perteine not vnto the Sacrament Againe it is but a simple gheasse to builde Religion vpon an Errour He mighte rather say thus The Capernaites thought they shoulde eate Christes Fleashe Really and Fleashely with their mouthes But that was not Christes meaninge as it wel appeareth for they were deceiued Ergo Christe meante not they shoulde eate his Fleashe Really and Fleashely with their mouthes He addeth further If Christe had meante He woulde geue them onely a Figure of his Bodie in his remembrance there had beene no cause why either the Capernaites or any other shoulde be offended Neither dooe we saye That Christe in the sixthe Chapter of Iohn speakinge of the Spiritual Eatinge by Faithe made mention of any Figure but onely of his very Fleashe and very Bloude in deede and verily to be eaten and dronken Notwithstandinge we saye that Christe afterwarde in his Last Supper vnto the same Spiritual Eatinge added also an outwarde Sacrament whiche of the Olde Fathers is oftentimes and commonly called a Figure But hereof groweth M. Hardinges errour for that as Origen saithe He putteth no difference bytweene the Bodie and the Sprite and thinges seuerally perteininge to them bothe The Breade is a Figure but Christes Bodie is the thinge it selfe and no Figure The Breade is in the Earthe Christes Bodie is in Heauen The breade is subiecte to Corruption Christes Bodie is Immortal and Glorious subiecte to no Corruption Therefore Rabanus Maurus saithe Sacramentum ore percipitur virtute Sacramenti interior homo satiatur Sacramentum in alimentum Corporis redigitur virtute Sacramenti aeternam vitam adipiscimur The Sacrament is receiued with the mouthe by the Vertue of the Sacrament the Inner Man is repaired The Sacrament is turned into the nourishinge of the Bodie by the Vertue of the Sacrament we geate euerlastinge life And S. Augustine saithe Sacramentum de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius Sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacrament is receiued from the Lordes Table of some vnto life of some vnto destruction But the thiâ—â— it selfe whereof it is a Sacrament that is the Bodie of Christe is receiued of euery man vnto life and of nomâ—â— vnto Destruction who so euer be partaker of it M. Hardinge The .4 Diuision To conclude shortely If Christe woulde so haue beene vnderstanded as though he had meante to geue but a Figure onely of his Bodie it had beene no neede for him to haue alleged his Omnipotencie and almighty power to his Disciples thereby the rather to bringe them to beleefe of his True Bodie to be geuen them to eate Hoc vos scandalizat Doth this offende you saith he VVhat if you see the Sonne of man ascende where he was before it is the spirite that geueth life c. As though he had saide ye consider onely my humanitie that seemeth weake and fraile neither doo you esteeme my diuine power by the greate miracles I haue wrought But when as ye shal see me by power of my Godhead ascende into Heauen from whence I came vnto you wil you then also stande in doubte whether ye may beleeue that I geue you my very Bodie to be eaten Thus by signifieing his diuine power Christe confounded their vnbeleefe touchinge the veritie and substance of his Bodie that he promised to geue them in meate The B. of Sarisburie M. Hardinge wandreth stil aboute his Figures and out of Goddes Omnipotent Power diuiseth a very féeble argument For thus he reasoneth Christe maketh mention of his Ascension into Heauen Ergo His Bodie is Really in the Sacrament He hath no iust cause to be offended for that I lay his Logique thus abroade It behooueth the Reader to sée by what force eche thinge is prooued Uerily if he Conclude not thus he renneth at riotte and Concludeth nothinge As touchinge Christes Ascension into Heauen S. Augustine other Ancient Fathers séeme to vse the same to prooue That there is no such grosse presence in the Sacrament S. Augustine thereof writeth thus Si ergo videritis Filium hominis Ascendentem c. If you shal see the Sonne of man ascendinge vp where he was before c. And what is this Hereby he openeth that thinge wherewith they were offended For they thought he woulde geue them his Bodie But he tolde them that he would Ascende into Heauen and that whole as he was When ye shal see the Sonne of man Ascende thither where he was before then shal you see that he geueth not his Bodie in suche sorte as you imagine then shal you perceiue that his Grace is not consumed or wasted by morsels S. Chrysostome saith as it is before alleged Ad alta oportet eum contendere qui ad hoc Corpus accedit Aquilarum non graculorum est haec Mensa He must mounte on high that wil come to this Bodie For this Table serueth for Egles and not for Iayes So saith S. Hierome Ascendamus cum Domino in Coenaculum magnum stratum muÌ„datum accipiamus ab eo Sursum Calicem Noui Testamenti Let vs goe vp with the Lorde into Heauen into that greate Parlar spreadde and cleane and let vs receiue of him aboue the Cuppe of the New Testament The like might be alleged of other moe Catholique and Ancient Fathers For Cyrillus saith in most plaine woordes Sacramentum nostrum Hominis manducationem non asserit mentes credentium ad crassas cogitationes irreligiosè inducens Our Sacrament auoucheth not the Eatinge of a Man leadinge the mindes of the Faithful in vngodly manner to grosse or fleashly cogitations Doublesse it séemeth to make very simple proufe of M. Hardinges side to say thus Christes Bodie is Ascended into Heauen Ergo The same Bodie is Really and Fleashely