌ„mationeÌ„ saeculi neque congregatis vbique fidelibus Homo est praesens sed virtus Diuina quae erat in Christo It is not Christe as being Man that is where so euer twoo or three be geathered together in his name neither Christe as being Man is with vs al daies vntil the worldes end nor Christ as being Man is Present with the Faithful euery where geathered together but that Diuine power or Nature that was in Christe And for that cause S. Augustine saithe Videte Ascendentem Credite in Absentem Sperate Venientem Sed tamen per Misâ—ricordiam occultam etiam sentite Praesentem See you Christe Ascending into Heauen Beleeue in him being Absent Trust in Christe that is to come And yet by his secrete Mercie feele him Present Thus M. Hardinge thus haue the Olde Catholique Learned Fathers vsed tograte as ye terme it vpon the Article of Christes Ascension You saie S. Augustine in his Epistle to Dardanus spake not of Christes Body as it is now Present in the Sacrament No marueile For S. Augustine neuer vnderstood any sutch kinde of Presence And who taught you M. Hardinge that Christe hath sutche change of diuers Bodies of one manner in the Sacrament and of an other manner in Heauen Christes Blessed Body when it was borne of the Virgine when it died when it rose againe when it Ascended into Heauen was one and vniforme How became it afterward so diuerse and so vnlike it selfe If either Christe or the Apostles or the Anciente Fathers haue thus taught you why are they not alleged If they haue not thus taught you how came you by this knowledge Or if ye saie ye know that they knewe not who wil beléeue you Ye tel vs that the Body of Christe in Heauen hath the whole Stature and Fourme and Proportion of a Man This is true It is the Doctrine of the Apostles and of the Anciente Doctours of the Churche But ye tel vs farther of your selfe that the Body of Christe in the Sacrament is vtterly voyde of al manner either Stature or Fourme or Proportion that is to saie is neither longe nor short nor high nor low nor thicke nor thinne being as you say a very Natural Body yet hath neither likenesse nor shape of a Body This is your Doctrine M. Hardinge and the more vnlikely to be true the more likely to be yours Sutche fantastical imaginations the Arian Heretiques sometime had of the Godhed of Christe For thus they wrote thereof as saithe Athanasius Creatura est sed non vt vlla ex rebus creatis Opus est sed non vt vllum ex operibus Res condita est sed non vt vlla ex rebus conditis It is a Creature but not as any other of thinges created It is a thinge wrought but not as any other thinge that euer was wrought c. But what saith Athanasius him selfe to al these fantasies his answeare is this Iam videtis vafritiem dolos istius Haereseos quae non ignara quà m amarulenta sit ista sua malitia fotos quaerit â—â—nocinium sibi 〈◊〉 ex verborum disertitudine Nowe ye see the crookednesse and â—subtletie of this Haresae whiche knowinge her owne malice howe 〈◊〉 it is borowith some he waâ— and coloâ—â—e by sleight of woordes This Flauianus repreneth the Heretique Eutyches Adiecit aliam 〈…〉 Corpus Domini quod en Maria factum est non esse nostrae Substantiae He added 〈◊〉 in other wickednesse saieinge that the Body of Christe that was borne of Mary is not nowe of our Substance 〈…〉 the maâ—er thus Caro Christi ipsa est per Essentiam non ipsa per Gloriaâ—â— The Fleash of Christe in Substance is nowe the same it was before but 〈◊〉 Glorie it is not the same Noman hereof writeth either more plainely or more directely then S. Augustine His woordes be these Christus sic Venturus est quemadmodum ire visus est in Ceolum id est in eadem Carnis Forma atque Substantia Cui profectò Immortalitatem dedit Naâ—turam non abstulit Secundum hanc Formam non est putandus vbique diffusus Cauendum est enim ne ita Diuinitatem astruamus Hominis vt Veritatem Corporis auferamus Christe shal come againe to Iudge euen as he was seene goinge into Heauen that is to saie in the selfe same Fourme and Substance of his Fleash Vnto whiche Fleash vndoubtedly he hathe geuen Immortalitie but he hathe not taken from it the Nature of Fleashe For wee muste take heede wee doo not so maineteine the Godhead of Christes Humanitie that we denie the Truthe of his Body And where ye fantasie that the Body of Christe in the Sacramente hathe in it selfe neither Fourme nor Proportion nor Limitation of place nor Distinction of partes S. Augustine telleth you Spatia locorum tolle Corporibus nusquam erunt quia nusquam erunt nec erunt Tolle ipsa Corpota qualitatibus CorporuÌ„ non erit vbi sint ideo necesse est vt non sint Take awaye from Bodyes Limitation of place and the Bodyes wil be no where and bicause they be nowhere they wil be nothing Take awaye from Bodyes the qualities of Bodyes there wil be no place for them to be in and therefore the same Bodies muste needes be no Bodies at al. Hereof wée maye conclude that the Body of Christe whiche you haue imagined to be conteined Grossely and Carnally in the Sacramente for as mutche as by your owne Confession it hathe neither Qualitie nor Quantitie nor Fourme nor Place nor Proportion of Body therefore by S. Augustines Doctrine it is no Body Here it is a worlde to sée what prety sporte M. Hardinge maketh him selfe with the poore Penneman of this Apologie As God woulde the Simple Body vnwares alleged Fulgentius cleane againste him selfe For the woordes of Fulgentius be these Christus cùm Absit à nobis per Formam Serui tamen semper est nobiscum per Formam Dei Whereas Christe is Absent from vs by the Fourme of a Seruaunte yet is he euermore Present with vs by the Fourme of God Whereby saithe M. Hardinges Commentarie he meaneth that Christe is nomore here emonge vs in Fourme and Shape of Man in sutche wise as wée sée menne liue in the Earthe And these woordes saithe he dasshe theire whole purpose and therefore the Prelates of this newe Englishe Churche haue altered the sense of them by shiftinge in this woorde Manhoode insteede of the Fourme of a Seruaunt and this woorde Godhead in steede of the Fourme of God I beséeche thée Gentle Reader spare me a litle thine indifferent eare leaste in these mysty cloudes of M. Hardinges Distinctions thou happen to wander and loose thy way Al this great adoo riseth onely of some notable difference that is fansied to be bitwéene these twoo woordes Fourme and Substance For M. Hardinge would faine haue thée beléeue that the Substance of
One place according to the Nature of his Manhed Wherefore dooth Cyrillus saie Secundum Carnem Solam abiturus Crat Adest autem semper virtue Deitatis According to the Fleash onely he woulde departe But by yâ— power of his Godhed he is euer present Wherfore doth Gregorie saie Verbum Incarnatum Manet Recedit Manes Diuinitace Recedit Corpore The woord Incarnate bothe abideth with vs and departeth from vs. It abideth with vs by the Godhed It departeth from vs by the Body or Manhed Wherefore dooth S. Augustine saie Ibat per id quod Homo erat Manebat per id quod Deus erat Ibat per id quod Vno Loco erat Manebat per id quod vbique erat Christ departed by that he was Man and aboade by that he was God He departed by that that was in One Place He aboad by that that is in al Places If ye wil yet stand in doubte what these Holy Fathers meante by yâ— Manhed of Christe that departed from vs let S. Augustine open bothe his owne and their meaninges Thus he writeth in expresse plaine woordes touching the same Secundum Carnem quam Verbum assumpsit secundum id quòd de Virgine natus est Secundum id quòd à Iudaeis prehensus est quòd ligno confixus quòd de Cruce depositus quod linteis inuolutus quòd in sepulchro conditus quòd in Resurrectione manifestatus me non semper habebitis vobiscum According to the Fleash that the Woorde receiued according to that he was borne of the Virgine according to that he was taken of the Iewes According to that he was nailed to the Tree taken downe from the Crosse lapte in a sheete laide in the graue and was declared in his Resurrection these woordes are true Ye shal not haue me alwaies with you Likewise againe he saithe Dominus noster absentauit se Corpore ab omni Ecclesia Ascendit in Coelum Our Lord as touching his Body Absented him selfe from his whole Churche and Ascended into Heauen To be short if it be so hainous an errour in this case to vse these woordes Godhed and Manhed wherefore is not Fulgentius him selfe reproued for so often vsing the same These be his woordes Secundum Humanitatem suam Localiter erat in Terra Secundum Diuinitatem Coelum impleuit Terram Vera Humanitas Christi Localis es Vera Diuinitas semper immensa est Caro Christi absque dubitatione Localis est Diuinitas tamen eius vbique semper est Permansit in Christo Immensa Diuinitas Suscepta est ab eo Localis Humanitas Quomodò Ascendit in Coelum nisi quia Localis Verus est Homo Quomodò adest Fidelibus nifi quia idem Immensus Verus est Deus Christe according to his Manhoode was placed in Earthe but according to his Godhed he filled bothe Heauen and Earthe The Manhoode of Christe is conteined in Place The Godhed of Christe is Infinite and in al places The Pleash of Christe is doubtelesse in One place The Godhead of Christe is for euer in euery place There remained stil in Christe the Infinite Godhed There was receiued of him a Local Manhoode How Ascended he iâ—to Heauen sauing that he is very Man conteined in Place How is he present with the Faithful sauing that he is Infinite and True God Last of al he saithe Vnus idemque Christus Secundum Humanam Substantiam aberat Coelo cùm esset in Terra dereliquit Terram cùm Ascendisset in Coelum Christe being One accodinge to the Substance of his Manhoode was absent from Heauen when he was in Earthe and forsooke the Earthe when he Ascended into Heauen Thus many times M. Hardinge ye haue these woordes in one place togeather in Fulgentius him selfe The Godhed the Manhoode very God very Man The Fleash of Christe The Substance of the Manhoode And these â—e the selfe same woordes that you reproue Blotte out therefore for shame that vnaduised note in your Margine Looke better to your Booke Woorke hereafter more discretely and trouble not neither Pennemenne nor others without cause Otherwise the Penneman wil tel you what birde bare the feather that made you a Penne. The Apologie Cap. 1. Diuision 2. Wee beleeue that the Holy Ghost who is the thirde Person in the Holy Trinitie is very God not made not created not begotten but proceding from bothe the Father and the Sonne by a certaine meane vnknowen vnto man and vnspeakable and that it is his propertie to mollifie loften the hardnesse of mans hart when he is once receiued thereinto either by the holesome preaching of the Gospel or by any other waye that he doth geue men light and guide them vnto the knowledge of God to al way of Truthe to newnesse of the whole life and to euerlasting hope of Saluation M. Hardinge As wee acknowledge this article to be true and Catholike so we demaunde of these Defenders how they can proue the same Haue they either expresse Scripture for it or any of the first foure general Councels whiche be estemed of most Authoritie VVe are sure they haue not Therefore we do them to vnderstand and if they heare vs not we aduertise the Readers that feare God and loue his truth that al truthe necessarily to be beleued expressed in the Scripture and that other Councels be to be receiued besides the foure first which are allowed in England by Parlament The B. of Sarisburie Consider M. Hardinge notwithstanding ye euermore tel vs of Fathers Fathers yet how contrarie oftentimes ye are in iudgement to the same Fathers You saie that the Godhed of the Holy Ghost cannot be proued by expresse Woordes of the Scriptures and thereof ye saie ye are right sure Yet S. Augustine nothinge douteth but it may wel be proued by plaine Scriptures Thus he saith Spiritus Sanctus est Deus Vnde Petrus cùm dixisserâ— Ausus es mentiri Spiritui Sancto continuò sequutus adiunxit quid esse Spiritus Sanctus ait Non es mentitus Hominibus sed Deo The Holy Ghost is God Therefore Peter when he had saide vnto Ananias thou hast enterprised to lie to the Holy Ghost he followed readily and tolde him what was the Holy Ghost and saide Thou hast not sied vnto Man but vnto God Againe he saithe Ostendit Paulus Deum esse Spiritum Sanctum idò non esse Creaturam S. Paule sheweth vs that the Holy Ghost is God and therefore is no Creature Likewise againe he saith Ne quisquam Spiritum Sanctum negaret Deum continuò sequutus ait Glorificate portate Deum in Corpore vestro Least any man should denie that the Holy Ghost is God Paule added immediately these woordes Glorifie you therefore and beare God in your Body Here haue wée S. Augustines Yea and M. Hardinges Nay S. Augustine assureth vs he hath Scriptures to proue the Godhed of the Holy Ghoste M. Hardinge saithe wée
One seueral Bishop Ergo ther is One Vniuersal Gouernour ouer the whole Churche of Christe Here is neither order in Reason nor sequele in nature Therefore if any man woulde denie the Argument M. Hardinge were neuer hable to make it good He might as wel and in as good order reason thus Euery Kingdome or Common Weale hathe One Prince or Magistrate to rule ouer it Ergo There is One Vniuersal Prince to rule ouer the whole worlde Or thus Euery Flocke of Shéepe bathe One Seueral Shephearde to ouersée them Ergo al the Flockes through the world are ouerséene by One General Shephearde Otherwise M. Hardinge imagineth this fowle absurditie muste néedes folowe that the parte is better Gouerned then the whole The other thrée Reasons touchinge the Prouidence of God the Debatinge of questions in Faithe and conseruinge of Peace and Vnitie in the Churche are answeared already in my Former Replie to M. Hardinge In déede I remember to auouche al that M. Hardinge hathe here saide one sometimes wel inclined to that side saide thus Non videretur Dominus discretus fuisse vt cum reuerentia eius loquar nisi Vnicum post se talem Vicarium reliquisset qui haec omnia posset Christe our Lorde should not haue seemed to haue dealte discretely to speake it with reuerence onlesse he had leafte One sutche Vicare behinde him that might haue donne al these thinges I graunte Dissension and quarrelles be the sooner ended when al thinges be put ouer to one Man So that the same one Man maye liue for euer and stil continewe in one minde and neuer alter But oftentimes one Pope is sounde contrarie to an other sometimes one Pope hathe benne found contrarie to him selfe Pope Sabinianus would haue burnte al Pope Gregories Bookes And as it is saide before Pope Romanus vtterly abolished al the Actes of his Predecessour Pope Steuin The same Pope Steuin vnburied his Predecessour Pope Formosus and defaced and mangled his naked carkesse and vtterly condemned al that had benne donne by him before And Platina geuethe this general iudgemente of them Nihil aliud isti Pontificuli cogitabant quà m vt Nomen Dignitatem Maiorum suorum extinguerent These litle Petite Popes had none other care in the world but howe to deface the Name and Estimation of other Popes that had benne before them And thus that one Pope liketh an other misliketh that one alloweth an other condemneth And yet by M Hardinges iudgement wée haue none other rule to staie by in doubtful cases but onely the Wil and Pleasure of the Pope Howe be it this I trowe is not the readieste waie to procure Peace and to mainteine Vnitie in the Churche And therefore Gregorie saithe of Iohn the Bishop of Constantinople that claimed to him selfe this Vniuersal Power Si hanc causam aequanimiter portamus totius Ecclesiae Fidem corrumpimus Corruit Vniuersa Ecclesia à statu suo si is qui Vniuersalis dicitur cadit If wee quietly suffer this mater thus to procede that one Man shal be called the Vniuersal Bishop wée seeke not waies to mainteine Vnitie but wee ouerthrowe the Faithe of the whole Churche Yf be that is called the Vniuersal Bishop happen to falle the whole Churche fallethe from her state Thus therefore to allowe any one Man Vniuersal Authoritie ouer the whole Churche is a mater not behoueful and profitable as M. Hardinge fansieth but as Gregorie saithe doubteful and dangerous to the Churche For althoughe al the world either would or could geue eare and credite to one Man yet were not that therefore alwaies Christian Vnitie S. Augustine saithe Habet Superbia appetitum quendam Vnitatis Omnipotentiae Pride it selfe hathe a certaine desire of Vnitie and of Vniuersal Power An other of M. Hardinges Reasons is this The Churche Labouringe here in Earthe must resemble the Churche of the Sainctes Triumphing in HeaueÌ„ But in Heauen God onely is the Gouernoure ouer the whole Therefore in the Churche beneathe the Pope likewise muste needes be Gouernoure ouer the whole Thus God muste be rated to Gouerne aboue and the Pope beneath so as one sometime saide Diuisum Imperium cum loue Caesar habet This is a valiante kinde of Argument It holdeth from Heauen to Earthe from Angelles to Menne from God to the Pope But how knoweth M. Hardinge what Orders of Angelles and Archangelles there be in Heauen what they doo howe they deale who ruleth who are ruled what Lawes and Policies they haue emongste them They saie thei would frame theire Churche accordinge to the Samplar And yet good menne they neuer knewe nor sawe the Samplar But onely of them selues they imagine Common Weales and Orders in Heauen and accordinge to the same they woulde shape and fashon theire owne Churche in Earthe The better waye M. Hardinge had benne seeinge the whole mater hangeth onely vppon your fantasies to saie that God hathe appointed one Principal Archangel to be Pope in Heauen and al other Powers Angelles Dominions to be his Subiectes Thus might ye easily haue made your frame to agree with your Paterne and the one of your fansies to answeare the other For to saie as you saie God ruleth al in Heauen aboue Therefore the Pope must rule al in the worlde beneath it is but a sclender kinde of reasoninge S. Augustine saithe Quid aliud in Pompa huius mundi homo appetit nisi Solus esse si fieri possit cui multa subiecta sint Peruersa scilâ—â—et imitatione Omnipotentis Dei In the Vaine Pompe of this worlde what thinge els is 〈◊〉 â–ª that a man doothe desire but if it were possible to make him selfe alone sutche a one vnto whom many thinges maye be obedient and that by a peeuishe countrefeitinge of God Omnipotente And this is it that Gregorie saithe of Iohn the Bishop of Constantinople Illum videlicet imitatur qui spreta Angelorum societate ascendere conatus est ad culmen Singularitatis He foloweth Lucifer who despisinge the felowship of the Angelles laboured to geate vp to the toppe of Singularitie and saide I wil mounte vp aboue the Northe and wil be like vnto the Highest Verily Dionysius writinge purposely of the Policie and Gouernmente of the Churche comparinge the same withe the Glorious Gouernmente of the Angels and powers in Heauen yet neuer vttered one Woorde of the Vniuersal Gouernmente of the Pope Nay rather in the late Councel of Constance out of this very place is Fourmed an Argumente to the contrarie In Coelesti Hierarchia tota Congregatio Angelorum non habet Caput Vnum praeter solum Deum Ergo à Simili in Ecelesiastica Hierarchia HominuÌ„ noÌ„ debet esse Vnum Caput praeter Solum DeuÌ„ In the Heauenly Gouernemente the whole Companie of the Angels hathe none other One Heade but onely God Therefore of the like in the Ecclesiastical Gouernmente emongste Menne there ought
propriè in renatis Peccatum sit sed quia ex Peccato est ad Peccatum inclinat Si quis autem contrarium senserit Anathema sit The Concupiscence whiche the Apostle S. Paule sommetime calleth Sinne this Holy Councel declareth that the Cathosique Churche neuer vnderstoode it to be called sinne for that it is so in deede and in Proper manner of Speache in them that be Baptized but bicause it is of Sinne and enclineth vs vnto Sinne. And if any man thinke the Contrarie accused be he Thus wée see that by the Decrée of this woorthy Couente S. Ambrose and S. Augustine other Holy Fathers that haue written the same are al accursed As for that M. Hardinge here toucheth as an errour defended by certaine I knowe not by whom that Baptisme géeueth not ful Remission of Sinne he maiâ— commaunde it home againe to Lâ—uaine emongest his felowes and ieine it with other of his and theirâ— Vanities For it is no parte nor portion of our Doctrine Wée Confesse and haue euermore taught that in the Sacramente of Baptisme by the Deathe and Bloude of Christe is géeuen Remission of al manner Sinnes and that not in halfe or in parte or by waie of Imagination or by fansie but ful whole and Perfite of al togeather so that nowe as S. Paule saithe There is no damnation vnto them that be in Christe Jesu Nowe iudge thou indifferently gentle Reader what Sprite forced M. Hardinge thus terribly to crie oute They Lie they studie to deceiue they seeke shiftes c. The Apologie Cap. 12. Diuision 1. Wee saie that Eucharistia that is to saie the Supper of the Lorde is a Sacramente that is an euident Representation of the Body and Bloude of Christe wherein is sette as it were before our eies the Deathe of Christe and his Resurrection and what so euer he did whilest he was in his Mortal Body to th ende wee maie geene him thankes for his Deathe and for our deliueraunce And that by the often receiuinge of this Sacramente wee maie daily renewe the remembraunce thereof to thintente wee beinge fedde with the Body and Bloude of Christe maie be brought into the hope of the Resurrection and of Euerlastinge Life and maie moste assuredly beleeue that as our bodies be fedde with Breade and Wine so our Soules be fedde with the Body and Bloude of Christe M. Hardinge Amonge al these gay woordes we heare not so mutche as one Syllable vttered whereby we may vnderstande that ye beleue the Very Body of Christe to be in deede Presente in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacramente and al that to be none other then an euident token of the Body and Bloud of Christe As for that ye adde to make the matter seme sommewhat of the Deathe of Christe and his Resurrection and his actes done in fleshe VVhat reason or scripture haue ye that a peece of Bread and a Cuppe of VVine for in your belefe more make ye not of this Sacramente can set them as it were before our eies Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely And be we not moued therewith to geue God thankes for his greate benefites as wel as if we haue Breade and VVine on a table But I praie you sithens al is but Breade and VVine after your teachinge howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe Againe can we by Breade and VVine be brought into hope of the Resurrection and Euer lastinge life as ye saie And howe shal we by Eatinge of Breade and Drinking of VVine be assured that Christes Body and Bloude doth in like manner feede our soules as Breade and VVine feedeth our bodies Though your imagination be neuer so stronge yet by eatinge of that whiche is Breade onely and Drinkinge of that whiche is VVine onely we see not how your soules can be fedde with the True Body and Bloude of Christe no more then ye be at your common meales Verily when al your tale is tolde ye seme to saie nothinge els touchinge the eatinge of our Lordes Body but that the Body of Christe remaineth in Heauen and that we muste sende vp our soules thither to eate it there by a certaine Imagination whiche ye cal faithe For this is your Maister Caluines Doctrine By this Doctrine al standeth vppon your faithe your faithe doth al alone And he that beleueth in Christe so as ye teache eateth his Body and Drinketh his Bloude For by your Gospel to eate the Body is nothinge els but to beleue in Christe If this be true then is your Supper superfluous For declaration of the Truthe herein it is to be considered that when we speake of this blessed Sacramente we meane specially the thinge receiued to be the very Real Body of Christe not onely a Signe or Token of his Body Yet we thinke it necessarie the Doctrine of the Fathers be clerely taught whiche is that here is a Sacramente and the thinge of the Sacramente The Forme of Breade and VVine whiche is sene is the Sacramente that is to saie a Signe of the Holy thinge For a Sacramente besides the outwarde shape whiche it representeth to the senses causeth an other thinge to come into knowledge The thinge of this Sacramente is of two sortes the one in tho same conteined and signified the other signified but not conteined The firste is the Body of Christe borne of the Virgine Mary and his Bloude shed for our Redemption the Seconde is the Vnitie of the Churche in these that be predestinate called iustified and glorified VVhiche Churche is Christes Body mystical So that here are three distincte thinges vnderstanded The one is a Sacramente onely the other a Sacramente and the thinge the thirde the thinge and not a Sacramente The firste is the visible shape or Forme of Breade and VVine the seconde is the proper and very Fleashe and Bloude of Christe the thirde his Mystical Body And as there be two thinges of this Sacrament so be there also two meanes or waies of eating The one Sacramental after whiche bothe good and euil eate the true Body of Christe they to saluation these to damnation The other spiritual after whiche the good only do eate These Defenders as al other the Sacrament aries speakinge of these distinct thinges indistinctly cause confusion and deceiue the vnlearned readers In sutche a sense and meaninge the place commonly alleged out of S. Augustine as also many other the like maye wel be vnderstanded without preiudice of the Truthe of Christes Body in the Sacrament Vt quid paras dentem Venttem Crede manducasti To what pourpose makest thou ready teeth and bely Beleue and thou hast eaten Nowe these Defenders harpingâ—â—â—nâ—ly vpon this one
stringe of spiritual eatinge and shunninge the Faithe of the Catholike Churche touching the true presence of the Body and Violently wresting the Holy Scripture and Auncient Fathers to a contrary sense admittinge Figures for Truthe tropes for the letter shadowes for thinges plaie vs many a false lesson and teache horrible lies to the vtter subuersion of those that be lead by them The B. of Sarisburie Here is no mention saithe M. Hardinge of Real Presence and thereupon he plaieth vs many a proper Lesson Notwithstandinge here is as mutche mention made of Real Presence as either Christe or his Apostles euer made or in y◠Primutiue Catholique Churche of God was euer beléeued Farther he saithe VVhat reason or Scripture haue ye that a Peece of Breade and a Cuppe of VVine can sette the Death and Resurrection of Christe as it were before your eies Verily when al your tale is tolde ye seeme to saie nothinge els but that the Body of Christe remaineth in Heauen and that wee muste sende vp our soules thither to eate it there by a certaine imagination whiche ye cal Faithe Here ye doo greate wronge M. Hardinge to cal the Faithe of Christe an Imagination or as I trowe ye meane a fansie S. Paule saithe Fides est Substantia rerum sperandarum Faithe is not an Imagination but the Substance and grounde of the thinges that wee hope for If ye trauaile once againe to Rome being thus far instructed already ye wil easily learne the Lesson that one of your late Popes there as it is reported taught his Cardinalles O quantum nobis profuit illa Fabula de Christo That wée ought to sende vp our Faithe into Heauen and there to embrace the Body of Christe it is S. Augustines Doctrine it is not ours These be his woordes Dices Quomodò tenebo Christum Absentem Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Parentes tui tenuerunt Carne tu tene Corde Thou wilt saie howe shal I holde Christe beeinge Absente Howe we shal I reache my hande into Heauen that I maye holde him sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in the fleashe Holde him thou in thy harte But for as mutche as H. hardinge thought it sufficient so pleasantly to passe ouer this mater with his Imaginations and fansies I thinke it therefore so mutche the more néedeful to shewe the iudgemente of the Auncient Learned Fathers in that behalfe First therefore S Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides rerum quae non videntur videtur Fides Of thinges that be Absente Faithe is Presente of thinges that be without Faithe is within and of thinges that be not seene Faithe is seene Againe be saithe Cùm non obliuiscimur munus Saluatoris nonne nobis quotidiè Christus immolatur Ex ipsis reliquijs cogitationis nostrae id est ex ipsa memoria Christus quotidiè nobis sic immolatur quasi quotidiè nos innouet When wee foregeate not the gifte of our Saueoure is not Christe offered vnto vs euery daye Of the very remanentes of our thoughtes that is to say of our very memorie Christe is so daily offered vnto vs as though he renewed vs euery daie And the more liuely to expresse this mater S. Hierome saith Tibi Conuiuium Christus est Cogitatio Christus est Gaudium Christus est Desiderium Christus est Lectio Christus est quies Christus est Christe is thy banket Christe is thy thought Christe is thy ioie Christe is thy desire Christe is thy readinge Christe is thy reate Likewise S. Ambrose In animis vestris quotidiè pro Redemptione Corporis Christus offertur In your mindes Christe is daily offered for the Redemption of the Body And to passe ouer others for that it pleaseth M. Hardinge to make himselfe sutche mirthe with Imaginations Euthymius a Gréeke Authour writing pourposely of this mater saith thus Non oportet simpliciter ea intueri sed aliud quiddam imaginari interioribus oculis ea perspicere tanouam Mysteria Wee maie not sooke barely vpon these thinges that is vpon the Breade and Wine but muste thereof imagine somme other mater and behold the same with our in vvarde Spiritual eies as it is meete to beholde Mysteries And leaste M. Hardinge shoulde saie This Imagination is vaine and fantastical as is the greatteste parte of his Religion S. Augustine saith Magis sunt illa quae intelligimus quà m ista quae cernimus The thinges that wee vnderstande or imagine by Faithe are more certaine then the thinges that wee see vvith our eies Neither maie you thinke M. Hardinge that these thinges beinge graunted the Ministration of the Holy Supper woulde be superfluous For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather And who so euer commeth to the Holy Table auaunceth not his Minde vnto Heauen there to feede vpon Christes Body at the Right hande of God he knoweth not the meaninge of these Mysteries but is voide of vnderstandinge as the Horse or the Mule and receiueth onely the bare Sacramentes to his Condemnation Therefore the Mystical Supper of Christe notwithstandinge this Doctrine is not superfluous But your Transubstantiation your Real Presence and a greate parte of this your idle talke is moste vaine and moste superfluous But ye saie Howe can Breade and VVine bringe vs to the hope of Resurrection or of Euerlasting Life and why maie not a man in like manner demaunde of you Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resurrection If VVater maie doo it why maie not Breade and VVine likewise doo it Touchinge the VVater S. Basile saith Baptismus est Potentia Dei ad Resurrectionem Baptisme is the Povver of God to Resurrection Againe he saith Resurrectionis Gratiam in Die Resurrectionis recipiamus Vpon the Daie of Resurrection let vs receiue Baptisme whiche is the Grace of Resurrection S. Hierome saith Non solùm propter Remissionem Peccatorum Baptizamur sed etiam propter Resurrectionem Carnis nostrae Wee are Baptized not onely for Remission of Sinnes but also for the Resurrection of our Fleashe And therefore the Greekes calle Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the VVeede of immortalitie Here M. Hardinge it were somme pointe of skil to shewe vs howe so greate Power maie be in so litle VVater Howe be it it is not the VVater in déede that woorketh the force of Resurrection but the Bloude of Christe that is Signified by the VVater And therefore S. Ambrose saithe Baptismus Resurrectionis Pignus Imago est Baptisme is the Pleadge and Image of Resurrection Likewise Ignarius Credentes in Mortem eius per Baptisma Participes Resurrectionis eius efficimur Beleeuinge in the Death of Christe by Baptisme wee are made Partakers of
tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod Per illas res agitur quis non videat non posse corrumpi If wee beholde the Visible Creatures as the Breade the Wine the Water wherein the Sacramentes are ministred who seeth not that they be corruptible But if wee consider the thinges that are wrought thereby who seeth not that they cannot be corrupted Now iudge thou good Christian Reader how Childishely these quarrelles be sought againste vs without cause what Mystical Catholique eares M. Hardinge hath that cannot abide the phrases and speaches of the Anciente Fathers M. Hardinge If a man should presse you with your owne woordes and demaunde what maner of Presence ye teache affirminge Christe him selfe presently to be geuen I weene ye would be founde haltinge For how saie ye If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente then is Christe present If he be present whiche ye muste needes graunt tell vs further howe is he present accordinge to the Substance of his Body or by Grace or accordinge to the Maiestie of his Godhed The first what shiftes so euer ye seeke ye wil not graunt And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters Zuinglius Occolampadius Caluine and you and so be his Disciples Ioachimus VVestphalus Epinus Pomeran He shusius Brentius Illyricus and many others as ye knowe If ye wil saie he is Present by his Grace so is he Presente with al good men and that not onely when the Sacrament is ministred but also at al other times Againe how can ye make good that by Faithe we receiue his Body and Bloud By Faith we receiue Grace and the Merites of his Death suffered in his Body with sheddinge of his Bloud But the Body and Bloude it selfe that is the very Substance of his Body and Bloude tel vs how by Faithe properly and truely to speake as who should sate by Faithe made Present we receiue it Furthermore what haue ye to answeare to this question If wee receiue the Body and Bloud of Christe verely by Faithe for so ye saie we demauÌ„de whether we receiue the same by Faithe onely without the Body or with the office of our Body If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament as Christe him selfe certainely meante for els how obeyed the Disciples his commaundement to whome he saide at his Supper Take and eate this is my Body likewise of the Cuppe Take and drinke whiche cannot be donne but by the seruice of the Body hereof then it foloweth that his Body is verely present Now that it is not receiued by Faithe onely thus we proue it by your owne Doctrine It is so receiued â–ª as it is Present but it is Present by Bread and VVine as ye saie Ergo it is receiued by Bread and VVine To conclude if by Breade and VVine then not by Faithe onely VVil ye geue me leaue to saie what I thinke of you Verely it seemeth by your vaine ianglinge that as S. Paule saieth of suche other like you ye vnderstande not what ye speake nor whereof ye affirme The B. of Sarisburie In what sense wée maie truely saie Christe is either Presente with vs or Absente from vs the mater is not so doubteful or dangerous to be answeared onlesse M. Hardinge haue foregotten the Articles of his Créede For thus wée are taught to beéeue Christe is Ascended into HeaueÌ„ and fitte that the Right Hande of God Whiche Article S. Augustine expoundeth thus Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est memoriterque recole fideliter tene Christianam Confessionem Quoniam Resurrexit à mortuis Ascendit ad Coelum Sedet ad Dextram Patris nec aliunde quà m inde venturus est ad viuos mortuoâ—que iudicandos Doubte thou not but Christe Jesus as Man is there nowe from whence he shal comme And heare thou wel in minde and faithefully beleeue the Christian Confession That Christe is Risen againe from the Deade And Ascended into Heauen And Sitteth at the Right Hande of the Father And that he shal comme againe from thence and from no vvhere els to Judge the quicke and the Deade Againe he saithe Homo secundum Corpus in Coelo est de loco migrat cùm ad alium locum venerit in eo loco vnde venit non est Christe as Man accordinge to his Body is in Heauen and passeth from place to place and vvhen he commeth to an other place he is not in the other place from vvhence he came Likewise againe Secundum Praesentiam Maiestatis semper habemus Christum nobiscum Secundum Praesentiam Carnis rectè dictum est Discipulis Me autem non semper habebitis Accordinge to the Presence of his Maiestie wee haue Christe euermore with vs But accordinge to the Presence of the Fleashe it is true that Christe saide to his Disciples Me you shal not haue alvvaies vvith you So saithe the Holy Father and Martyr Vigilius Del Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem ait Ecce ego vobiscum sum vsque ad Consummationem saeculi The Sonne of God accordinge to his Manhoode is gonne from vs But accordinge to his Godhed he saithe Beholde I am with you vntil the ende of the worlde And againe Et nobiscum est non est nobiscum quia quos reliquit Humanitate non Deseruit Diuinitate Christe is with vs and yet he is not vvith vs For vvhome he leafte touchinge his Humaine Nature or his Body touchinge his Godhead he leafte them not And againe Verbum vbique est Caro autem eius vbique non est The Woorde or Godhed of Christe is euerywhere but his Fleashe or Body is not eueryvvhere So saithe S. Cyril Etsi Corpore abfuero Praesens tamen ero vt Deus Although I be Absente as touchinge my Body yet as God I wil be Presente And to leaue an infinite number of other Learned and Catholique Fathers that haue written the like Origen saithe thus Secundum Diuinitatis Naturam non peregrinatur à nobis Peregrinatur secundum dispensationem Corporis quod suscepit Christe accordinge to his Godhed is not a stranger to vs But he is a stranger accordinge to the dispensation of the Body that he receiued Thus is Christe bothe Absente and Presente Presente in Maiestie Absente in Body And in this sense Chrysostome saithe Semper nobiscum est Christus Neque enim nisi nobiscum esset Christus superesset Ecclesia Christe is euermore Presente with vs. For onlesse he were presente the Churche of God coulde not continewe But M. Hardinge saithe Howe can yee make good that by Faithe wee receiue his Body and Bloude By Faithe wee receiue Grace c. This question shoulde