in the Sacrament But M. Hardinge wil say Christe speaking to the Capernaites made mention of his Omnipotent Power Therfore in the Sacrament there must néedes be a Fleashly Presence First as it is before alleged Nicolas Lyra saith Christes woordes to the Capernaites perteine nothing to the Sacrament but onely vnto the Spiritual Eatinge of Christes Bodie whiche in deede is the Omnipotent Worke of the Spirite of God And againe would M. Harding make al the worlde beléeue if Christes Body be not fleashly and grossely in the Sacrament according to his fantasie that then God therefore is not Omnipotent Uerily the olde Catholique Fathers acknowlege Gods Omnipotencie in the Water of Baptisme yet is not Christe therefore Really Present in the water S. Chrysostome saith Cum Baptizaris Sacerdos te non Baptizat Sed Deus est qui Caput tuum Inuisibili Potentia continet nec Angelus nec Archangelus nec vllus alius audet accedere tangere When thou art Baptized it is not the Prâ—est that dippeth thee but it is God that by his Inuisible Power
the waie that S. Cyprian in this place speaketh not one woorde of the Adoration of the Sacrament As for M. Hardinges gheasses they importe no proofe By the way as S. Cyprian saith The Diuine Essence as M. Hardinge turneth it infuseth it selfe into the Uisible Sacramente so doeth Paulinus saie of the Water of Baptisme CoÌ„cipit vnda DeuÌ„ The Water conceiueth or receiueth God And S. Augustine speakinge likewise of Baptisme Sacramento suo Diuina Virtus assistit The diuine power of God is assistent vnto the Sacramente M. Hardinge The .21 Diuision Chrysostome hath a notable place for the adoration of Christes Bodie in the Sacrament in his CoÌ„mentaries vpon S. Paule where he affirmeth also the 169 Real presence and the sacrifice Let vs not let vs not saith he be willinge impudently to kille our selues And when thou seest that Bodie set foorth saie with thee self For cause of this Bodie I am no lenger earth and ashes no lenger captiue but free This Bodie fastened on the Crosse and beaten was not ouercome with Death After this he exhorteth al to adore and worship our lordes bodie in the Sacrament This Bodie saith he the VVise Menne worshipped in the stalle and hauinge taken a longe iourney beinge both wicked and aliantes with very greate feare and tremblinge adored him VVherefore let vs folowe at least those aliantes vs I saie that are Citizens of heauen For they where as they sawe but that stalle and Cabben onely and none of al the thinges thou seest nowe came notwithstandinge with the greatest reuerence and feare that was possible But thou seest it not in a stalle of beastes but on the aultar not a woman to holde it in her armes but a priest present and the holy Ghost plentifully spreadde vpon the sacrifice This Father in his Masse maketh a praier in presence of the Blessed Sacrament almost with the same woordes that S. Basile did Attende Domine Iesu Christe Deus noster c. Looke vpon vs O Lorde Iesus Christe our God from thy holy habitacle and from the Throne of the Glorie of thy Kingdome and come to sanctifie vs who sittest on high with the Father and art here inuisibly with vs and make vs worthy by thy mightie hande that we maie be partakers of thy vnspotted Bodie and pretiouse Bloude and through vs al the people In the same Chrysostomes Liturgie or Masse a most euident testimonie of Adoration of the Sacrament is thus vttered Sacerdos adorat Diaconus in eo quo est loco ter secretò dicentes Deus propitius esto c. The priest adoreth and the Deacon likewise in the place he standeth in â–ª saieinge three times secretely God be merciful to me a sinner So the people and likewise al make theire Adoration deuoutely and reuerently In the same father is an other praier whiche the Greeke priestes doo vse to this daie at theire Adoration of Christes Bodie in the Sacrament and it is expressed in these woordes Domine non sum dignus c. Lorde I am not worthy that thou enter vnder the filthie roofe of my Soule But as thou tookest in good parte to lie in the denne and stalle of brute beastes and in the house of Simon the Leprouse receiuedst also a harlot and a sinner like me cominge vnto the Vouchesafe also to enter into the stalle of my Soule voide of reason and into my filthie Bodie beinge deade and Leprouse And as thou didst not abhorre the fowle mouth of a harlot kissinge thine vndefiled feete So my Lorde God abhorre not me though a sinner but vouchesafe of thy goodnes and benignitie that I maie be made partaker of thy most holy Bodie and Bloude The B. of Sarisburie The answeare that is already made vnto Dionysius and Origen maie also serue to that is here alleged of Chrysostome Yet for some further declaration of Chrysostomes meaninge it maie please thée good Christian Reader to vnderstande that Chrysostome in the very same Homilie here alleged writeth thus Quid Significat panis Corpus Christi What dooth the Breade Signifie The Bodie of Christe And in his Homilies vpon S. Matthew he writeth thus In istis vasis non est Verum Corpus Christi sed Mysterium Corporis eius continetur In these vesselles is not the very Bodie of Christe but a Mysterie of his Bodie is therein conteined And therefore in the same Homilie vpon the Epistle to the Corinthians he withdraweth the mindes of the people from the Sensible Elementes of the Breade and the Wine and lifteth them vp by Spiritual cogitations into Heauen Thus he speaketh vnto the people Vbi Cadauer ibi Aquilae Cadauer est Domini Corpus propter Mortem Aquilas autem appellat