of our parte Onely by Faithe ▪ yet S. Augustine saithe as it is saide before Habemus Christum in Presenti per Baptismatis Sacramentum Wee haue Christe Presently by the Sacramente of Baptisme Thus is Christe Presente vnto vs Of his parte Onely by his Grace Of our parte Onely by our Faithe By the Sacramentes Onely as by meane of outwarde Instrumentes to moue our senses This light and childishe errour as I haue saide before is called Ignoratio Elenchi and therefore séemeth to procede of Ignorance M. Hardinge should haue better examined the force of his Argumentes before he thus suddainely sente them abroade Touchinge the mater it selfe it is not the Bodily mouthe but Faithe alone that receiueth and embraceth Christes Body S. Augustine saithe Panis iste Interioris Hominis quaerit esuriem Qui credit in eum manducat This Breade requireth the hunger of the Inner Man He that beleeuth in him eateth his Body This is no tangling as you saie M. Hardinge It is the Auncient Catholique Doctrine of y◠Churche of God Wée be wel assured of it knowe certainely what wée saie But touching y◠certainetie of your Doctrine in this point I haue briefely touched it in my Former Replie so mutche as I then thought might séeme sufficiēte Somme of you hold y◠Christes Body passeth down into y◠stomake Somme y◠it entreth onely into the Mouthe goeth no further Somme others saie Quà m citò Species terūtur dentibus tam citò in Coelum rapitur Corpus Christi As soone as the Fourmes of the Breade be grated with the teeth streight waie the Body of Christe is caught vp into Heauen An other of you saithe A Mouse eateth the Body of Christe An other saithe Nay a Mouse cannot eate it Peter Lombarde the Grande Maister of al your Schoole is piteously confounded in the case and cannot imagine what to saie For after he had him selfe moued the question Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth or what eateth it He answeareth Deus nouit Novve God knovveth As for my parte I cannot tel Sutche be your Doctours M. Hardinge sutche is your Doctrine Therefore to conclude with your owne woordes it appeareth by your agréemente and your answeares ye vnderstande not the thinges ye speake of but both◠affirme and denie ye knowe not what M. Hardinge As ye procede foorth ye geue warninge to your Readers not to take you so as though ye held with transubstantiation And here ye speake thereof as best becommeth your scoffinge sprite callinge it a dreame of men of later times whereof they coulde neuer yet agree within them selues By whiche woordes your eloquence hath set foorth your spite and lieing at once For albeit the terme of transubstantiation be of no greater antiquitie then the Councel Laterane vnder Innocentius the thirde where it was by the Holy Ghoste and the Fathers there deuised as very fitte for opening of the Truthe impugned by the Berengarians yet is the Doctrine thereof no lesse Auncient then the Gospel it selfe For maugre the malice of the Deuil and of al the Sacramentaries the Olde Truthe shal preuaile by whiche we are taught that whiche was Breade by the Mystical blessinge to be made Christes Body and that whiche was wine to be made his Bloude as I haue other wheres sufficiently declared And the Churche hath alwaies hereupon perfitely accorded touchinge the Substance though certaine schoolemen in their Scholastical Disputations where oftentimes victorie is sought and Faith not impugned about discussion of somme schoole point haue without preiudice of our belefe disagreede The B. of Sarisburie As for the scoffes and spites and lies ye speake of M. Hardinge let him haue them that hath beste deserued them Then verily without greate wronge you cannot lose them Touching your New Fātasie of Transubstantiation whether it be a dreame or no whether the dreamers of it them selues were euer yet hable rightly to expoūd theire owne dreame it appeareth partely by your owne Confession Ye graunte the name and terme thereof was neuer knowen or hearde of in al the Worlde vntil your late Councel of Laterane holdē in Rome vnder Pope Innòcentius the thirde in the yeere of our Lorde a thousande two hundred and fiftéene in the time of Kinge Iohn the Kinge of England and neuer before So longe the Churche of God was hable wel to stande without your Transubstantiation And al be it ye tel vs notwithstandinge the newnesse of the name yet neuerthelesse the Doctrine thereof hath stil continewed in the Churche and hathe benne euermore receiued and confessed of al the Faitheful and that maugre the malice of the Diuel and of al the Sacramentaries it is as Ancient as the Gospel or as Christe him selfe Yet of y◠other side ye cōfesse plainely that for the space of twelue hundred yéeres and more Roman wiste by what name to calle it But for as mutche as you thinke it lawful for you to auouthe and affirme what you liste true or false without controlmente whereas ye saie this late Faithe of yours is as Auncient as the Gospel knowe you that somme of the beste learned of your owne side haue saide It is a nevve Pointe in Religion and therefore not so Auncient as you seeme to make it It is a doubteful Conclusion and therefore no Faithe at al. D. Tonstal thereof saithe thus De modo quo id fieret fortasse satius erat ▪ Curiosum quenque suae relinquere Coniecturae sicut liberū fuit ante Concilium Lateranum Of the manner and meane howe this might be whether by Transubstantiation or otherwise perhaps it had benne better to leaue euery man that woulde be Curious to his owne Coniecture as before the Councel of Laterane it vvas leafte at libertie You saie it is as Auncient as the Gospel D. Tonstal saith It is but new and came in twelue hundred yéeres and more after the Gospel You saie it is the Catholique Faith D. Tonstal saithe It is a Coniecture or a Gheasse whiche differeth not mutch from a dreame and that before the saide late Councel of Laterane noman vvas bounde to beleeue it And here it maie please you to consider indifferently with your selfe It it were leafte at Libertie as D. Tonstal saithe for any man either to receiue it or to refuse it as he thought good how could it then be the Catholique Faithe If it were the Catholique Faithe as you saie that maugre the malice of the Diuel howe then could it so many hundred yeeres be leafte at libertie Hereof ye saie ye haue written sufficiently otherwheres Al this I graunt your Bookes are knowen How be it if you woulde haue written nomore but Truethe ▪ ye might haue saued mutche time and spared somme paper But if it shal not mislike you once againe more aduisedly to viewe the same ye shal finde in the very Firste Diuision thereof thrée
of this Breade shal liue for euer This talke empeacheth noman but your selfe For you tel vs and woulde haue it holden as an Article of your Faithe not onely that the wicked man without Faith but also that the doumbe creature voide of Reason maie receiue the very Body of Christe and that Substantially Verily in déede Thus you diuide and sunder Christes Body from his Sprite and contrarie to Theophylacte and to al the Ancient Fathers and to Christe him selfe ye saie It maie be Really receiued vvithout Life But wée saie with S. Ambrose Qui accipit hunc Panem non moritur morte Peccatoris Quia hic Panis est Remissio Peccatorum VVho so eateth this Breade not the Sacramente of Christes Body but Christes Body it selfe diethe not the death of a Sinner For this Breade is the Remission of Sinnes Wée saye with S. Augustine Qui Carnem Domini non sumit non habet vitam qui eam sumit habet vitam hanc vtique aeternam He that receiueth not the Fleashe of Our Lorde hath no Life and he that receiueth it hath Life and the same Euerlasting Againe wée saie with S. Augustine Huius rei Sacramentum de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad Mortem Res verò ipsa cuius Sacramentum est Omni homini ad vitam Nulli ad exitium quicunque eius Particeps fuerit The Sacramente of Christes Body is receiued from the Lordes Table to somme vnto Life to somme vnto Death But the thinge it selfe that is the Body of Christe whereof this is a Sacramente is to al menne vnto Life and to Noman vnto Deathe Who soeuer shal be Partetaker of it For somme further declaration hereof it appeareth by the witnesse of the Anciente Learned Doctours and Fathers that wée are Really and Corporally ioined and vnited vnto Christe not onely by the Mysteries of the Holy Supper but also by Faithe by Baptisme by the Sprite of God by Loue and other waies Of Faithe S. Augustine saith thus Per Fidem Adcorporamur in Iesu Christo Domino nostro By Faithe vvee are incorporate in Christe Iesu our Lorde And againe Qui venit ad me Incorporatur mihi He that commeth vnto me is Incorporate into me S. Chrysostome saith Quid nobis esse non vult omnibus modis nos sibi conglutinans coniungens What wil not Christe be vnto vs For by al manner meanes he cleaueth and fasteneth him selfe vnto vs. Againe in plainer sorte he saithe Dominum ipsum amplecteris Commisceris subuectus coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe and arte mingled vvith him and beinge here benea the arte ioiued to that Body that sitteth in Heauen aboue In like manner he writteth of the Sacramente of Baptisme Quomodò ex Carne eius sumus ex Ossibus eius Quemadmodum ille fine Virili Congressu natus est ex Spiritu Sancto ita nos illud efficimur in Lauacro How are wee of his Fleash and of his Bones He answeareth As Christe was borne by the Holy Ghoste without the knowledge of Man euen so in the Fonte of Baptisme vvee are made the same that is his Fleashe and his Bones So saithe Leo Sicut Dominus Factus est Caro nostra nascendo ita nos facti sumus ipsius Caro Renascendo As our Lorde was made our Fleash by that he was Borne so are vvee made his Fleashe by that wee are newe borne So saith S. Hierome De Carne eius sumus de Ossibus eius Ipse enim est Caput Corporis Ecclesiae Wee are of his Fleashe and of his Bones For that he is the Heade of His Body whiche is the Churche Thus M. Harding wée are ioined togeather and tempâ—ared with Christe not onely by the Holy Mysteries but also by the Sacramente of Baptisme by Faith And Chrysostome saithe Ne simpliciter teneamus Christum sed etiam illi conglutinemur Nam si quicquam secesserimus ab eo Perimus Let vs not onely holde Christe but also let vs be faste glevved vnto him For if wee falle any thinge from him wee are vtterly loste Muste wée therefore conclude M. Hardinge that the VVater of Baptisme is Transubstantiate no parte of the Substaunce thereof remaininge stil or that Christes Body is Really and grossely Presente in that Sacramente as you haue imagined of the other Ye finde greate fanlte with Oecolampadius for corruptinge as ye saie the sounde Doctrine of Theophylacte with his forged Quodammodò and for breakinge the Congruitie of the Latine speache by puttinge the thirde Personne in place of the firste Of the Latine Congruitie I wil saie nothinge The Learned thinke that Oecolampadius was as skilful bothe in the Latine tongue and in the Gréeke as M. Hardinge But for the forginge of Quodammodò why doo you not as wel finde faulte with Theophylacte him selfe For if it be a forgerie he him selfe hath likewise forged the same Quodammodò and if that maie be called Corruption he hath also corrupted his owne Doctrine These be his woordes Qui manducat me hic viuet propter me dum Quodammodò miscetur mihi transelementatur in me He that cateth me shal liue by me for as mutche as after a sorte he is mingled with me and transelemented or changed into me If yee doubte whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke maie be expounded by Quodammodò then is not your skil herein so greate as ye haue thought Why finde ye not faulte with S. Augustine for saieinge the like Omnes in illo Christi Christus sumus quia Quodammodò totus Christus Caput Corpus est In him wee are al Christes and Christe him selfe For after a sorte whole Christe is bothe the Heade of the Churche and also the Body And againe Qui in Christum credit credendo in Christum veniet in cum Christus quoquo modo vnitur in eum Membrum in Corpore eius efficitur He that beleeueth in Christe by beleeuinge commeth into Christe and Christe into him and after a sorte is vnited into him and is made a Member in his Body And againe Paulum Christus voce mactauit in suum Corpus traijciens Quodammodò manducauit Christe killed Paule with his voice and after a sorte did eate him swalowinge him down into his Body Why finde ye not the same faulte with Cyrillus writing thus Decebat ergo eum Quodammodò Vniri Corporibus nostris It was meete that after a sorte Christe shoulde be Vnited vnto our Bodies Or with S. Chrysostome writinge the like Christus nos secum in vnam vt ita dicam Massam reducit Christe mouldeth vs. if I maie so saie into one lumpe with him selfe Why saie ye not these and other like Holy Fathers were Sacramentaries and Heretiques Why saie ye not that S. Augustine S. Cyril S. Chrysostome with
theire Forged Quodammodò corrupted the sounde and Catholique Doctrine of the Churche Woulde ye rather for the better facinge and colouringe of your Doctrine wée shoulde strike oute this Forged Quodammodò and amende it thus Qui manducat me Reipsa Miscetur mihi transelementatur in me Woulde ye haue vs to beléeue that wee are wholy and thorowly changed into Christes Body and that wée are made very Christe God and Man the same that was borne of the Virgine and nailed to the Crosse and that not Quodammodò after a sorte or by somme peculiare phrase of speache but Substantially Really Verily and in déede I recken your Doctrine is not fully so fonde S. Paule saithe Sumus alter alterius Membra VVee are Members one of an other Cyrillus saithe Nos inter nos vnimur Corporaliter Wee are Corporally vnited togeather emonge our selues S. Chrysostome saithe Si quis exuat impudicarum mulierum animas videbit malum Daemonem illis admixtum If a man wil open the Soules of Vnchaste or Filthy Wemen he shal see the Diuel tempered togeather and mingled with them And thinke you M. Hardinge that these and other like speaches of the Holy Fathers cannot stande without your Transubstantiation and Real Presence Or that the Godly be Substantially and in déede in theire Bodies ioined togeather Or that the Vngodly be verily vnited and mingled with the Diuel You might rather haue remembred that touchinge this vnspeakeable Vnitie bitwéene Christe and the Faitheful that is to saie bitwéene the Heade and the Body S. Cyprian writeth thus Nostra Christi Coniunctio nec miscet Personas nec vnit Substantias sed affectus consociat confoederat voluntates The Coniunction that is bitweene vs and Christe neither mingleth Personnes nor vniteth Substances but ioineth affections and knitteth vvilles Likewise saithe S. Cyril Initium fundamentum in Sanctificatione Christus est Per Fidem scilicet non aliter Hoc enim modo in nobis habitat The Beginninge and Fundation of our Holinesse is Christe By Faithe I meane and none othervvise For in this sorte Christe dwelleth in vs. Likewise Lyra one of your owns late Doctours In quantum per Sacramentum Eucharistiae unimur Deo viuimus Spiritualiter Nostra autem vnio apud ipsum est per Fidem Dilectionem So far foorth as wee are vnited vnto God by the Sacramente of Thankesgeeuinge wee liue Spiritually But the Vnion that is bitvveene him and vs is by Faithe and loue And expoundinge these woordes of S. Paule Qui adhaeret Deo vnus Spiritus est He that eleueth vnto God is one Sprite with God He saithe Vnus non secundum rem sed secundum affectionem One Sprite with God not One in deede or accordinge to the Truthe but One in Loue or accordinge to affection And yet somme what farther to remoue you from your fantaste of your Real Presence S. Chrysostome saithe as he is alleged before Dominum ipsum amplecteris cum illo commisceris subuectus Coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe thou arte tempered with him and beinge carried vp by Faithe and affection thou arte ioined with that Body that fitteth in Heauen In like sense saithe Leo Christus ineffabili modi coepit esse Diuinitate Praesentior qui factus est Humanitate loginquior Christe by vnspeakable meanes beganne to be the neare to vs by his Diuinitie the further he is made from vs by his Humanitie I doubte not M. Harding but ye maye easily sée that hitherto your Real Presence is but weakely proued M. Hardinge Againe we maruel with what face ye dare allege Theophylacte for you who in moste euident woordes ouerthroweth your figuratiue tropical and energical Doctrine touchinge this blessed Sacramente For he saith vppon this sixthe Chapter of S. Iohn Marke wel that the Breade whiche is eaten of vs in the Mysteries is not onely a certaine Figure of our Lordes Fleash but the Fleash it selfe of our Lorde For he saide not the Breade that I shal geue is the Figure of Fleashe but it is my Fleashe For the Breade is with secrete woordes through the Mystical blessinge and comminge vppon of the Holy Ghoste changed into the Fleashe of our Lorde The B. of Sarisburie Theophylacte saithe The Breade is not onely a certaine Figure of our Lordes Fleashe but the Fleashe it selfe of our Lorde This Obiection in my Former Replie is many where 's answeared Wée graunte The Breade is not a bare or a naked Figure but by waie of Sacramente or Mysterie it is the Body of Christe it selfe So the Water of Baptisme is not an emptie Figure of the Bloude of Christe but it is Christes Bloude it selfe bicause it is the Sacramente of Christes Bloude And therefore S. Bernarde saithe Lauemur in Sanguine eius Let vs be wasshed not in Water but in the Bloude of Christe S. Augustine geueth this general Rule as I haue often reported In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat thei be in substāce nature but vvhat thei Signifie Tertullian saith Christus acceptum Panem Discipulis suis distributum Corpus suum illum Fecit dicēdo Hoc est Corpus meum hoc est Figura Corporis mei Christe hauing taken the Breade and hauinge deliuered the same to his Disciples Made it his Body saieinge This is my Body That it to saie This is a Figure of my Body And to appointe a corruptible Creature to this vse and to make it an effectual instrumente of sutche high and Hidden Mysteries it is not the Woorke of any mortal man but the onely Power and woorkinge of the Holy Ghoste as it shal farther appeare in the nexte Clause in mine answeare to the woordes of S. Ambrose beda saithe thus Panis Vini Creatura in Sacramentum Carnis Sāguinis Christi ineffabili Spiritus sanctificatione transfertur The Creature of Breade and Wine by the vnspeakeable Sanctification of the Holy Ghoste is changed not into the very Real Body and Bloude but into the Sacramente of the Body and Bloude of Christe M. Hardinge Neither Maketh S. Ambrose whiche also ye bringe in any better for you VVoulde God ye woulde admitte him for Vmpeere in this pointe Verily in the booke and chapter that ye referre vs vnto he disputeth as it were of pourpose againste you as though he foresawe the time when the Churche shoulde be troubled with the Heresie of Sacramentaries Tu fortè dicis c. Perhappes thou sayest My Breade is common But this Breade is Breade before the woordes of the Sacramentes so soone as consecration commeth of Breade is made the Fleashe of Christe Let vs then auouche this howe that whiche is Breade maye be the Body of Christe By Consecration Then with what woordes and speaches is consecration made Euen with those of our
it meaneth the Sacramente of how great a thinge it conteineth as yet ye haue not heard That then whiche ye sawe is Breade and Chalice whiche euen your eyes tel you But that whiche your Faithe requireth to be instructed of Breade is the Body of Christe the Chalice his Bloude If the Substance of Breade remained as before Consecration what neede had they to learne what it were For of them selues they might know we the thinges proponed to be Breade and VVine But S. Augustine ye saie calleth that they sawe Breade and VVine Yea Sir so it was so farre as theire eies tolde them But what their faithe ought to tel them he instructeth them saieinge Breade to witte is the Holy Body of Christe To this Construction muste wee stande by S. Augustine him selfe so set foorthe The B. of Sarisburie S. Augustines woordes are plaine yenough howe so euer it like you to shaowe them with your Gloses Thus he saithe Quod vidistis Panis est Calix quod vobis etiam Oculi vestri renuntiant The thinge that you sawe is the Breade and the Cuppe whiche thinge your eies doo reporte vnto you Where also maie be noted as by the waie that S. Augustine contrarie to your Doctrine M. Hardinge referreth the Iudgmente hereof to the reporte and trial of the senses And againe he saithe of him selfe in the like case Vereor ne ipsis sensibus nostris facere videamur iniuriam quando id loquendo suademus vbi omnes Vires officiumque Sermonis facillimè superat euidentia Veritatis I feare me wee shoulde doo wronge vnto our Senses if wee would goe about to proue that thinge by speakinge wherein the euidence of the Truthe it selfe passeth al dewtie and power of Speache How be it S. Augustine saithe further Quod autem Fides vestra postulat instruenda Panis est Corpus Christi Calix Sanguis This Obiection maie be answeared by that is saide before These twoo saieinges are bothe true Hesychius saithe Mysterium nostrum simul Panis Caro est Our Mysterie is bothe Breade and Fleashe It is Breade in Substance in deede It is also the Body of Christe not in Substance but in a Mysterie Your owne Glose saithe as it is before alleged Dicitur Corpus Christi sed impropriè Vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe but vnproperly or not in dowe and vsual fourme of speache The meaninge thereof maie be this It is called Christes Body that is to saie It Signifiethe Christes Body In a Sacramente wee muste beholde not onely the outwarde Elemente but also the thinge it selfe whereof it is a Sacramente S. Augustine saithe Si ad ipsas res visibiles quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the visible Creatures wherein the Sacramentes are ministred who knoweth not they be thinges corruptible But if wee consider the thinge that is wrought thereby who seeth not It cannot be corrupted And in the same place before alleged S. Augustine fully expoundeth his owne meaninge in what sense the Breade maie be called the Body of Christe These be his woordes Christus leuauit Corpus suum in Coelum vnde venturus est vt iudicet viuos mortuos Ibi est modò sedens ad Dextram Patris Quomodò est Panis Corpus eius Et Calix vel quod habet Calix quomodò est Sanguis eius Ista Fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Christe hathe lifted vp his Body into Heauen from whence hee shal comme to iudge the quicke and the deade There is hee nowe sittinge at the Right Hande of the Father Hovve then is the Breade his Body And the Cuppe or that is in the Cuppe howe is it his Bloude His answeare is this O my Brethren these be called Sacramentes for that in them one thinge is seene and an other thinge is vnderstanded Thus therefore the thinge that wée sée with our Bodily eies is the very Nature and Substance of Breade but the thinge that wee see with our Faithe is the very Natural Body of Christe sittinge in Heauen and represented vnto vs in the Mysteries Nowe I beseeche thée good Christian Reader marke what Discante M. Hardinge plaieth vpon these woordes S. Augustine saithe Beleeue the Iudgemente of your eies M. Hardinge saithe Senses be deceiteful Beleeue not the Iudgemente of your eies S. Augustine saithe The thinge that you see is Breade M. Hardinge saithe It is not so it is no Breade So handsomely this Glose groweth to the Texte The Apologie Or that whiche Origen saithe The Breade whiche is Sanctified by the Woorde of GOD as touchinge the Material Substance thereof goeth into the Belly and is caste out into the priuie M. Hardinge In alleginge Origen Sir Defender ye plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes For they be not as you recite them but thus Ille cibus qui sanctificatur per Verbum Dei pèrque obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur That meate whiche is Consecrated by the VVoorde of God and by Praier accordinge to that Material whiche it hathe it goeth into the belly and is voided foorthe into the Priuie Here neither nameth he Breade as you doo to cause the people to thinke it is but very Breade but meate And that you haue in your Latine ▪ Quod quidem ad Materiam attinet whiche is by your Interpreter As touchinge the Material Substance thereof it is not Origens but your owne forged stuffe to deceiue the ignorante withal to th ende they might be moued by your false handlinge of that Doctour to beleeue the mater and Substance of very Breade to remaine He speakethe not of the mater of Breade but of that whiche is Material in this Sacramente meaninge the Accidentes or Qualities remaininge after Consecration whiche be Material but not the mater it selfe of Breade as Mater is taken for the one parte of a perfect Substance and the same Accidentes be voided foorthe as Origen had good cause by occasion of Christes woorde to declare you had none to recorde the same But it liked your filthy sprite withe vile woordes to bringe that Holy Mysterie and Blessed Sacramente into contempte VVherein ye do the Deuil Authour of al Herisies the greatest seruice that maie be deuised The B. of Sarisburie Heresies false plaie Falsehed Falsifieinge Vile vvoordes Filthy Spirites are nowe becomme M. Hardinges ordinarie and vsual Eloquence Here haue we corrupted as he saithe and belied Origen for that wee place this woorde Panis in steede of Cibus And for that wee saie Panis quod ad Materiam attinet in steede of these
Soules for Whose sake Christe hath shedde his Bloude Your errour in makinge the Presence of Christe in Baptisme like to his presence in the Supper is to grosse For although Christe woorke bothe our Regeneration and our nourrishment by his Diuine Sacramentes yet in Baptisme our Regeneration is by name attributed in the Gospell to the Holy Ghoste also to shewe that Christes presence there is spirituall But his Supper consisteth of his Body and Bloude whiche are so vnited to Christe as they are peculiar to the seconde persone in Godhed Againe for asmuche as they are receiued into vs as foode to nourrishe our Bodies to Resurrection as the Gospell saieth and nomans Body is otherwise nourished then by Eatinge in deede that meate whereof he is nourrished and the Fleashe of Christe as him selfe saithe is meate in deede and his Bloude Drinke in deede VVe are forced to beleue an other maner of presence in the Sacramente of the Aulter then in Baptisme And therefore ye haue handled this matter to sleightly and coldely VVhere as ye saie wee do not touche the Body of Christe with Teeth and Mouth are ye so accustomed to swallowe downe whole morselles as ye neuer touche them with your Teeth Or haue ye learned to eate that whiche ye touche not with your Mouthe If Christe saide Take Eate this is my Body and the Apostles tooke and Eate the same neither coulde they take and Eate without touchinge it semeth ye handle eatinge to sleightly and coldely when ye wil haue it without touching Chrysostome a more Substanital handler of thinges then any of you is saieth of Christes Body Quod omnium maximum est atque praecipuum in terra non conspicaris tantùm sed tangis neque sliontangis sed comedis â—o accepto domum redis Of al thinges that be in earthe what is the greatest and the chiefest that doest thou not onely see but touchest neither onely doest thou touche it but also eate it and hauinge receiued it thou goest home againe How we touche it we knowe for it is not now a mortall and corruptible Body wherein we maie fasten our Teeth but glorious and immortall and therefore we touche it by the reason of the Accidentes of Breade and VVine â–ª with whose Formes as S. Augustine speaketh it is couered or vailed and so commeth it to our Teethe and to our Mouthe and nourrisheth bothe our Bodies and Soules to life Euerlastinge Nay but we saie ye holde him faste and Eate him by Faith by Vnderstanding and by the Spirite I praie you be not to hasâ—â—e to holde him before ye haue him How came ye by him His grace he geueth diuerse waies but him selfe Bodely and presently as man he neuer promised to geue otherwise then when he saide Take Eate this is my Body And then Iudas who had but a very meane Faithe because he receiued the Sacramente receiued him also And our Blessed Lady although shee had a moste persitte Faithe receiued him not after that sorte because then shee receiued not the Sacramente How can ye assure your selues that your Faithe takeht the Body of Christe whiche was neuer promised to your Faithe If your Faithe take him not as he is in the Sacramente how can your Faithe holde him faste there As here before ye haue saide muche and proued litle against the Reall Presence wrestinge and stretchinge certaine Fathers sentences and the Scripture it selfe to that purpose not wholy and Faithfully but by piecemeale and pâ—tchedly alleaged so as ye might beste make them serue to the mainetenance of your false Doctrine right so in the conclusion of that parte of your Apologie with a like grace ye heape a number of mangled auctorities together wherby to perswade that for asmuche as the Fathers haue aduertised vs to lifte vp our mindes to heauen warde we should not thinke we Late the Fleashe of Christe as beinge here present with vs vnder the Forme of Breade Therefore whereas ye laye to the Catholikes charge as though by their Sacriledge the people were berefte of a greate benefite in that they be taught to be content with the one kinde vnder the same receiuing nolesse then if they had bothe howe muche more woorthely are ye to be charged with the crime of Sacriledge that robbe them of the greatest Treasure that is in the Churche so muche as in you lieth the Body and Bloude of our Lorde and in steede thereof pretende to deliuer vnto them a piece of Bakers Bread and a cuppe of vvine But let vs see what good reason or auctoritie ye bringe out of the Fathers againste the true presence of Christe in the Blessed Sacramente The B. of Sarisburie O M. Hardinge your conscience knoweth and wil testifie against your selfe that wee neuer called the Holy Sacramente of Christes Body Bakers Breade nomore then wee cal the Sacramente of Baptisme a paile of VVater Wee haue alwaies spoken honourably and reuerently hereof as it was meate wee shoulde speake of the Mysteries of the Deathe of Christe and as the Holy Catholique Fathers haue euermore vsed to speake before vs. These wilde and wanton vnseemely speaches agree rather with your Doctrine For cal your owne woordes alitle to remembrance In your Firste Answeare ye cal the Holy Sacramente as it is vsed and Ministred by vs accordinge to the Order of the Holy Fathers A peece of Breade not vvoorthe a pointe In this place ye cal the Holy Ministration so vsed by vs A leane and a Carrien Banket In the nexte diuision ye cat it A Toie These be your woordes M. Hardinge and maie wel stande bothe with the Sobrietie of your Sprite and also with the whole Substance and tendure of your Religion Wee cal it The Sacramente of Thankesgeuinge and the Sacramente of Christes Body and Bloude And with the Holy Father S. Augustine wee saie In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste Consider not vvhat thei be in them selues but what they Signifie Wee haue no special regarde to the Breade Wine or Water For they are Creatures Corruptible as wel after Consecration as they were before But wee directe our Faithe Onely vnto the very Body Bloude of Christe not as beinge there Really and Fleashelâ— Presente as ye haue imagined but as sittinge in Heauen at the Righthande of God the Father The Holy Father Chrysostome saith although in general woordes not speakinge specially of this Sacramente Oculi Fidei quando vident haec ineffabilia bona ne sentiunt quidem haec visibilia Tantum inter haec illa interest The eies of our Faithe when they beholde these vnspeakeable good thinges they doo not so mutche as marke these out warde thinges that we see with our Bodily eies So greate is the difference bitvvene these thinges And herein resteth the grossenesse of your errour yâ— ye diuide not the one thinge from the
Churche of God before your Masse was euer knowen and were then thought no Toies Touchinge these woordes Sursum corda Lifte vp your Hartes ye saie they were applied in olde times vnto praier and not onely or chiefely to the Ministration of the Sacramente and that as ye séeme to saie by the witnesse of S. Cyprian As for these emptie Woordes Onely or Chiefely ye vse them onely as a false light to blinde your Reader For in our Apologie yee founde them not Touchinge S. Cyprian Yée thought it beste to dissemble and to shifte his woordes and to commaunde him to silence For thus he saithe euen directely againste the whole practise of your Churche Sacerdos ante Orationem Praefatione praemissa parat Fratrum mentes dicendo Sursum Corda vt dum respondet Plebs Habemus ad Dominum admoneatur nihil aliud se quà m Dominum cogitare debere Before Praier the Priest with a Preface prepareth the hartes of the Brethren saieinge vnto them Lifte vp your Hartes that when the People ansvveareth VVee lifte them vp vnto the Lorde they maie be put in minde to thinke of nothing els but of the Lorde Where is this order M. Hardinge where is this Ecclesiastical Tradition now becomme Throughout your whole Territorie of Rome in what Churche in what Chaple is it keapte Where doothe your people answeare the Prieste at the Common Praier Or where dooth the people vnderstande either the meaning of the Sacramentes or any thing that is pronounced by the Priest Or why are you so vnaduised to allege manifeste Authorities against your selfe Ye saie the people was taught by these woordes not to coÌ„sider what was meant onely by yâ— Sacramentes but to geue attendance vnto yâ— Praier Wherein your own Massebooke is casâ—ly hable to control you And in the Greeke Liturgies not before any other publike Praier but immediately before the Holy Ministration the Prieste saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs lifte vp our Hartes And Chrysostome saithe Clamamus in conspectu Sacrificij Sursum Corda Wee crie alowde in the sight of the Oblation Lifte vp your Hartes S. Augustine saithe Sursum Corda Habeamus Si Resurrexistis cuÌ„ Christo dicit Fidelibus Corpus Sanguinem Domini accipientibus dicit Si Resurrexistis cum Christo quae sursum sunt sapite vbi Christus est in Dextra Dei sedens Quae sursum sunt quaerite noÌ„ quae super terram Let vs lifte vp our Hartes If ye be risen againe with Christe he saith vnto the Faitheful he saithe vnto them that receiue the Body and Bloude of our Lorde If ye be risen againe with Christe sauer those thinges that are aboue where Christe is al the right Hande of God Seeke for the thinges that be aboue not for the thinges that be in Earthe Againe he saithe In Sacramentis Fidelium dicitur vt Sursum Corda habeamus ad Dominum At the Ministration of the Sacramentes of the Faithful it is saide Let vs lifte vp our Hartes vnto the Lorde Likewise againe Inter Sacra Mysteria Cor habere Sursum iubemur In the time of the Holy Mysteries wee are commaunded to Lifte vp our Hartes But what néede wee to rehearse the Ancient Fathers Your own late New Doctours haue saide yâ— like And to leaue the reste your own Manipulus Curatorum that is to saie the Ordinarie and Direction of al your whole Cleregie saith thus Sacerdos ante Canonem dicit Sursum Corda Quasi dicat quòd volens sumere istud Sacramentum debet habere Cor suum eleuatum ad Deum Before the Canon the Prieste saithe Lifte vp your Hartes As if he vvoulde saie vvho so vvil receiue this Sacramente ought to haue his Harte lifted vp vnto God These woordes be plaine and can in no wise be denied It were wisedome M. Hardinge in sutche cases to auouche nomore then ye knowe Otherwise your woordes wil goe for Toies Howe be it the matter beinge graunted that these woordes perteine to the Holy Ministration yet if wee woulde reason thus Christes Body is in Heauen Therefore it is not Really and Fleashely in the Sacramente Ye saie VVee shoulde make a foolishe Argumente Our Rhetorique is better stuffe then our Logique This Argumente M. Hardinge is taken of the Nature of Christes Humanitie whiche beinge the Very Natural Body of a Man by the Iudgemente of the Auncient Fathers muste needes be in one onely place at one time and can reache no further For otherwise it were not a Very Natural Mannes Body Therefore S. Augustine saithe as he is alleged by Gratian Corpus Domini in quo Resurrexit in vno loco esse oportet The Body of our Lorde wherein he rose againe muste needes be in one Place Like wise againe he saithe Christus secundum Praesentiam Corporalem simul in Sole in Luna in Cruce esse non potuit Touchinge Bodily presence Christe coulde not be in the Soone in the Moone and vpon the Crosse al at once And againe Christus vbique est Virtute non Opere Diuinitate non Carne Christe is euery where By his Power not in deede By his Godhed not by his Fleashe S. Cyril saithe Christus cum Discipulis suis etfi non Corpore tamen Virtute Deitatis semper futurus est Christ wil euermore be with his Disciples by the Povver of his Diuinitie although not in his Body Therefore to conclude S. Augustine saith Videre Ascendentem Credite in Absentem Sperate venientem Tamen per Misericordiam occultam etiam sentire Praesentem Behold Christe Ascendinge Beleaue in Christe beinge Absente Truste in Christe that shal comme againe And yet by his priuie mercie feele him Presente Beleeue saith S. Augustine in Christe Beinge nowe Absente and not here Thus the Auncient Catholique Fathers were bolde reuerently to reason of Christes Humanitie yet was not M. Hardinge yet borne that shoulde so bitterly charge them with Foolishe Argumentes Nay rather Ruffinus saithe Stulta adinuentio Calumniae est Corpus Humanum aliud esse putare quà m Carnem It is but a Foolishe findinge of a Cauil to saie that the Body of a Man is any other thing then Fleashe But Chrysostome saithe Christe is whole here and whole there But Chrysostome in the same place many waies expoundeth his whole meaning For thus he saithe if it woulde haue pleased M. Hardinge to haue seene his woordes Offerimus quidem sed ad RecordationeÌ„ facientes Mortis eius Hoc Sacrificium Exemplar illius est Hoc quod nos facimus in Commemorationem fit eius quod factum est Idipsum semper offerimus Magis autem Recordationem Sacrificij Operamur Wee offer in deede But in Remembrance of his Deathe This Sacrifice is a Token or Figure of that Sacrifice The thinge that wee doo is sonne in Remembrance of that thinge that was donne before VVe offer alvvaie the same thing yâ— Christe offered Nay rather wee woorke the Remembrance of that Sacrifice