vt ostendat ad alâ—a â—um oportere contendere qui ad hoc Corpus accedit Where as the Carkesse is there are the Eagles The Carkesse is the Lordes Bodie bicause of his Death But Eagles he nameth to shewe that he must flee on high that wil comme neare to that Bodie Afterwarde he addeth thus Ascende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Therefore goe vp vnto the gates of Heauen and marke diligently Naie I saie not to the gates of Heauen but of the Heauen of Heauens then shalt thou see the thinges that I speake of Thus therefore that Godly Father Chrysostome dealeth with his people as if they were already in Heauen and willeth them to beholde not the Breade and Wine whiche are thinges corruptible but the very Bodie and Bloude of Christe not the outwarde Sacrament but the Substance of the Sacrament not the thinges that lie present before them but the thinges that touching Bodily Presence are awaie For in the holy Communion there is none other sight laide before vs but onely the Crosse and Death of Christe and that Lambe of God that taketh awaie the sinnes of the worlde And the very cogitation hereof saith S. Augustine so mooueth our hartes as if we sawe Christe hanginge presently before vs vpon his Crosse. In this wise therefore hauinge remoued the peoples hartes into Heauen and placed them euen in the sight of Christe he saith further vnto them For this Bodies sake thou art no lenger dust and ashes This Bodie hath made the free This Bodie was broken for thee vpon the Crosse This Bodie must wee Adoure as the Wise men did This Bodie not nowe vpon the Earth but at the Right hande of God in Heauen This Bodie that thou seest with thy Sprite and touchest with thy Faith whereof the Sacrament that thou receiuest is a Mysterie So saith Emissenus Sacrum Dei tui Corpus Fide respice mente continge Cordis manu suscipe With thy Faith beholde the holy Bodie of thy God touche it with thy minde receiue it with the hande of thy Harte But M. Hardinge wil replie Chrysostome saith As Christe was
Earthe Earth bicause Fleashe is of Earth and of the Fleashe of Marie he tooke Fleash And bicause he walked here in Fleashe and that very Fleashe he gaue vs to eate to Saluation and noman eateth that Fleash except firste he adore it it is founde out how such a footestoole of our Lorde may be adored and howe we not onely sinne not by adoringe but sinne by not adoringe Doth not the Fleashe quicken and geue life Our Lorde himselfe saide when he spake of the commendation it selfe of that Earthe It is the spirite that quickeneth but the Fleashe profiteth nothinge Therfore when thou bowest thee selfe and fallest downe to euery such Earthe beholde it not as Earth but that holy One whose footestoole it is that thou doest adore for bicause of him thou doest adore And therefore here he added Adore ye his footestoole bicause it is Holy VVho is Holy He for whose loue thou adorest his footestoole And when thou adorest him remaine not by cogitation in Fleashe that thou be not quickened of the Spirite For the Spirite saithe he quickeneth and the Fleashe profiteth nothinge And then when our Lorde commended this vnto vs he had spoken of his Fleashe and had saide Excepte a man eate my Fleashe he shal not haue in him life Euerlastinge The B. of Sarisburie S. Ambrose and S. Augustine as thei agrée togeather for the exposition of the Psalme so touchinge the mater it selfe neither doo they any wise disagree from vs nor any wise agrée with M. Hardinge They teache vs humbly to Adoure Christes Fleashe but they teache vs not to Adoure the Sacrament of Christes Fleashe Thus M. Hardinge hath taken a néedeles labour to prooue a mater that is already prooued but the thinge that he should haue prooued he toucheth not This is to bolde abusinge of the simple Reader to beare him in hande that these godly Fathers teache vs to Adoure the Sacrament that spake not one woorde of Adouringe the Sacrament But M. Hardinge wil saie VVe must Adoure the Fleashe of Christe We graunt we beléeue it it is our Faithe we teache the people as the olde learned Fathers did that noman eateth that Fleashe but first he Adoureth it and that he deadly offendeth God and is wicked and gilty of the Lordes Bodie that Adoureth it not But as we Eate it so we Adoure it We eate it sittinge in Heauen at the Right hande of God Thither we lifte vp our hartes and there we Adoure it S. Ambrose saithe Stephanus in terris positus Christum tangit in Coelo Steuen standinge in the Earth toucheth Christe beinge in Heauen Againe he saithe Non Corporali tactu Christum sed Fide tangimus We touche Christe by Faithe and not by Corporal touching And as we touche Christe so we sée him that is with the Spiritual eies of our Faithe and not otherwise So S. Ambrose saithe in the place before alleged Stephanus intra Coelos Dominum cernit absentem Steuen seeth Christe beinge absente within the Heauens And for proufe hereof that al that Glorious â—â—ght was meere Spiritual and not offered to the Corporal eie of the Bodie S. Augustine saith that S. Steuen stoode then vnder a roofe before the Iudges and sawe the Heauens open when with his Bodily eies he was not hable to looke vp and to see the Heauens There wee sée Christes Bodie there we Approache vnto it there wee touche it there we Taste it there we eate it there we Adoure it And doothe M. Hardinge thinke that the Religion of Christe is so Grosse and so sensible that wee cannot Eate or Adoure his Bodie onlesse it lye Corporally Present before our eies Uerily S. Augustine saithe Si Resurrexistis cum Christo dicit Fidelibus dicit Corpus Sanguinem Domini accipientibus Si Resurrexistis cum Christo que sursum suÌ„t sapite vbi Christus est in Dextra Dei sedeÌ„s Quae sursum sunt quaerite non quae super Terram If ye be rysen agayne with Christe S. Paule saithe vnto the faitheful and vnto them that receiue the Bodie â—nd Bloude of Christe If ye be risen againe with Christe sauer the thinges that be aboue where Christe is sittinge at the right hande of God Seeke the thinges that be aboue and not the thinges that be vpon the Earthe And in this very place by M. Hardinge alleged he saithe Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis Vnderstande you Spiritually that I haue saide vnto you You shal not Eate with your bodily Mouthes this Bodie of mine that ye see Thus S. Augustine in the same place expoundeth and openeth his owne meaninge Doubtlesse as the wicked maye dishonour Christe so maye the Godly honour him But the wicked as S. Paule saith doo Crucifie the Sonne of God beinge in Heauen and Christe beinge in Heauen saithe vnto Paule beinge in the Earthe benethe Saule Saule Why doost thou persecute me Therefore the Godly beinge in Earthe may likewise Adoure and Honour Christe beinge in Heauen But they wil replie S. Ambrose saithe We doo Adoure Christes Fleashe in the Mysteries Hereof groweth their whole errour For S. Ambrose saithe not We doo Adoure the Mysteries or the Fleashe of Christe Really Present or Materially Conteined in the Mysteries as it is supposed by M. Hardinge Onely he saithe We Adoure Christes Fleashe in the Mysteries that is to saye In the Ministration of the Mysteries And doubtelesse it is our dutie to Adoure the Bodie of Christe in the Woorde of God in the Sacrament of Baptisme in the Mysteries of Christes Bodie and Bloude and where so euer we sée any steppe or token of it but specially in the Holy Mysteries for that there is liuely laide foorthe before vs the whole storie of Christes Conuersation in the Fleash But this Adoration as it is saide before neither is directed to the Sacramentes nor requireth any Corporal or Real Presence So S. Hierome saithe Paula Adoured Christe in the Stalle And That he him selfe Adoured Christe in the Graue And S. Chrysostome teacheth vs To Adoure Christes Bodie in the Sacrament of Baptisme Yet neither was Christes Bodie then Really Present in the Stalle or Graue nor is it now present in the Water of Baptisme Thus S. Ambrose saithe Wee Adoure the Fleashe of Christe in the Mysteries M. Hardinge The .23 Diuision Againe S. Augustine sheweth the maner and custome of his time touchinge the adoration of Christe in the Sacrament writinge thus ad Honoraâ—um vpon the verse of the .21 Psalme Edent pauperes saturabuntur that is the poore shal eate and be filled and vpon that other Manducauerunt adorauerunt omnes diuites terrae al the ritche of the earth haue eaten and adored It is not without cause saith he that the riche and the poore be so distincted that of the poore it was saide before the poore shal eate and be filled and here of
Crosse is become a perpetual and continual oblation not in the same manner of offeringe but in the same vertue and power of the thinge offered For since that time the same Body of Christe appearinge alwaies before the face of God in Heauen presenteth and exhibiteth it selfe for our reconciliation And likewise it is exhibited and offered 237 by his owne commaundement here in earthe in the Masse where he is bothe Prieste and Sacrifice offerer and oblation verely and in deede though in Mysterie and by way of commemoration that thereby we may be made pertakers of the reconciliation performed applyinge the same vnto vs so farre as in this behalfe man may applie through Faithe and deuotion no lesse then if we sawe with our eies presently his Body hanginge on the Crosse before vs and streames of Bloude issuinge foorthe And so it is a Sacrifice in very deede propitiatorie not for our acte or worke but for his owne woorke already done and accepted To this onely we must ascribe remission and remoouinge of our Sinnes The B. of Sarisburie Here M. Hardinge is driuen to make woonderful harde shifte and to leaue al the whole companie of his Schooledoctours and to goe alone The Masse saithe he sometime signifieth the Bodie of Christe Sometime saie you And at what time I beseeche you And if at one time why not at al times what Ancient Doctour or Holy Father euer tolde vs this tale But let vs geue M. Hardinge leaue to make somewhat of him selfe and to vpholde his strange Religion with strange phrases and Formes of speache For he hopeth that what so euer he liste to say the ignorant people wil beléeue him But wherefore allegeth he not either the Scriptures or some Olde Councel or some Ancient Doctour at the leaste some one or other of his owne Schooledoctours Innocentius Thomas Scotus Alexander Henricus de Gandauo Robertus de collo torto or some other like in this behalfe Is there none of al these that euer coulde vnderstande that the Masse is the Bodie of Christe And muste wée néedes beléeue M. Hardinge in so strange a mater without witnes Uerily if the Masse accordinge to this newe Doctrine be Christes Bodie and that verily and in déede without shifte or healpe of Figure then was the Masse Borne of the Blissed Uirgin then was it Crucified then was it Buried in the Graue For al these thinges happened to the Bodie of Christe Then who so euer denieth the Masse denieth Christes Bodie and who so euer beléeueth Christes Bodie beléeueth the Masse