that Christe offered Notwithstanding to spare time this Obiection is answeared more at large in my Former Replie to M. Hardinge But whereas M. Hardinge saith Christes Body is as fully here as it is in Heauen concerninge the Substance as Chrysostome saithe He woulde vnder the name of that Holy Father wilfully warrante a greate Vntruth For Chrysostome saith not Christes Body is Presente in Substance He hathe no sutche woordes He saithe not so He saithe the contrarie as namely where he saithe as it is before alleged The very Body of Christe it selfe is not in the Holy vessels but the Mystene or Sacramente thereof is there conteined Touchinge these woordes Onlesse ye can diuise a Newe Grammare make Sursum to be Deorsum coÌ„trarie to Nature turne al thinges vpsidedown thus make your Construction Sursum Corda Looke dovvnevvarde they wil but meanely make for your pourpose S. Hierome saithe Secundus Aduentus Saluatoris in Gloria demonstrandus est Stultum est ergo illum in paruo aut abscondito loco quaerere qui totius est Mundi Lumen The Seconde Comming of our Saueoure shal be declared in Glorie Seeinge therefore he is the Light of the Worlde it is greate folie to seeke him in any smal Corner The Apologie Cap. 14. Diuision 3. Cyrillus saithe when wee comme to receiue these Mysteries al grosse imaginations muste quite be baunished M. Hardinge VVhy do ye not by your quotation directe vs to the place where this saieinge of Cyrill maye be founde Knowe ye not that wee haue good cause to suspecte your dealinge Do we not almoste euery where finde you in manifeste lies If ye meane plaine Truthe why deale ye not plainely Christes saieinge muste needes be true VVho euil dothe hateth light Bicause ye knewe the place maketh directely againste you and subuerteth your whole Sacramentarie Doctrine ye thought it good policie to take a woord or two for your purpose and leaue the reste trustinge it shoulde not be espied VVherein ye do like the Scorpion that casteth foorth his venim with the spirte of his taile and foorthwith creapeth awaie into a hole VVoulde God as ye abuse the name of Cyril so ye woulde stande to the Truthe by him euen in that place whiche ye allege Substantially declared VVho listeth to see the place let him reade Cyrilles answeare to Theodoriâ—es reprehension of the eleuenth anathematisme against Nestorius There he sheweth that Nestorius destroyed the meane of the Vnion of be the Natures in Christe to thintent the Body of Christe might be founde but a common body as men haue and not a Body propre of the VVoorde hauinge power to viuificate or quicken al thinges For Nestorius diuided Christe and taught the woorde to be the Sonne of God not of Mary and Christe Man the Sonne of Mary onely as Man and dissolued the whole Mysterie of the incarnation so as Christe shoulde be an other certaine Sonne beside the VVoorde And because the Nature of Godhed cannot be eaten thereof he talked vainely and prophanely that in the Sacramente wee eate Fleashe and not Godhed For confutation of this detestable Heresie Cyril bringeth him to the consideration of the Blessed Sacramente and opposeth him whether he thought that in the Sacramente Christe beinge by his Doctrine Man besides God the VVoorde wee eate a man as one woulde saie after sutche sorte as the Barbarous people of the newe founde Lande America called Caniballes eate one another But because that were absurde and beastly Cyril saithe that wee eate not a common Body though the Nature of Godhed properly be not eaten but that Body whiche is Proprium verbi the proper Body of the VVorde whiche quickenethe al thinges by receiuinge whereof wee receiue whole Christe God and man And here Cyril layeth to Nestorius charge as though he draue men to grosse cogitations touchinge this Sacramente The woordes be these Num hominis comestionem c. VVhat doest thou pronounce this our Sacramente to be eatinge of a man the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and driueste vnreuerently the Minde of them as haue beleued vnto grosse imaginations and attemptest with humaine imaginations to treate of those thinges whiche are attained by an onely pure and exquisite Faithe These be the grosse imaginations whiche Cyrill woulde to be bannished at the receiuing of this Sacramente and that wee eate the Body of Christe not as beinge a common Body as the Body of euery mortal Man And though the Nature of Godhed be not eaten that yet we eate that Body whiche is the proper Body of the VVoorde that quickeneth al thinge Nowe as we haue not that grosse imagination of eatinge a common Body which of the Grekes by a terme plainer to the learned is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheÌ„ we receiue this Sacramente so it is euident by Cyril that in the same we eate verely and in deede the Body of Christe the VVoorde incarnate For otherwise his saieinges had not made ought againste the Heresie of Nestorius And thus receiuinge Christes Body in the Sacramente we receiue it truely and with Faithe and without grosse imaginations Al this weighed howe proue ye now Christe to be so lodged in Heauen that notwithstandinge his owne VVoorde wee lacke him here in these Holy Mysteries But let vs consider your other Authorities The B. of Sarisburie Touchinge the quotation in the margine escaped in the Printe that faulte I truste shal be amended But howe wil you amende your faulte M. Hardinge so often alleginge sutche thinges as your Conscience knoweth to be moste Vntrue I wil not wander far to put you in minde In the laste line of your Former Diuision ye auouche that vpon Chrysostome that you knowe Chrysostome neuer neither Wrote nor meante As for the manifeste Lies wherewith ye so sharply and so often charge vs though there were somme Truthe in your chalenge as there is none yet might not wée therein in any wise compare with you Concerninge the affiance ye woulde séeme to haue in these woordes of Cyril ye thought it good skil thus to crowe out with somme courrage before the fight In what sense the Godhed maie be eaten or not eaten I haue already saide so mutche as then seemed sufficiente in my Former Replie to your Firste Answeare The meaninge of Cyrillus is this Wée cannot neither knowe nor beleeue on nor féede vpon the Diuine Maiestie of God as it is pure and Simple and in it selfe But al our knowledge and al our Faithe whiche is our Spiritual Féedinge and Life is deriued vnto vs through Iesus Christe and standeth onely and wholy in this that the Sonne of God hath taken the Very Nature and Substance of our Corruptible Fleashe and ioined the same in One Personne vnto his Godhed Therefore S. Hilarie saithe Cognitus fieri Deus hominibus nisi assumpto Homine non potuit Quia Incognoscibilem cognoscere nisi per Naturam
nostram Natura nostra non potuit God coulde not be knovven vnto menne but by the Receiuinge of Man vnto him For God that sourmounteth al knowledge Our Nature coulde not knowe but by the meane of our Nature So saithe S. Augustine Quaerebam viam comparandi roboris quod effect idoneum ad fruendum te Nec inueni donec amplecterer Mediatorem Dei Hominum Hominem Christum Iesum I sought a waie to geate strengthe whereby I might be hable to enioie thee But I founde it not before that I embraced Iesus Christe vvhiche is the Mediatoure bitvveene God and Man Againe he saithe Christus Cibum cui capiendo inualidus eram miscuit Carni Quoniam Verbum Caro factum est vt infantiae nostrae lactesceret Sapientia tua Christe tempered and mingled his Meate whiche is his Godhed vvith his Fleashe whiche Godhed otherwise I was not hable to receiue For the VVoorde vvas made Fleashe that thy wisedome o God might becomme milke vnto our chilhoode Nestorius Heresie stood not either in Transubstantiation or in Real Presence but onely in the dissolution of the Personne of Christe in that he diuided the Manhed of Christe from his Godhed and so concluded in the ende that Christe was onely a bare Natural Man in al respectes as others were If it had benne so then could wée not haue benne saued by the Deathe of Christe nomore then by the Deathe of Codrus and Decius who beinge nothinge els but Very Natural Menne gaue them selues to Deathe for the safetie of theire Countries Neither could wée beléeue in Christe Crucified that is to saie wée coulde not Eate nor Feede vpon the Body of Christe or haue life by it Cyrillus saithe Quomodo purgabiâ— nos ab operibus mortuis Sanguis enim Communis Hominis nihil habet maius quà m Sanguis Tauri aut Hirci Howe then shal Christe deliuer vs from deadly woorkes For the Bloude of Common Man hath nothinge more to woorke Saluation then the Bloude of a bulle or a goate And therefore the same S. Cyril imagineth Christe to saie thus Mortalem Carnem assumpsi Sed quia Naturaliter Vita existens habito in ea totam ad meam Vitam reformauli I haue taken Mortal Fleashe vpon me selfe But for as mutche as I Naturally beinge Life dwel in the same I haue refourmed that vvhole Fleash vnto my Life So saithe Leo Verus venerator Dominicae Passionis sic Crucifixum Iesum Oculis Cordis aspiciat vt illius Carnem suam esse cognoscat Let the true woorshipper of our Lordes Passion so behold Christ Crucified with the eies of his harte that he maie vnderstande that the Fleashe of Christe is his Fleashe But hereof I trowe M. Hardinge wil moue no greate question Further it is fully Confessed of either side that wée by Faithe Eate the very Body of Christe not as the Body of any other Common Natural Man but as the Body of the Sonne of God and that the same Body so eaten by Faithe and none otherwise géeueth Life But how that Body maie be Eaten therein standeth the whole doubte Hereunto S. Cyril answeareth thus Num Hominis ComestioneÌ„ hoc nostrum Sacramentum pronuntias Et irreligiosè ad Crassas Cogitationes vrges mentem corum qui crediderunt Et attentas humanis rationibus tractare ea quae Sola Pura Exquisita Fide accipiuntur Dooste thou saie that our Sacramente is the Eating of a Man And doost thou vnreuerently and without Religion force the mind of the Faithful vnto grosse and Fleashely cogitations And goest thou about with Natural imaginations to deale those thinges that be receiued by Onely Pure and Perfite Faithe These woordes séeme plaine frée from quarrel Yet hereof maie grow an other doubte For by M. Hardinge Iudgement to thinke that Christes Body is to be receiued into our Mouthes and Bellies is no manner Grosse Imagination But wée saie as Cyrillus saith to auoide al sutche vncomely Fleashly Vanities Christes Body and Bloude are a Spiritual foode and muste be receiued not with Mouthe or Teethe but with Onely Pure and Perfite Faithe Concerninge M. Hardinges fantasie Pope Nicolas vnder a Solemne Protestation woulde haue vs to saie Ego Corde Ore profiâ—eor non tantùm Sacramentum sed etiaÌ„ Corpus Christi in Veritate sensualiter manibus Sacerdotum tractari frangi dentibus Fidelium atteri I professe with Harte and Mouthe that not onely the Sacramente but also the Body of Christe it selfe in very Truthe and deede is sensibly touched and broken with the Priestes handes and torne vvith the Teeth of the Faithful But this talke is so fonde and so vtterly voide of discretion that the very Barbarous Glose is faine to coÌ„trol it in this sort Nisi sanè intelligas ista Verba Berengarij in maiorem incides haeresim quà m ipse habuit Onlesse thou wisely vnderstand these Woordes of Berengarius thou wilte fal into a greatter Heresie then euer he helde any S. Cyrils woordes be plaine Sola â–ª Pura exquisita Fide accipiuntur These thinges be receiued not by Mouthe but by Onely Pure and Perfite Faithe Likewise againe he saith Initium Fundamentum in Sanctificationem Iustitiam Christus est per Fidem scilicet non aliter Hoc enim modo in nobis habitat Christe is the Beginninge and Fundation vnto Holinesse and Righteousnesse I meane by Faithe and none othervvise For by Faithe Christe dvvelleth in vs. So saith Clemens Alexandrinus Hoc est Bibere Iesu Sanguinem participem esse incorruptionis eius This is the Drinkinge of the Bloude of Iesus to be made partetaker of his Immortalitie Origen saith Est ergo ipse vulneratus Cuius nos SanguineÌ„ bibimus id est Doctrinae eius verba suscipimus He was woounded whoe 's Bloude vvee Drinke that is to saie the VVoordes of vvhoes Doctrine vvee receiue But what is there so plaine as these woordes of Athanasius Quot Hominibus suffecisset Corpus eius ad CibuÌ„ vt Vniuersi Mundi alimonia fieret Propterea Ascensionis suae in Coelum mentionem fecit vt eos à corporali intellectu abstraheret Vnto howe many menne coulde Christes Body haue suffised for meate that he should be yâ— Foode of al the Worlde Therefore he made mention of his Ascension into Heauen that he might vvithdravve them from corporal and Fleashely vnderstanding Here M. Hardinge I beseche you tel vs by the waie when ye teache vs that Christes Body is Fleashely Presente that it is receiued into the Mouthe that it is chevved and brused with teethe and that it passeth further into the belly howe doo you withdrawe our mindes from Fleashely and Corporal vnderstandinge If this Eatinge be Spiritual what Eatinge maye be coumpted Corporal Hereof S. Augustine saith thus Cùm videritis Filium Hominis ascendentem vbi erat priùs Certè vel tunc videbitis quòd non eo modo quo putatis erogat Corpus suum
Certè vel tunc intelligetis quòd Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge vp where he was before Then shal ye see that he geeueth not his Body to be Eaten in sutche sorte as you imagine Then shal ye vnderstande that his Grace is not consumed by morselles And therefore againe he saithe Nolite Pauces parare sed Cor Prepare not your Iavves but your Harte This is the Very True Spiritual and Onely Eating of Christes Body and what so euer fantasie M. Hardinge hath diuised bisides of his Mouth Teethe is as S. Cyril saithe a Vaine Vnreuerente Grosse and Fleashely Imagination The Apologie Cap. 14. Diuision 4. The Councel of Nice as it is alleged by somme in Greeke plainely forebiddeth vs to be basely affectioned or bent towarde the Breade and Wine whiche are sette before vs. M. Hardinge As the former parte of the sentence whiche ye bringe out of the Nicene Councel soundeth nothing against the Catholikes for they also teache the same so the later parte is directly contrary to your Doctrine which ye thought good to leaue out lest thereby ye should haue marred your whole matter Sutche nipping and roundinge of sentences hath euer ben taken for a marke to know Heretikes by Amonge wise men sutche practrise worthely bringeth you into suspicion of Vntruthe The wordes of the Councel truely reported be these Let vs not at the Diuine Table basely behold the Bread and Cuppe sette before vs but liftinge vp our minde let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the sinnes of the VVorlde of Priestes Sacrificed vnbloudely And receiuing his precious Body and Bloude verily let vs beleue these to be the pledges of our Resurrection For in consideration hereof we take not mutche but a litle that we may knowe we receiue not to fillinge of the Body but to Sanctimonie Take the ende with the beginninge and what maketh this decree of that Holy Councel for defence of your Sacramentarie Doctrine And here who be more basely affectioned and bent towarde the thinges set on that Table ye that make them but Breade and VVine or wee that after Consecration beleue vnder the formes of Breade and VVine verily to be made Presente the Body and Bloude of Christe VVhether is a baser exercise to feede on common Breade and VVine and to dwel in the iudgement of the senses or to eate the very Fleashe of Christe the Breade of Life that came downe from Heauen to immortalitie of the Body and Soule to forsake the senses and folowethe vnderstandinge of Taithe VVel we agree with you not to be ouer basely intent to the Breade and Cuppe But why do not ye performe that as foloweth there after your owne allegation out of that Councel VVhy do ye not with those 318. Holy Fathers and with the whole Churche of Christe vnderstande by Faithe on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the VVorlde VVhy do ye not recante your wicked Doctrine againste the blessed Sacrifice of the Masse Reade the whole sentence ioyninge the ende to the beginninge Saie not al those Holy and Learned Fathers the Lambe of God on this sacred Table thei meane the Aulter to be Sacrificed of the Priestes vnbloudely Againe why bringe ye the Christen people from the Body of Christe whereby they are redemed to a bare piece