But what shoulde M. Hardinge doo A monstrous Doctrine requireth a monstrous kinde of woordes In deede Christes Bodie Crucified was the Price and Propitiation for al our Sinnes Christe with one Oblation hath made perfite for euer al that be Sanctified For in his Fleashe he was that Lambe of God that hath taken awaie the Sinnes of the Worlde And nowe in the same Fleashe he appeareth before God and euermore intreateth for our Sinnes But M. Hardinge what is al this to your Masse Who euer bade you to Sacrifice Christe vnto his Father Who euer warranted you that your Sacrifice diuised by your selues should be of the same vertue and power as you saie that was the Sacrifice of Christe him selfe vpon his Crosse who euer tolde you that your Sacrifice shoulde be the Price and Propitiation for the sinnes of the whole worlde Or that Christe in your Masse shoulde euermore appeare before God and intreate for vs But why adde you farther this Special exception of your selfe And this not for that it is offered of the Prieste in the Masse Specially What needeth you with this so Special prouiso so finely to mince this mater Why shoulde you so Specially dishable or discredite the Unblouddy Sacrifice of the Churche If the Fleashe of Christe be not Specially auaileable for that as you saie it is offered by the Prieste howe then beinge so offered can it be propitiatorie for our sinnes If it be propitiatorie in deede and if the Prieste offer vp Christe vnto his Father and that in al respectes of power and Uertue as effectual and auaileable as that Christe him selfe offered vpon the Crosse howe then is it not Specially profitable for that as you saie it is offered by the Prieste Ye shoulde haue brought some Daniel with you to expounde your dreame or some skilful Surueiour to parte tenures bitweene Christe and the Prieste and to limit eche parte Generally and Specially his owne right O M. Hardinge what a miserable Doctrine is this Remooue onely this vaine shewe of strange Woordes wherewith ye delite to astonne the simple and the reste that remaineth is lesse then nothinge M. Hardinge The .3 Diuision If the terme Masse be taken for the acte of the Prieste in respecte of any his onely dooinge it is not able to remooue Sinne. For so we shoulde make the Prieste Goddes peere and his acte equal with the Passion of Christe as our aduersaries doo vniustly sclaunder vs. Yet hath the Masse vertue and effecte in some degree and is acceptable to God by reason of the oblation of the Sacrifice whiche in the Masse is done by the offerer without respecte had to Christes institution euen for the faithful praier and deuotion of the partie that offereth whiche the Schooledoctours terme ex opere operantis For then the oblation seemeth to be moste acceptable to God when it is offered by some that is acceptable Now the partie that offereth is of two sortes The one offereth immediatly and personally the other offereth mediatly or by meane of an other and principally The firste is the Prieste that consecrateth offereth and receiueth the Sacrament who so dothe these thinges in his owne person yet by Goddes auctoritie as none other in so offeringe is concurrent with him The partie that offereth mediatly or by meane of an other and principally is the Churche militant in whose person the Prieste offereth and whose minister he is in offering For this is the Sacrifice of the whole Churche The firste partie that offereth is not alwaies acceptable to God neither alwaies pleaseth him because oftentimes he is a Sinner The seconde partie that offereth is euermore acceptable to God because the Churche is alwaies Holy belooued and the onely spouse of Christe And in this respecte the Masse is an acceptable seruice to God Ex opere operantis and is not without cause and reason called a Sacrifice Propitiatorie not for that it deserueth mercie at Goddes hande of it selfe as Christe doothe who onely is in that principal and special sorte a Sacrifice Propitiatorie but for that it mooueth God to geue mercie and remission of Sinne already deserued by Christe In this degree of a Sacrifice propitiatorie wee maye put Praier a contrite Harte Almose forgeuinge of our neighbour c. This may easely be prooued by the holy Fathers Origens woordes be very plaine Si respicias ad illam commemorationem de qua dicit Dominus Hoc
Deathe vntil I come I meane that they that died for the Lordes Deathe may reaste vnder the Mysterie of his Sacramente After this he returneth againe to the Soules of the Blissed Martyrs vnder the Aultar in Heauen Legimus plaerósque Iustorum Abrahae sinibus refoueri c. VVee reade saithe S. Augustine that many Iuste menne are refreashed in Abrahams bosome and that many are in the pleasures of Paradise Yet noman deserued better then the Martyrs to reaste there in Heauen where as Christe is bothe the Sacrifice and the Priest I meane that they may enioye Goddes fauoure by the offeringe of that Sacrifice and may receiue the Blissinge and Ministerie of that Prieste Hereby it is plaine that S. Augustine speaketh of Heauen and not of Earth nor of Purgatorie Of the Soules receiued abooue and not of the Bodies buried beneathe For al these thinges S. Iohn by Reuelation sawe in Heauen And for proufe hereof S. Augustine addeth further Inter coeteros igitur Martyres quos sub Ara Dei consistere praedicamus etiam beatas illas Infantum lactentium pro Christo priâ—itias Martyrum laudemus Therefore emongest the reste of the Martyrs whome wee saie to be vnder the Aultar of God in Heauen let vs commende