of Breade teachinge it to be but the Figure of his Body Saieth not this Councel that wee receiue the Precious Body and Bloude of our Lorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verily and in deede whereby in dede al your tropes and Figures be quite excluded Againe if these were but Breade and VVine as ye teache woulde the Councel saie that we take them not to sacietie but to Sanctimonie and Holynes VVhat Holynes can we haue of Breade and VVine VVhat Holynes obteineâ— we not by eatinge of the Body of Christe beinge the proper Body of the VVorde or God the VVordes owne Body that hathe Power to viuificate and quicken al thinges Thus we come within you Defenders as it were and claspinge with you wringe your weapon out of your handes and with the tother end of it stricke you downe As it is not harde to vs by learninge to ouerthrowe you so we beseche God to strike down the pride and stubbernes of your hartes as he did Paule wherewith ye resiste the manifeste Truthe The B. of Sarisburie Wée allege this place although briefely yet simply and truely and without any manner fraude or guile But if roundinge and clippinge of the Holy Fathers be the marke of an Heretique as it is here auouched then haue wée one marke more whereby to knowe M. Hardinge For this is his ordinarie vsage and practise of course Touchinge either the Beginninge or the Ende of this Decrée there is no cause wherefore any Woorde therein written shoulde of out parte be dissembled The Holy Fathers in that Councel teache vs vtterly to withdrawe our eieâ— from the Breade and Wine beinge nothing els but Creatures transitorie and corruptible and by Faithe to beholde the Very Body of Christe whiche is Represented in the Mysteries To like pourpose S. Augustine saithe as it is alleged before Ea demùm est Miserabilis animae Seruitus Signa pro Rebus accipere supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse This is the Miserable Bondage of the Soule to take the Signes in steede of the thinges that be Signified and not to be hable to lifte vp the eie of the Minde aboue the Corporal Creature to receiue the Light Euerlastinge And therefore immediately before the Holy Ministration the Prieste saith vnto vs as it is saide before Lifte vp your Hartes In this sorte the same Fathers speake of the Water of Baptisme Baptisma nostrum Oculis Sensibilibus spectandum non est sed oculis Intellectus Vides Aquam Cogita Vim potestateÌ„ Dei quae in Aquis latet Our Baptisme maie not be considered with the Sensible or Bodily Eies but with the Inner Eies of the Minde Seeste thou the Water Thinke of the Might and Power of God that lieth Hidden in the VVater Thus as in the One Sacramente they withdrawe vs from the Water euen so in the Other Sacramente they withdrawe vs from the Breade But it foloweth in the same Decrée Let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the World If yâ— Auncient Fathers to the end to sturre vp and to enflame the Hartes of the people had not sommetimes vsed vehemente phrases and extraordinarie kindes of Speache M. Hardinge might many times spare his penne and keepe silence But he dooth the Fathers greate wronge that presseth onely theire â—are woordes dissembleth
Christus est Cibus noster quo nihil dulcius Sed si quis habeat Palatum sanum in Corde Christe him selfe is oure Meate then whiche there is nothinge more sauerie so that a man haue a sounde taste in his Harte Againe he saithe Dominus dixit se Panem qui de Coelo descendit hortans vt Credamus in eum Credere enim in eum hoc est Manducare Panem viuum Qui Credit in eum Manducat Inuisibiliter Saginatur quia Inuisibiliter renascitur Infans Intus est Nouus Intus est vbi nouellatur ibi satiatur Our Lorde called him selfe the Breade that came from Heauen exhortinge vs to Beleue in him For to Beleue in him that is to Eate the Breade of Life He Eateth that Beleeueth in him He is fedde Inuisibly bicause he is newe borne Inuisibly In wardely he is an Infante Inwardely he is Newe Where he is renewed there is he filled So saithe Eusebius Emissenus as he is alleged by Gratian Cùm ad Reuerendum Altare Coelestibus Cibis satiandus accedis Sacrum Dei tui Corpus Sanguinem respice Honora Mirare Mente Continge Cordis Manu Suscipe maximè haustu Interiori assume VVhen thou commest vnto the Reuerende Aultare or Communion Table to be Fedde with the Heauenly Meates beholde the Holy Body and Bloude of thy God Honoure it Woonder at it Touche it not with thy Bodily Mouthe but vvith thy Minde Receiue it not with thy Bodily Hande but vvith the Hande of thy Harte and specially take it with thy Inner taste Therefore S. Augustine saithe Quisquis cum Fide timore Verbum Dei audis consolatur te Fractio Panis Absentia Domini non est Absens Habeto Fidem tecum est quem non vides Ideò Dominus absentauit se Corpore ab omni Ecclesia Ascendit in Coelum vt Fides aedificetur VVho so euer thou be that with Faithe and Feare hearest the Woorde of God the Breakinge of Breade doothe Comforte thee The Absence of our Lorde is not Absente Haue thou Faithe and he whom thou seest not is with thee Therefore our Lorde as touchinge his Body hath Absented him selfe from al his Churche and is Ascended into Heauen that our Faithe maie be edified And in this selfe same place that M. Hardinge saithe maketh so litle for our purpose he saithe thus Quomodo tenebo Absentem Quomodo in Coelum manum mittam vt ibi sendentem teneam Fidem mitte Tenuisti Parentes tui tenuerunt Carne Tu tene Corde Quoniam Christus Absens etiam praesens est Nisi Praesens esset à nobis ipsis teneri non posset Sed quoniam verum est quod ait Ecce ego vobiscum sum vsque ad Consummationem Saeculi abijt hîc est Et redijt nos non deseruit Corpus enim suum intulit Coelo Maiestatem autem non abstulit Mundo How shal I holde Christe beinge Absent Howe shal I thruste my hande into Heauen that I maie holde him Sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in Fleashe Holde him thou in thy Harte For Christe beinge Absente is also Presente Onlesse he were Presente wee coulde not holde him But for as mutche as it is true that he saithe Beholde I am with you vntil the ende of the worlde Therefore he is gonne and yet is here He is comme againe and hath not forsaken vs. For he hath auanced his Body into Heauen but he hath not vvithdravven his Maiestie from the VVorlde Al these thinges wel considered whereas M. Hardinge in the ende concludeth with these woordes Thus al your Allegations and Reasons concerninge this mater be sufficiently answeared I doubte not but his discrete and indifferent Reader wil thinke He crewe longe before it was daie The Apologie Cap. 15. Diuision 1. Neither can wee awaie in our Churches with these Shewes and sales and markettes of Masses nor with the carrieinge about and woorshippinge of the Breade nor with sutche other Idolatrous and Blasphemous fondnesse whiche none of them can proue that Christe or his Apostles euer ordeined or leafte vnto vs. And wee iustly blame the Bishoppes of Rome who without the Woorde of God without the Authoritie of the Holy Fathers without any example of Antiquitie after a Newe guise doo not onely set before the People the Sacramental Breade to be woorshipped as God but doo also carrie the same aboute vpon an amblinge Palfraie whither so euer them selues iourney in sutche sorte as in olde times the Persians fier and the Reliques of the Goddesse Isis were solemnely carried aboute in Procession and haue brought the Sacramentes of Christe to be vsed now as a stage plaie and a solemne sighte to the ende that Mennes eies should be fedde with nothinge els but with madde gasinges foolishe gaudes in the selfe same mater wherein the Death of Christe ought diligently to be beaten into our Hartes and wherein also the Mysteries of our Redemption ought with al Holinesse and reuerence to be executed M. Hardinge The thinges whiche it liketh your Sathanical Sprite with blasphemous woordes to dishonour and bringe in contempt are suche as neither your praises can make more praise woorthy nor your vpbraidinges any whit of lesse estimation If any by the stinkinge breath of your vile woordes be puffed awaie into your damned side who so euer they be they shewe them selues to haue benne light chaffe not sounde wheate Yet for good folkes sake that I maie leaue your vile eloquence to your selues and answeare the matter by you railed at and belied and other wise not disproued I praie you good Sirs the Masse beinge the highest and moste Honorable Seruice that is donne to God in his Churche whiche other wheres beinge already proued I treate not of in this place why should not a Prieste by whome onely it is and maie be donne beinge called to that vocation and state of life haue rewarde and liuinge for it Raile againste the Masse and Priestes seruinge at the Aulter of God vntil your tongues burne in your head in Hell Fire VVe tell you Priestes of the Catholike Churche sell not the Fruite and Merite of Christes Bloude offered in the Masse but onely for their ministerie and labour require necessarie sustenance of Life But for your Defence yee confesse that ye cannot awaie with the carryinge about and woorshippinge of Breade No more cannot wee To whose charge laye ye this Be there any suche Idolaters nowe that woorship Breade They woulde be knowen God forbid we shoulde suffer Idolaters to liue amongest vs. Soothely in the Catholike Churche wee knowe none If ye cannot away with the Honour whiche all deuoute Christen people doo to the †blessed Sacramente wee meane to Christes Body and Christe him selfe †presente in Substance vnder †the Forme of Breade then can not we take you for Christians Mocke scoffe ieste and raile
quem pro te impendit Fac nos Christe scandere quâ— Thomas Ascendit O Christe make vs to Ascende vnto Heauen whither Thomas is Ascended euen by the Bloude of Thomas that he sheadde for thy sake Here you seeke not onely Intercession but also Saluation in the Bloude of Thomas Wherefore doothe S. Ambrose saie if it were S. Ambrose that wrote the Booke Reddere debemus Sanctis honorificentiam qui nobis Salutem profusione sui Sanguinis pepererunt qui tam Sacra Hostia pro nostra propitiatione Domino sunt oblati Wee muste yelde honoure vnto the Sainctes vvhiche haue procured Saluation for vs by the sheaddinge of their Bloude Whiche also were offered vp vnto the Lorde so Holy a Sacrifice for our Saluation If wée haue Saluation in the Bloude of Sainctes then is not Christe the Onely Mediatoure of our Saluation He is no indifferente Vmpeere that firste diuideth Offices equally bitwéene twoo and afterwarde alloteth bothe offices to One alone Notwithstandinge the ende and office as wel of Intercession as also of Saluation is to Reconcile vs vnto God to procure vs Mercie But this is Christes onely office He reconcileth vs vnto God He presenteth vs vnto the Throne of Grace And therefore as S. Paule saithe he euermore maketh Intercession for vs. And for that cause also he saithe Vnus est Mediator Dei Hominum Homo Christus Iesus There is One Mediatoure bitweene God and Man Christe Iesus beinge Man S. Paule requireth the people to make Intercession and to praie for him This is true And God hath commaunded that al the Faitheful should praie one for an other But S. Paule neuer required the people to praie to Sainctes S. Augustine saithe Paulus non facit se Mediatorem inter Populum Deum Sed rogat vt pro se orent inuicem omnia Membra Coporis Christi Paule maketh not him selfe a Mediatoure bitweene God and the people but requireth that they Praie al one for an other beinge al the Members of the Body of Christe Againe he saithe of S. Iohn Si Iohannes ita diceret Hoc Scripsi vobis vt non peccetis et si quis peccauerit Mediatorem me habetis apud Deum ego Exoro pro peccatis vestris Sicut Parmenianus quodam loco Mediatorem posuit Episcopum inter Populum DeuÌ„ quis eum ferret bonorum atque Fidelium Christianorum Quis sicut Apostolum Christi non sicut Antichristum intueretur If S. Iohn woulde saie This haue I written vnto you that ye Sinne not and if ye Sinne ye haue me your Mediatoure before God and I vvil intreate for your Sinnes As Parmenian the Heretique in a certaine place made the Bishop a Mediatoure bitweene God and the People what good and Faitheful Christian Man coulde abide him Who woulde looke vpon him is the Apostle of Christe and not rather thinke him to be Antichriste Here M. Hardinge your sely distinction of Intercession and Saluation cannot saue you For Parmenian neuer thought the Bishop was a Mediatoure of Saluation And yet S. Augustine saithe If S. Iohn woulde haue saide so mutche of him selfe he had not benne the Apostle of Christe but rather shoulde haue benne iudged and taken for Antichriste Ye thinke the woordes of the Prophete Hieremie spoken of Idolles and False Goddes maie not iustely be applied to the Sainctes of God In déede of the Sainctes parte it were greate blasphemie to calle them Idolles For they sée God face to face and euermore be with God in Glorie But in respecte of your horrible Abuses and vaine fantasies the Woordes of the Prophete be rightly applied For you in your imagination of the Sainctes of God haue made Idolles and haue so multiplied and encreased the same that the number of them hath far passed the number of al your Townes and Citties And therefore the Anciente Father Epiphanius applieth the like woordes of the same Prophete Hieremie vnto the Blessed Virgin Marie beinge then idolatrousely abused by the Heretiques called Collyridiani euen as the same Blessed Virgin other Sainctes are by you abused nowe Thus he writteth Ne quis comedat de errore qui est propter S. Mariam Tametsi enim pulchrum sit lignum tamen non est ad CibuÌ„ Etsi Pulcherrima est Maria Sancta Honorata at non ad AdorationeÌ„ Hae verâ— Mulieres colentes Mariam rursus renouant Fortunae Mixturam praeparant Mensam Diabolo non Deo Quemadmodum scriptum est Pascuntur Cibo impietatis Et rursus Foeminae terunt Pollinem Filij colligunt ligna vt faciant Placentas oleo subactas Reginae Coeli Compescantur à Hieremia tales Mulieres ne turbent Orbem terrarum Ne dicant Honoramus Reginam Coeli Let noman Fate of this Erroure touchinge S. Marie For though the tree be faire yet is not this Fruite to be Eaten Although Marie be bewâ—ieful and Holy and Honourable yet is she not to be Adoured But these Women vvorshippinge S. Marie renewe againe the Sacrifice of Wine mingled in the Honure of the Goddesse Fortuna and prepare a Table for the Diuel and not for God As it is written in the Scriptures They are fedde vvith the Meate of VVickednesse And againe Theire Women boulte flower and theire Children geather stickes to make fine Cakes in the Honoure of the Queene of Heauen Therefore let sutche Women be rebuked by the Prophete Hieremie and let them nomore trouble the worlde And let them not saie vve VVorship the Queene of Heauen Here wée see the woordes that were spoken of the Heathenishe Idolles are applied by Epiphanius vnto the Mother of Christe not to deface that Blessed Virgin but to declare the fonde errours of those Heretiques As for the distribution of offices and seueral dewties limited and appointed to eche Saincte in his degree it shable beste for modesties sake to saie nothinge S. Augustine speaking of the Heathens from whom this parte of your Diuinitie M. Hardinge was first deriued saithe thus Dicebat ita esse vtilem cognitionem Deorum si sciatur quam quisque Deus vim aut potestatem habeat cuiusque rei Ex eo enim poterimus inquit scire quem cuiusque rei causa Deum aduocare atque inuocare debeamus ne faciamus vt Mimi solent optemus à Libero Aquam à Lymphis Vinum Varro saide The knowledge of the Goddes is Profitable if a man vnderstand what Power and Authoritie eche God hathe in euery thinge For so saithe be wee maie knowe whom to cal vpon and whom to praie vnto Leste happily wee doo as certaine Mimi are woont to doo that is to saie Leste of Bacchus the God of Wine vve begge VVater or of Lymphae the Goddesses of Water vve begge VVine These thinges hauinge theire beginninge emonge the Heathens haue sithence benne brought euen into the Churche of God and al the Sainctes in Heauen haue benne appointed eche one in Order to his Seueral