those blissed firste fruites of suckinge Infantes that were Martyrs for Christe This is S. Augustines plaine and vndoubted meaninge But M. Hardinge to serue his turne is faine of Soules to make Bodies of Ioie to make Paine and of Heauen to make Purgatorie And yet in al this greate a doo findeth neither Opus Operatum nor his Masse Thus is it lawful for these menne to carrie aboute and to vse their Readers Touchinge the substance of this Doctrine whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike notwithstandinge it were not longe sithence generally receiued bothe in schooles and Churches and counted Catholique Origen that Ancient learned Father writeth thus Quod sanctificatur per Verbum Dei per Obsecrationem non sâ—apte natura sanctificat vtentem Nam id si esset sanctificaret etiam illum qui comedit indignè Domino The thinge that is Sanctified by the Woorde of God and by praier of his owne Nature or Ex Opere Operato Sanctifieth not him that vseth it For otherwise it shoulde sanctifie him that eateth vnwoorthily of the Lorde Againe he saithe Assiduitas Communicationis alia similia non ipsae sunt Iustitiae sed conditurae habentur Iustitiarum Res autem Spirituales quae ex se ipsis Iustitiae sunt dicuntur Iudicium Misericordia Fides The often vsinge of the Communion and other like thinges be not righteousnesse it selfe of it selfe or of the woorke that there is wrought but onely the seasoninge and settinge foorthe of righteousnesse But the Spiritual thinges whiche be righteousnesse it selfe are called Iudgement Mercie and Faithe So S. Hierome Ne quis confidat in eo solo quòd Baptizatus est aut in esca Spirituali vel potu putet Deum sibi parcere si peccauerit Let noman presume of this thinge onely that he is Baptized nor let him thinke that God for Receiuinge the Spiritual Meate or drinkinge the Spiritual Cuppe Ex Opere Operato wil pardonne him if he offende So S. Augustine Non ait Mundi estis propter Baptisma quo loti estis sed propter Verbum quod locutus sum vobis Christe saithe not Ye are Cleane for the Baptismes sake wherewith ye are wasshed but for the VVoordes sake that I haue spoken vnto you And againe Foelix Venter qui te portauit c. Blissed is that woombe that bare thee But Christe answeared Naie Blissed be they that heare the VVoorde of God and keepe the same That is to say My Mother whome ye cal Blissed thereof is Blissed for that shee keepeth the VVoorde of God Likewise againe Materna propinquitas nihil Matri profuisset nisi Foelicius Christum in Corde quà m in Carne gestasset The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al onles she had more blissedly carried Christe in her Harte then in her Bodie Uerily to asscribe Felicitie or Remission of Sinne whiche is the Inwarde Woorke of the Holy Ghoste vnto any manner Outwarde Action what so euer it is a Superstitious a grosse and a Iewishe errour Origen of the Sacramente of Circumcision writeth thus Circuncisionis nisi reddatur ratio nutus tantùm est Circuncisio opus mutum Onles there be a reason yelded of the meaninge of Circumcision it is but an Outwarde Shewe and a dumme laboure and auaileth nothinge And touchinge the vse and order of the Holy Mysteries Christe saithe not Doo this for Remission of your Sinnes but Doo this in my Remembrance The Onely and euerlasting Sacrifice for Sinne is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature and Substance of our Fleash at the Right Hande of his Father and euermore maketh intercession for vs and is the onely Sacrifice and Propitiation for our Sinnes What so euer Doctrine is contrary to this Doctrine is Wicked and Blasphemous and as M. Hardinge hath confessed iniurious to the Glorie and Crosse of Christe FINIS THE XXI ARTICLE OF LORDE AND GOD. The B. of Sarisburie Or that then any Christian man called the Sacramente his Lorde and God M. Hardinge The .1 Diuision This woorde Sacrament as is declared before is of the Fathers taken two waies 239 Either for the onely outward formes of Breade and VVine whiche are the holy Signe of the very Body and Bloude of Christe present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes and also of the very Body and Bloude of Christe 240 verily Present 240 whiche S. Augustine calleth the Inuisible grace and the thinge of the Sacrament 240 And Ireneus calleth it Rem Coelestem the Heauenly thinge as that other Rem Terrenam the Earthly thinge Taken the first waie As emonge the learned Fathers it was neuer taken No Christen man euer honoured it with the name of Lorde and God For that were plaine Idolatrie to attribute the name of the Creatour to the Creature But taken in the seconde signification As no Ancient Father euer tooke it It hath alwaies of Christen people and of the learned Fathers of the Churche ben called by the name of Lorde and God And of right so ought it to be for elles were it impietie and a denial of God not to cal Christ the Sonne of God by the name of Lorde and God who is not onely in trueth of Fleashe and Bloude in the Sacrament after whiche maner he is there Ex Vi Sacramenti but also the inseparable coniunction of bothe Natures in vnitie of person Ex necessaria concomitantia VVhole Christe God and man That the holy Fathers called the Sacrament taken in this sense Lorde and God I might prooue it by many
vnto Christe in Baptisme in Gods Woorde in the Sermon and in the Holy Communion not by moouinge of the Bodie or changinge of places but by the Deuotion of the harte and traueile of the minde Now that the Reader him selfe may see some parte of M. Hardinges courteous dealinge in this behalfe it shal not be amisse briefely to touche certaine other woordes of Chrysostome that immediatly wente before by whiche woordes he seemeth of purpose to teache vs where wée ought to séeke for Christe and by what waies and meanes wée maie comme vnto him His woordes be these Aquilae in hac vita facti ad ipsum Coelum euolemus caet Beinge made Eagles in this life let vs flee vp into Heauen or rather abooue the Heauens For where as the Carkesse is there are the Eagles The Carkesse is our Lordes Bodie in respecte of his Death But he calleth vs Eagles to shewe vs that who so wil comme neare to that Bodie must mounte on highe and haue no dealinge with the Earth nor to bowe downewarde or to creepe beneathe but euer to soare alofte and to beholde the Sonne of Iustice and to haue a quicke eie in our harte Thus S. Chrysostome teacheth vs bothe where Christe reasteth in the Glorie of his Father and by what meanes wée maie comme vnto him and with what eies wée maie beholde him Then hauinge thus auaunced our mindes into Heauen he saithe Propter hoc Corpus c. For this Bodies sake that I sée at the Right hande of God I am â—omore a prisoner I am no lenger dust and asshes Touchinge the Sacrament by these most plaine woordes he calleth it Breade For thus he saithe euen in the same Homilie Quid significat Panis Corpus Christi What doothe the Breade of the Sacramente Signifie He answeareth The Bodie of Christe He saith not The Breade is Christe But The Breade Signifieth the Bodie of Christe Yet notwithstandinge M. Hardinge saithe that these woordes Accedamus ad Deum importe as muche as Let vs comme to the Sacramente And thereof imagineth that the Sacramente by plaine woordes is called God But in deede that Holy Father by these woordes carrieth vs so far abooue M. Hardinges God as the Sprite is abooue the Bodie or as Heauen is abooue the Earthe For he teacheth vs to comme to Christes Bodie not as lieinge presently before our eies but as beinge in the Glorie of God in Heauen M. Hardinge The .6 Diuision And least this sense taken of Chrysostome shoulde seeme ouer straunge this place of S. Ambrose who liued in the same time and agreeth with him thoroughly in doctrine may seeme to leade vs to the same Quid edamus quid bibamus alibi tibi per Prophetam Spiritus Sanctus expressit dicens Gustate videte quoniam suauis est Dominus beatus vir qui sperat in eo In illo Sacramento Christus est quia Corpus est Christi VVhat wee ought to eate and what wee ought to drinke the Holy Ghoste hath expressed by the Prophete in an other place sayeinge Taste and see how that our Lorde is sweete blessed is the man that trusteth in him In that Sacrament is Christe because there is the Body of Christe Here S. Ambrose 245 referring those woordes of the Psalme to the Sacrament calleth it Lorde and that Lorde in whom the man that trusteth is blessed who is God The B. of Sarisburie To saie that Christe is either in the Scriptures or in the Manna or in the Sacramente of Baptisme or in the Sacramente of his Bodie it is not newe Phrase or manner of speache but commonly vsed of the Ancient Fathers S. Hierome saithe Christus clausus latebat in Litera Christe laie hidden in the Letter S. Augustine saithe Pij in Manna Christum intellexerunt The Godly in Manna vnderstoode Christe Againe he saithe Vt Petra erat Christus propter firmitatem ita Manna erat Christus quia descendit de Coelo As the Rocke was Christe in respecte of Constancie and steaddinesse euen so was the Manna Christe bicause it came downe from Heauen S. Hierome saithe Lapis ille qui erat ad caput Iacob Christus erat Lapis ille Christus est The Stoane that laie vnder Iacobs heade was Christe That Stoane is Christe Origen saithe Mare Baptismus est Nubes Spiritus Sanctus est Agnus Saluator est The Sea is Baptisme The Clowde is the Holy Ghoste The Lambe is our Saueour And to be shorte a Doctour although not very anciente yet of M. Hardinges owne side one that wrote the Forte of Faithe and therefore in this case maie not iustly be refused writeth thus Christus vendebatur in Iosepho Suspendebatur in Botro Crucifigebatur in Serpente Christe was solde in Iosephe Hanged in the Cluster of grapes and Crucified in the Serpente Al these and sutche other like Phrases of speache must be taken not of any Real or Fleashely Beinge accordinge to the shewe of the letter but onely as in a Sacramente or in a Mysterie But M. Hardinge wil saie The Sacramente of S. Ambrose is called Lorde This is an other vntrueth and like the reste of M. Hardinges proufes Christe sittinge nowe at the Right hande of God is the Breade and foode of life Thither S. Ambrose calleth vs There he biddeth vs to taste and see that the Lorde is sweete and graceous And he addethe immediatly Beatus vir qui sperat in eo Blissed is the Man that trustethe in him Notwithstandinge it might very wel serue his purpose yet I thinke M. Hardinge wil not saie The man is blissed that trustethe in the Sacramente For so to saie as it shal hereafter appeare it were greate blasphemie And that S. Ambrose meante this not of the Sacramente but of the Bodie of Christe it selfe that is represented by the Sacramente it is plaine by other his woordes bothe goinge before and also immediatly folowinge after A litle before in the same Chapter he writeth thus Ante benedictionem verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly woordes it is called an other kinde But after Consecration the Bodie of Christe is Signified The woordes nexte folowinge in the same sentence are these Non ergo Corporalis esca sed Spiritualis est Therefore Christes Bodie is not Corporal foode to be receiued into the Bodie but Spiritual foode that is to saie to be receiued with the Sprite Whiche woordes M. Hardinge as his manner is thought it best skil to dissemble God quicken the inwarde senses of his vnderstandinge that he maie taste and sée that the Lorde is sweete and graceous M. Hardinge The .7 Diuision Agreeably to this saithe S. Augustine in a sermon de verbis Euangelij as Beda reciteth Qualem vocem Domini audistis inuitantis nos Quis vos inuitauit Quos inuitauit Et quis praeparauit Inuitauit Dominus seruos praeparauit eis cibum