and outrageous that it coulde not wel be vttered with other woordes or more mildely For he is not ashamed to saie in open assemblie that al Iurisdiction of al Kinges dependeth of him selfe And to feede his Ambition and greedinesse of rule hee hathe pulled in peeces the Empiere of Rome and vexed and rent whole Christēdome asunder Falsely and traiterously also did he release the Romaines the Italians and him selfe too of the othe whereby thei and hee were streitly bounde to bee true to the Emperour of Graecia and stirred vp the same Emperoures Subiectes to forsake him and callinge Carolus Magnus out of Fraunce into Italie made him Emperour sutche a thinge as neuer was seene before He put Chilpericus the Frenche Kinge beinge no euil Prince biside his Realme onely bicause he fansied him not wrongefully placed Pipine in his roume Againe after he had cast out Kinge Philip if he could haue brought it so to passe he had determined and appointed the Kingedome of Fraunce to Albertus the King of Romaines He vtterly destroied the state of the most florishinge Cittie and Common Weale of Florence his owne natiue Countrie and brought it out of a free peaceable state to be gouerned at the pleasure of one man hee brought to passe by his procurement that whole Sauoye on the one side was miserably spoiled by the Emperoure Charles the fifthe and on the other side by the Frenche Kinge so that the poore vnfortunate Duke had scante one Cittie leafte him to hide his heade in M. Hardinge It is a greate eie sore to the Ministres of Antichriste to see the Vicare of Christe aboue Lordes and Kinges of this vvorlde to see Princes and Emperours promise and svveare obedience vnto him But they that are the faithful subiectes of the Churche of God thinke it no absurditie that the Shepherd be set◠not onely aboue the Lambes and Ewes of the Churche but also aboue the VVethers and Rammes them selues It is a very greate folie for them to finde faulte with the superioritie of the Bishop of Rome who can neuer proue that he is not the Vicare of Christe If he were not his Vicare yet beinge a Bishop he is aboue any temporal Prince concerninge his Priestly office But sith Christe saide to Peter Vpon this rocke I wil build my Churche and hel gates shal not preuaile againste it Barke vntil your bellies breake ye that be the helhovvndes of Luthers and Zuinglius litour or rather of Sathans your and theire chiefe maister shal not preuaile againste the Apostolike see of Peter It hath withstanded al Diuels and Heretikes a thousande fiue hundred yeeres and thinke ye that your selues be stronger then Arius It greeueth you that the Pope is higher then the Emperour not for any loue ye beare to the Emperour nor for hatred that ye haue to the Popes person whom ye knowe not but your quarrel is againste Christe whose person the Pope beareth Or tel vs I praie you dooth he cal him selfe any Princes or Emperours vicegerent and not rather the Vicare of Christe alone VVhom impugne ye then but Christe in his Vicare Haue ye not readen qui vos spernit me spernit he that despiseth you despiseth me Ye thought the Pope had no better text for his primacie and supreme auctoritie thē two lightes which God made in Heauen But if malice had not blinded you in the very same chapter of Innocētius the thirde from whence like a spider ye sucked that ye thought was worste ye might haue seene an other reason goinge before where he saide Pontifex in Spiritualibus antecellit quae tant◠sunt temporalibus digniora quant◠anima praefertur corpori The Bishop saide Innocentius in spiritual matters passeth the Emperour whiche spiritual thinges are so mutche aboue the temporal by howe mutche the soule is preferred before the bodie Howe like ye that reason VVithin a litle after Innocentius bringeth forth an other proufe VVhere it was saide to Ieremie the Prophete ▪ who came of the Priestes race and was a Prieste him selfe behold I haue set thee ouer natiōs and Kingdomes to the intente thou maiest pul vp and scater and builde and plante Then after that Innocentius had by natural reason and holy Scripture proued the highest Bishops superioritie aboue Princes he commeth in the thirde place not nowe to proue but to make his former saieinge already proued more plaine by alludinge to that is written in the beginning of Genesis VVhere Moyses declareth how God made two lightes in the Firmamente of the Heauen a greater and a lesser But this cannot sounde in the eares of our newe preachers They woulde not haue the guide of heauenly thinges aboue the guide of earthly cares They loue the Earth the fleash the worlde too wel to be of that minde and therefore do aske why the Popes of Rome like Anabaptistes and Libertines haue shaken of the yoke and exempted them selues from al ciuile power VVhat yoke meane ye The yoke of infidels and Paynimes The B. of Sarisburie Wée are not the Ministers of Antichriste M. Hardinge but the witnesses of the Truthe of Christe He is Antichriste as S. Paule sheweth you that sitteth in the Temple of God and auanceth him selfe aboue al that is called God And to speake more particularely of the mater by S. Gregories Iudgement he is Antichriste or the Forerenner of Antichriste that calleth him selfe The Vniuersal Bishop And vaunteth him selfe as the King of Pride And hath an Armie of Priestes prepared for him And setteth him selfe as Lucifer aboue al his Brethren Of him Cardinal Franciscus Zarabella saithe thus Papa facit quicquid libet etiam illicita est plusquam Deus The Pope doothe vvhat him listeth yea though it be vnlavvful and is more then a God This is Antichriste M. Hardinge by the Iudgemente of the wise and godly and the supporters of him who so euer and where so euer they be are the Ministers of Antichriste It is greate Arrogancie to auance a Bishop aboue a Kinge Notwithstandinge in somme good meaninge it maie be true So a Iudge in knowledge of the Lawe so a Doctoure of Physique in his profession so a Pilote in knowledge of the Sea and guidinge of a shippe so a Captaine in Martial affaires is aboue any Kinge And it behoueth a Kinge be he neuer so wise or Mighty in euery of these seueral faculties to be guided by them And thus is the Kinge inferioure not onely to a Bishop as you saie but also to euery Inferiour Prieste So S. Chrysostome saith of Christes Apostles Omnem Terrarum Orbem peruaserunt omnibus principibus fuerunt magis propriè Principes Regibus potentiores The Apostles roaued ouer the whole worlde and were more Princelike in deede then the Princes them selues and more puissante and mighty then the Kinges So saide the Emperoure Valentinian vnto the people of Millaine Eum collocate in Pontificali
saie Christes Immortal and Impassible Body it selfe is Broken Sommetime ye saie Our eies be deceiued and nothinge is broken Againe yee saie the First péece signifieth the Chruche trauailing in the world The Seconde signifieth the Blessed Sainctes in Heauen the Thirde signifieth the Soules in Purgatorie But Pope Sergius the Father of these fantastes conueieth his Mysteries an other waie For the Firste portion saithe he signifieth Christes Body after his Resurrection The Seconde christes Body vvalkinge on Earthe The Thirde Christes Body in the Graue These M. Hardinge be your Holy Significations Special Mysteries With sutche folies and Mystical vanities ye mocke the world In Olde times the Breade was not broken to busie mennes heades with Significations but onely to be deliuered to the people as in my Former Replie I haue declared more at large S. Augustine saith Panis benedicitur Sanctificatur ad distribuendum Comminuitur The Bread is Blessed and Sanctified and broken into peeces to the ende it maie be deliuered The Apologie Cap. 4. Diuision 2. Pope Clement saithe It is not lawful for a Bishop to deale with Bothe Swerdes For if thou vvilt haue bothe saith he thou shalte deceiue bothe thee selfe and those that obeie the. Nowe a daies the Pope chalengeth to him selfe Bothe Swerdes and vseth bothe Wherefore it ought to seeme lesse marueile if that haue folowed whiche Clemente saithe that is that he hath deceiued bothe him selfe and those vvhiche haue geeuen eare vnto him M. Hardinge If these felowes had not sworne to belie al the worlde for maintenance of theire newe Gospel they woulde at this time at leaste haue made a true reporte of S. Clementes woordes S. Clement speaketh not of two swordes The palace truely alleaged hath thus Si mundialibus curis fueris occupatus teipsum decipies eos qui te audiunt If thou be occupied in worldely cares thou shalt bothe deceiue thy selfe and those that listen to thee The Authoure of this Apologie hauinge spite at the Church whiche is Christes folde and at the Pope the heade Shepherde enuieing at his auctoritie forgeth a lie vpon S. Clement making him to saie Si vtrunque habere vis if thou wilt haue bothe swordes thou shalt bothe deceiue thy selfe and those that obeie thee VVhereas Clemente speaketh no word of the two swordes but of worldly cares where with what Bishop so euer is entangled shal as he saithe deceiue both him selfe and others that harken to him For whiche cause these Defenders being coupled with yoke fellowes in pretensed wedlocke which state wrappeth a man in worldly cares because sutche a one careth for the thinges of the worlde howe to please his wife and is diuided as S. Paule saithe it must needes folowe that hauing taken the office of superintendentes and charge of Soules vpon them they haue deceiued them selues and dayly doo deceiue so many as heare them and folow their false Doctrine The B. of Sarisburie O what a pleasante grace M. Hardinge hath to talke of Lies A man woulde thinke it were somme good parte of his studie In this place twoo sundrie Authorities the one of Clemens the other of S. Bernarde I knowe not by what erroure were ioined in one and bothe alleged and set foorthe vnder the name onely of Clements I graunte There was herein an ouersight But Lie or Falshedde there was none The woordes of Clemens are as you reporte them The woordes of S. Bernarde written vnto Pope Eugenius are these Planum est Apostolis interdici Dominatum I ergo tu tibi vsurpate aude aut Dominans Apostolatum aut Apostolus Dominatum Planè ab alterurto prohiberis Si vtrunque similiter habere velis perdes vtrunque It is plaine that vnto the Apostles of Christe Lordeship or Temporal Princehoode is forebidden Goe thou thy waie therefore thus he saithe to the Pope and dare thou to vsurpe either the Apostleship beinge a Lorde or a Lordeship beinge an Apostle From one of them vndoubtedly thou arte forebidden If thou vvilt indifferently haue bothe thou vvilt lose bothe Of sutche S. Hierome writeth thus Militantes Christo obligant se negotijs Saecularibus eandem imaginem offerunt Deo Caesari Beinge the Souldiers of Christe they binde them selues to worldly affaires and offer vp one Image to God and Caesar In the Canons of the Apostles it is written thus Non oportet Episcopum aut Presbyterum se Publicis Administrationibus immittere sed vacare coÌ„modum se praebere vsibus Ecclesiasticis Nemo enim potest duobus Dominis seruire A Bishop or a Prieste maie not entangle him selfe with worldly Offices but be at reaste and shewe him selfe meete for the vse of the Churche For noman can serue twoo Maisters Yet the Pope this daie claimeth the righte of Bothe Svverdes not onely of the Spiritual but also of the Temporal And Pope Bonifacius 8. in the Greate Iubilee and in the open sighte of the worlde when he had one daie shewed him selfe in his Pontificalibus apparelled in Procession as a Bishop the nexte daie he put vpon him the Emperours Roabes of Maiestie had the Emperial Crovvne vpon his heade and the Swâ—rde naked and glitteringe borne before him As for Pope Clemens his Canon is easily shifted by a prety Prouiso For thus saithe your Glose touchinge the same Cessante causa cessat effectus Verbi causa Prohibetur ne Presbyteri gerant tutelas hac causa vt meliùs vacent Diuinis Officiis Haec causa finalis est Vnde cessante hac causa cessat effectus Vnde si non vacent Diuinis Officiis poterunt gerere tutelas The cause endinge the Effecte endeth too For example The Lawe commaundeth that a Prieste shal not be charged vvith the VVardeship of a Childe in his nonage The cause hereof is this that he maie the better applie his Diuine Seruice This is the Final Cause This cause remoued the Effecte geeueth place Therefore if the Prieste folowe not his Diuine Seruice then he maie haue yâ— Wardeship of a Childe Euen so if the Pope doo not the Office of a Bishop then maie he be a Temporal Prince But by these meanes it commeth to passe euen as clemens saithe He deceiueth bothe him selfe and also them that heare him Touchinge this vaine obiection of the charge and cares of Marriage it is fully answeared before in a place more conueniente The Apologie Cap. 4. Diuision 3. Pope Leo saith Upon one daie it is lawful to saie but one Masse in one Churche These menne saie daiely in one Churche commonly tenne Masses twentie thirtie yea often times moe So that the poore gafer on can scante tel whiche waie he were beste to turne him selfe Pope Gelasius saithe It is a wicked deede and subiecte to Sacrilege in any man to diuide the Communion and when he hath receiued one Kinde to absteine from the other These menne contrarie to Goddes VVoorde
Verus Dominus Temporalium ita vt possit auferre ab alio quod aliâs suum est tenet factum eius licet peccet Sed Praelati coeteri Principes non sunt Domini sed Tutores Procuratores dispensatores They saie that onely the Pope is the right Lorde of Temporal Possessions so that he maie put any man frō his owne And although he offende in so dooinge yet his dooinge taketh place But other Bishoppes and Princes be not Lordes but Ouerseers Bailifes and Stewardes Therefore Pope Adrian namely thus auanced him selfe aboue the Emperoure Fredericus 1. Imperator per nos imperat Vnde haber Imperium nisi à nobis Ecce in Potestate nostra est vt demus illud cui volumus Proptereà constituti sumus à Deo super Gentes Regna vt destruamus euellamus aedificemus plantemus By meane of vs the Emperoure is Emperour For whence hath he his Empiere but of vs Beholde it is in our hande to bestowe the Empiere vpon whome we liste And to that ende are we placed by God ouer Nations and Kingdomes that we should destroie and plucke vp and builde and plante Sutche proude vauntes the Pope maketh of him selfe without either shame of the worlde or feare of God The Apologie Cap. 6. Diuision 9. Whiche of the Anciente Learned Fathers with so precise and Mathematical Limitation euer surueied and determined you to be seuentie and seuen times greater then the Mightiest Kinges M. Hardinge Some mery felowe or other whiche thought he might be bolde to speake Mathematically so he kepte him selfe within compasse and without iuste reprehension For where as the spiritual power so farre passeth the Temporal as the Soule doth excelle the Body and the Heauens surmounte the Earth as S. Clement saithe and Gregorie Nazianzene you shoulde not so greatly be offended with the seuenty and seuen times greater dignitie and we neede not condemne him as an Heretike whiche woulde be pleasaunt in his algorisme especially Ioannes Andreae in the same place referring the mater to the Astronomers The B. of Sarisburie Somme Mery felovve I vvarrante you ye saie And thus nowe in mirthe nowe in sadnesse ye haue of longe time mockte the worlde and forced Kinges and Emperours to be your selaues As for youre Newe Doctours Iacke of Andrevve and Sir Clement as you euermore cal him the Apostles felovve we weighe them none otherwise then they be worthy But touching Gregorie Nazianzene it is true that he saith The Truthe and Might of Goddes Worde infinitely passeth al wordly Power But what maketh al this for the Pope that walloweth onely in his Temporalties and worldly cares and as wel in Preachinge Goddes Woorde and Ministring the Sacramentes as also in other Spiritual exercises is as farre inferioure to any meane Prieste as the Earth is inferioure to the Heauens Howe be it that it maie appeare what prety Mirthe ye haue made herewith one of youre owne Felowes saithe thus Ecclesiastici debent iudicare per contemptibiles id est per Laicos Secundum tenorem debitum Terreni Iuris The Ecclesiastical Officers or Bishoppes ought to iudge by them that be Vile and Contemptible that is to saie by the Laie Magistrates according to the tenoure and order of the Temporal Lavve Here in your Mirthe and pleasance in comparison of your selues ye cal Princes and Temporal Magistrates Vile and Contemptible Againe ye saie Patet Regnum siue Regimen Regale non esse acceptum à Deo Sed ipsum solùm permisit indignatus Et magis esset acceptum Deo quòd per solum Papam Mundus in omnibus regeretur It is plaine that the state of kingedome or kingely gouernement came not from God For God onely suffered it in his anger And it were more acceptable vnto God that the whole world were in al thinges gouerned by the Pope alone It were good ye should tel vs whether ye speake this onely in Mirthe and Game or els in earneste and good sadnesse Verily when yee so proudely compare the Pope to the Sonne and the Emperoure to the Moone youre meaning is that as the Moone hathe no light but onely from the sonne so the Emperoure hathe no Authoritie but onely that he receiueth from the Pope Notwithstandinge in this comparison Isidorus youre owne Doctour saithe yee are sowly ouerseene For thus he writeth Per Solem intelligitur Regnum per Lunam intelligitur Sacerdotium By the Sonne is meante Kingely Dignitie and by the Moone is meante Priesthoode Now therefore Iacke Andrevve youre mery man by this reckening maie caste youre coumptes backewarde saie The Emperoure is seuentie and seuen times greater then the Pope The Apologie Cap. 6. Diuision 10. Whiche of the Anciente Fathers euer saide that more ample Authoritie is geeuen to you then to the residue of the Patriarkes M. Hardinge The Fathers of the Nicene councel by witnes of ‡ Iulius the firste who then liued ‡ and those of the Councel of Sardica ‡ Athanasius and the Bishops of Aegipt Thebaida and Lybia and the Fathers of certaine other Councelles Aboue al other moste specially the firste Christian Emperoure Constantine the great VVho being fully instructed of the moste godly and learned Bishops of his time * what authoritie the successour of Peter had by * commission of our Sauiour Christ thought good by his * Emperial Commaundemente and decree to confirme ratifie and for his own persone to yelde vnto blessed Syluester then Pope and to his successours Bishoppes of Rome the same Authoritie and Superioritie not onely ouer Bishoppes and Patriarkes but also Power and Honour higher and greater then that of Kinges and Emperours The wordes of his solemne decree in that behalf made are these whiche as they are found in sundrie other Greeke writers so moste plainely in Matthaeus Hieromonachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhiche in oure tounge is this mutche to saie VVe geeue in decree and commaundemente to al Lordes and to the Senate of our Empire that the Bishop of Rome and the successour of S. Peter chiefe of the Apostles haue Authoritie and Power in al the worlde more then that of the Empire is and that he be honoured and worshepped more then the Emperoure and that he be Head of the foure Patriarchal seates and that thinges apperteininge to the right faithe be of him iudged and determined Iustinian the Emperour likewise made an expresse decree that the moste holy Pope of the elder Rome for these be his very woordes be taken accordinge to the determinations of the holy councels to be the firste and principal of al Bishoppes It were not hard to alleage mutche more for proufe hereof of good and sufficient authoritie but in a matter not doubtfull this may suffise The B. of Sarisburie This is a folie of al folies Yet is there no folie so greate but by wordes and countenance it maie be maineteined
Gospel euen as the owle doothe at the sonne risinge And albeit their trumperie be builte vp and reared as highe as the Skie yet euen in a momente and as it were of it selfe falleth it downe againe to the grounde and commeth to naught For you muste not thinke that al these thinges haue comme to passe by chauÌ„ce or at aduenture It hath benne Gods pleasure that againste al mennes willes wel nigh the Gospel of Iesus Christe should be spread abroade throughout yâ— who le worlde at these daies And therefore menne folowinge Goddes commaundemente haue of theire owne free wil resorted vnto the Doctrine of Iesus Christe And for our partes truely wee haue sought hereby neither glorie nor wealthe nor pleasure nor ease For there is plentie of al these thinges with our Aduersaries And when wee were of theire side we enioied sutche worldly commodities mutche more liberally and bountifully then wee doo now Neither doo wee esche we Concorde and Peace But to haue peace with man wee wil not be at warre with God The name of Peace is a sweete and pleasante thinge saith Hilarius But yet beware saithe he Peace is one thinge and bondage is an other For if it shoulde so be as they seeke to haue it that Christe shoulde be commaunded to keepe silence that the Truthe of the Gospel shoulde be betraied that horrible errours shoulde be cloked that Christian mennes eies shoulde be bleared and that they might be suffred to conspire openly againste God this were not a Peace but a most vngodly couenaunt of seruitude There is a Peace saithe Nazianzene that is vnprofitable againe there is a Discorde saithe he that is profitable For we muste conditionally desire Peace so far as is lawful before God and so far as we maie conueniently For otherwise Christe him selfe brought not Peace into the worlde but a swerde Wherefore if the Pope wil haue vs reconciled to him his duetie is first to be reconciled to God For from thence saithe Cyprian springe Schismes and Sectes bicause menne seeke not the Heade and haue not their recourse to the Fountaine of the Scriptures and keepe not the Rules geuen by the Heauenly Teacher For saithe he that is not Peace but vvarre neither is he ioined vnto the Churche vvhiche is seuered from the Gospel As for these menne thei vse to make a marchendise of the name of Peace For that Peace whiche they so â—aine would haue is onely a reast of idle bellies They wee might easily be brought to atonemente touchinge al these maters were it not that Ambition Gluttonie and excesse doothe let it Hence commeth theire whyninge theire harte is on their Halfepennie Out of doubte theire clamours and stirres be to none other ende but to mainteine more shamefully and naughtily il gotten goodes Nowe a daies the Pardoners complaine of vs the Dataries the Popes Collectours the Bawdes others whiche thinke gaine to be godlinesse and serue not Iesus Christe but theire owne bellies Many a daie agoe and in the olde worlde a woonderful greate aduantage grewe hereby to these kinde of people But now they recken al is loste vnto theÌ„ that Christe gaineth The Pope him selfe maketh a greate complaint at this present that Charitie in people is waxen colde And why so trow yee Forsoothe bicause his profites decaie more and more And for this cause dooth he hale vs into hatred al that euer he maie laieinge lode vpon vs with despiteful railinges condemning vs for Heretiques to the ende they that vnderstand not the meter maie thinke there be no woorse menne vpon earthe then wee be Notwithstanding we in the meane season are neuer the more ashamed for al this neither ought we to be ashamed of the Gospel For we sette more by the Glorie of God then wee doo by the estimation of menne Wee are sure al is true that wee teache and wee maie not either goe againste our owne conscience or beare any witnesse againste God For if we denie any parte of the Gospel of Iesus Christe before menne he on the other side wil denie vs before his Father And if there be any that wil stil be offended and cannot endure Christes Doctrine sutche saie wee be blinde and Leaders of the blinde the Truthe neuerthelesse muste be preached and preferred aboue al and wee muste with patience waite for Goddes Iudgemente Let these folke in the meane time take good heede what thei doo and let them be wel aduised of theire owne Saluation and cease to hate and persecute the Gospel of the Sonne of God for feare lest they feele him once a redresser and reuenger of his owne cause God wil not suffer him selfe to be made a mockinge stocke The world espieth a good while agoe what there is adooinge abroade This flame the more it is keapte downe so mutche the more with greater force and strengthe doothe it breake out and flie abroade The vnfaithfulnesse shal not disapointe Goddes faithful promisse And if they shal refuse to laie awaie this theire hardenesse of hart and to receiue the Gospel of Christe then shal Publicanes and sinners goe before them into the Kingedome of Heauen God and the Father of our Lorde Iesus Christe open the eies of them al that they maie be hable to see that blessed hope whereunto thei haue benne called so as we maie altogeather in one glorifie him alone who is the true God and also that same Iesus Christe whom he sente downe to vs from Heauen vnto whom with the Father and the Holy Ghoste be geeuen al Honoure and Glorie Euerlastingly So be it FINIS To Maister Hardinge IT appeareth M. Hardinge by that yee haue lately sente vs ouer and specially by the vnpleasante verdure of your speache that my late Replie hath sommewhat disordered your quiete minde VVhiche thinge notwithstandinge I mighte easily haue gheassed was not vnlikely to comme to passe specially beinge before not vtterly vnskilful of your affections Yet as I neuer sought to write any thinge that of pourpose and iustely mighte offende you the righte of the cause and the Defence of the Truthe euermore foreprised euen so am I nowe righte soary to see you so vnhable to maister your passions and so vnaduisedly to make them open vnto so many If it greeue you in respecte of your credite for that I haue thus discouered your errours that was your faulte it was not mine If yee had not made your errours knowen they shoulde neuer of my parte haue benne discouered If you knewe how soary I am in your behalfe yee would not so impatientely be offended It misliketh you that I haue alleged so many Doctours and Councelles and as you saie haue so ambitiously painted my Margine with so many Authorities bothe Greeke and Latine Yet you for your parte haue not spared ouer and bisides these twoo tongues to painte your Margine for a surcharge with woordes in Hebrewe bisides other sutche rankes of your Englishe Scholies so many so thicke and so close togeather that it
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The
to expounde the Anciente Fathers These be their keies of the Kingedome of Heauen Herewith there is nothinge so cluse shutte but they can open it There is nothinge so open but they can shut it Here might I conclude with M. Hardinges owne woordes and rightly saie as he saithe vvhat is Iugglinge vvhat is Lieinge c. But it shal be beste to leaue his owne eloquence and modestie to him selfe M. Hardinge The places of Gelasius and Theodorite in apparence seeme to make mutche for you and more then any other Doctours And though these twoo doctours were altogeather of this opinion that after Consecration the Substance of Breade and VVine remaineth what reason is it they onely in so greate a matter shoulde preiudicate all other Holy and learned Fathers and whiche is more the general Councels and the whole Churche of Christe The Catholike Faithe we finde in them bothe within fewe lines after the woordes of this Defenders obiection firste by Gelasius thus expressed Sacramenta Corporis Sanguinis Domìni in diuinam transeunt Spiritu Sancto perficiente Substantiam permanent tamen in suae proprietate Naturae The Sacramentes saithe he of the Body and Bloude of our Lorde passe ouer into a Diuine Substance by the woorkinge of the Holy Ghoste Yet remaine they stil in the proprietie of their owne Nature By diuine Substance he meaneth the â—leas he of our Lorde assumpted of the VVoorde Nowe saithe Theodoritus the Mystical tokens be vnderstanded to be the thinges whiche they be made and are beleeued and adored as beinge the thinges whiche they are beleeued to be But euery man knoweth they are beleeued to be made the Body and Bloude of Christe and therefore be duely adored and woorshipped so after the minde of Theodorite they be the Body and Bloude in deede not Breade and VVine as before Consecration The Substance or Nature of Breade and VVine ceasseth not to be saithe Gelasius VVhereas your interpreter addeth of his owne heade this woorde So we telle you and him in Theodorite it us not so Ergo it remaineth saye ye VVee graunte the Substance or Nature of Breade and VVine remaineth after Consecration so as Gelasius vnderstandeth by the name of Substance whiche is nothinge elles but the very Nature as commonly we speake of Nature that is to saie the natural properties of Breade and VVine for so he expoundeth him selfe afterwarde sayinge Yet they remaine in the proprietie of their owne Nature They remaine likewise saithe Theodorite in their Former Substance Figure and Forme and be seene and felte as before And there to maie Damascenes definition of Substance perteine who saieth that Substance is euery that what so euer by it selfe is beinge and hath not beinge in an other And therefore sht be the Accidentes haue their beinge by themselues in this Sacramente and be not staied on any other thinge in this consideration Substance of them maye so be reported as if them selues were Substance VVhiche substantiall consistinge of the Accidentes lackinge a propre name because it is the mighty and extraordinary hande of God is also extraordinarely called of Gelasius and Theodoritus by the name whiche the thinge had before to witte the Substance of Breade and VVine And no maruell if they spake not in most exacte wise of this secrete pointe of Doctrine of Fourmes and Accidentes at what time it was not as yet by the Churche so clerely and fully discussed as it was neuer pet vntil this daie But sithens of the Schoolemen ignorante and Fantastical Sophisters it hathe benne more distinctly named the existence of Accidentes without their Subiect that is without an other thinge whereupon they mighte staye Againe whereas Breade and VVine by theire nature doo nourrishe this vertue also remaineth in the Accidentes geuen to them by the Almightie VVoorde of God who changeth Creatures to theire betteringe not to theire impairinge This was the meaninge of Gelasius and The doritus where they saye the Breade and VVine to remaine in theire Former Substance or Nature Otherwise shoulde they be contrary to them selues as they whiche also doo acknowledge the nature of Breade and VVine to be changed into a more excellent Substance by the workefull woorde of Christe The B. of Sarisburie As for these two Fathers Gelasius and Theodoretus notwithstandinge M. Hardinge would saeme to make smal accoumpte of them for that they be as he saithe but onely twoo yet he rather catcheth holde in somme darke or doubteful woorde by them vttered then he woulde séeme vtterly to geue them ouer Gelasius saithe The Sacramentes passe ouer into a Diuine Substance If he had saide They passe ouer into a Diuine Accidente it woulde somewhat better haue shadowed these mennes purpose But other Diuine Substance M. Hardinge can imagine none sauinge onely Christes Body Substantially and Really conteined vnder the Fourmes of Breade and Wine And this fantaste notwithstandinge Gelasius neuer knewe it muste néedes be allowed againste al that Gelasius him selfe can saie to the contrarie But if M. Hardinge had better remembred the placinge and meaninge of this woorde Substantia and that as wel Gelasius as other learned Fathers vse the same as Diuines and not as Natural Philosophers he should easily haue founde his owne errour It maie please thée therefore good Christian Reader to vnderstande That the Promise of Mercie The Grace of God Our Faithe in Christe Goddes Woorde the Holy Sacramentes that are the aides and healpes of our Faithe are of the Holy Anciente Writers called a Substance So S. Cyprian saithe Substantiam Salutis amittunt They lose the Substance of Saluation So saithe Irenaeus Quamuis sint in Operibus materialibus tamen putant se non amittere Spiritualem Substantiam Although they liue in worldly or filthy woorkes yet wey thinke they lose not the Spiritual Substance Likewise againe he saithe of the folies and Vanities of the Valentinian Heretiques Insubstantiuum ostendit figmentum ipsorum He shewed that theire Inuentions and Diuises were voide of Substance So S. Chrysostome Fides dat Substantiam rebus Imò potiùs non dat Substantiam sed ipsa est Substantia earum Faithe geueth thinges theire Substance Or rather it geueth not Substance vnto thinges but it selfe is theire Substance In like manner saithe Tertullian Deus Idololatriae Substantiam cohibuit God forebade the Substance of Idolatrie So saithe Abbate Panormitane Continentia non est de Substantia Ordinis Single or lose life is not of the Substance of Holy Orders And an other saithe Enim non est de Substantia Consecrationis This woorde Enim is not of the Substance of Consecration By these and other like examples it maie appeare that in cases of Religion substance is not euermore taken for Christes Body couered with Accidentes If al these examples wil not yet suffise to growe neare to our purpose S. Ambrose saithe Quid est Ieiunium nisi Substantia Imago Coelestis VVhat
is Fastinge but a Substance and an Image of Heauen Likewise Tertullian calleth Baptisme Diuinam Substantiam A Diuine Substance His woordes be these Quid festinat innocens aetas ad Remissionem Peccatorum Cautiùs agitur in saecularibus Vt cui Substantia terrena non creditur Diuina credatur VVhy hasteth this innocente age he meaneth Children to the Remission of their Sinnes VVee are mutche more wary in worldely thinges Is it meete wee shoulde committe the Sacramente of Baptisme whiche is a Diuine Substance vnto them vnto whome wee woulde not committe the Substance of the Earthe By these wee maie see in what sense Gelasius calleth the Sacramente of Thankesgeuinge A Diuine Substance Verily none otherwise but euen as S. Ambrose calleth Fastinge A heauenly Substance And as Tertullian calleth the Sacramente of Baptisme by the same woordes A Diuine Substance And what can al this auaile M. Hardinge to proue either his Transubstantiation or his Real Presence But why dealeth he so doubly Wherefore dissembleth he the woordes of Gelasius that immediatly in the same sentence wente before For Gelasius him selfe so clearely and plainely expoundeth his owne minde as no Louanian Doctour can doo it better Thus he saithe Non desinit esse Substantia Panis vel Natura Vini Et certè Imago similitudo Corporis Sanguinis Christi in Actione Mysteriorum celebratur There leaueth not to be the Substance of Breade or the Nature of VVine And in deede the Image or Representation and likenesse of the Body and Bloude of Christe is published in the Ministration of the Mysteries And againe in the woordes nexte immediately folowinge Sacramenta transeunt in Diuinam Spiritu Sancto perficiente Substantiam permanent tamen in suae proprietate Naturae The Sacramentes by the woorkinge of the Holy Ghoste passe into a Diuine Substance yet notwithstandinge they remaine stil in the propertie of their ovvne Nature This Image or Representation or Likenesse or Memorie of the Body and Bloude of Christe is it that Gelasius calleth the Diuine Substance And in like sense S. Augustine calleth the same Coelestem Panem The Heauenly Breade Thus he writeth as he is alleged by Gratian Coelestis Panis qui Caro Christi est suo modo vocatur Corpus Christi cùm reuera sit Sacramentum Corporis Christi The Heauenly Breade of the Sacramente whiche is the Fleashe of Christe after his sorte is called the Body of Christe whereas in deede it is the Sacramente of Christes Body Likewise saithe S. Cyprian Diuersa Nomina vel Species ad Vnam reducuntur Essentiam Significantia Significata eisdem vocabulis censentur Diuerse names or kindes of thinges are brought vnto one Substance That is to saie The thinges that doo Signifie and the thinges that be Signified are reckened bothe by one name That is as y Body of Christe is called Breade so is the Breade called Christes Body To be shorte as Gelasius calleth the Sacramente A Diuine Substance euen so Gratian saithe to the same purpose Quidam non improbabiliter exponunt hoc loco Carnis Sanguinis Veritatem ipsam earundem efficientiam id est peccatorum Remissionem Somme there be that in this place not without good reason by these woordes The Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie The Remission of Sinnes For answeare vnto Theodoretus it maie please thée for sparinge of time to reade my Former Replie to M. Hardinge It is true that Theodorete saithe The Mystical Tokens that is to saie the Sacramentes be vnderstoode to be the thinges whiche they be made and be beleeued That is That they be Mysteries of Christes Body or that in a Mysterie or by waie of a Sacramente they be the Body of Christe But it is true also that he saithe bothe immediately folowinge in the same place and also before Signa Mystica post Sanctificationem non recedunt à Natura sua Manent enim in Priori Substantia Figura Forma The Mystical Tokens or Sacramentes after the Consecration departe not from their ovvne Nature For they remaine stil in their Former Substance and Fourme and Figure And as I haue often alleged orte of S. Augustine In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat they be in déede and of theire owne Nature but what they Signifie So saithe S. Chrysostome Antequà m Panis Sanctificetur Panem eum nominamus Diuina autem illum Gratia sanctificante mediante Sacerdote liberatus est quidem ab appellatione Panis Dignus autem habitus est Dominici Corporis appellatione Etiamsi Natura Panis in illo remanserit Before the Breade be Sanctified wee calle it Breade But after that by the meane of the Prieste the Heauenly Grace hath hallowed it it is discharged from the name of Breade and is vouchesaued to be called by the name of our Lordes Body notvvithstandinge the Nature of the Breade remaine stil So saith Theodorete him selfe Seruator noster commutauit nomina Corpori quidem Symboli nomen dedit Symbolo verò nomen Corporis Our Saueour hath made exchange of y◠names And vnto his Body hath geuen y◠name of Breade whiche is the Sacrament and vnto the Sacrament hath geuen the name of his Body Neuerthelesse notwithstandinge these woordes bothe of Theodoretus and of Gelasius The Substance of Breade and VVine after the vvoordes of Consecration remaineth stil be so plaine that noman without blusshinge maie denie them Yet hathe M. Hardinge one good shifte leaste in stoare The Substance saith be sommetimes is vsed for the Accidente euen as discretely and to so good pourpose as if he had said Fire is Water or Light is Darkenesse And so by this Construction Substance sommetimes is no Substance This is M. Hardinges owne peculiare Diuinitie without the witnesse of any of al the Learned Fathers Gréeke or Latine one or other For good Reader thou maiste not thinke that any man either wel aduised or learned woulde saie the like The Fathers saithe he spake not hereof in moste exacte vvise Perhaps they had not Learned theire Logique Rules or vnderstoode not the Principles of Natural reason no not so mutche as a childe maie easily vnderstand but vsed Substance for Accidentes Accidentes for Substance and one thinge for an other as menne that knewe not what they saide In deede M. Hardinge this is not as you saie Exacte vvise It séemeth rather to be Exacte folie Ye adde further Damascene saithe Substance is euery that what so euer by it selfe is beinge and hathe no beinge in an other What needed you here to allege Damascene Children know that Aristotle and others longe before him wrote the like Notwithstandinge to this Maior ye set a Minor of your owne These Accidentes saie you haue theire beinge by them selues and be not staide in any other thinge O M.