shakinge and terroure of your swearde haue also hewen and cutte and slaine and filled your handes with the bloude of your Brethren Wherefore ye shoulde not take it in suche griefe that onely for distinctions sake by so Ciuile and courteous a name wee cal you our Aduersaries For findinge you armed with Swearde and Fiere and embrewed with our Bloude wée might wel haue spared you some other name That I saide Ye haue no suche assurance of the Ancient Fathers as ye haue borne vs in hande and as your frendes vpon your credite haue beléeued I saide it not neither of Ambition as you expounde it nor of Malice but forced thereto by your importunitie and with great griefe of minde Therefore ye did mee the greatter wronge to saie I came vaunting as Goliath and throwinge foorth my glooue like a chalenger and proclaiminge defiance to al the worlde In these woordes M. Hardinge Wise menne may finde some wante of your Modestie For who so auoucheth the manifest and knowen Trueth and saieth that you bothe haue béene deceiued your selues and also haue deceiued others ought not therefore to be called Goliath And notwithstandinge you haue aduentured your selfe to be the Noble Dauid to conquere this Giante yet for as muche as ye haue neither Dauids slinge in your hande nor Dauids stoanes in your scrippâ— and therefore not likely to woorke greate maisteries ye may not looke that the Ladies of Israel with their Lutes and Timbrelles wil receiue you in triumphe or singe before you Dauid hath conquered his tenne thousandes He rather is Goliath that setteth his face againste the Heauens and his foote in Emperours neckes and openeth his mouthe a wide to vtter blasphemies That soundeth out these woordes into al the worlde I cannot erre I haue al lawes bothe Spiritual and Temporal in my breaste I am aboue as General Councelles I may Iudge al men but al the worlde may not Iudge mee bee I neuer so wicked I am Kinge of Kinges and Lorde of Lordes I can doo what so euer Christe him selfe can doo I am al and aboue al Al power is geuen to mee as wel in Heauen as in Earthe Ye knowe whose woordes these bée by whom they are spoken by whom they are defended and to whom they are applied This séemeth to be the very expresse and liuely Image of Goliath That Goliath I saie whom nowe you sée knockte in the foreheade and fallinge downe not with force of worldly power but onely with that litle roughe despiced stoane of Goddes euerlastinge and heauenly Woorde Touchinge that moste woorthy and learned Father sometime your Maister D. Peter Martyr whom ye would séeme somewhat to commende not for his Doctrine from whiche you haue so suddainely fallen awaie but onely for his modestie it cannot be doubted but he beinge at Poissy in that woorthy assemblie in the presence of the Kinge and of other the Princes and Nobles of that Realme bothe did and spake that might stande with the trueth of the cause and also might wel become his owne personne But beinge demaunded his iudgement in these cases he would haue answeared euen as wee doo and woulde muche haue marueiled that any learned man would saie the contrary Not longe sithence ye made the Pulpites ringe that your Masse andâ— al other your whole Doctrine was assured vnto you by Christe and his Apostles and that for the same ye had the vndoubted continuance and succession of fiftéene hundred yéeres the consent of al the olde Councels Doctours and Fathers and al Antiquitie and the Uniuersal allowance of al the worlde Thus ye doubted not then to saie without feare of controlment of God or man Many thousandes thought ye dealte simply and woulde not deceiue them and therefore were easily leadde to beleeue you In this case Christian dewtie and Charitie required that the trueth and certaintie of your tales shoulde be opened that the simple mighte vnderstande ye had deceiued them and that of al that your so large talke and countenance of Antiquitie you were as you wel knowe vtterly hable to auouche nothinge Where as it so muche offendeth you that I shoulde so precisely auouche the Negatiue and require you to prooue your Affirmatiue whereof ye woulde séeme so wel assured it may please you to consider that S. Gregorie writinge against Iohn the Bishop of Constantinople that had intitled him selfe the Uniuersal Bishop of the whole world reasteth him selfe likewise vpon the Negatiue His woordes be these Nemo deâ—essorum meorum hoc superbo vocabulo vti consensit Nemo Romanorum Poâ—tificum hoc Singularitatis nomen assumpsit None of my Predecessours euer consented to vse this arrogante name No Bishop of Rome euer tooke vpon him this name of Singularitie S. Augustine when he had reckened vp al the Bishoppes of Rome before his time added thereto by a Negatiue In hoc ordine successionis nullus Donatista Episcopus inuenitur In this order of Succession there is founde no Bishop that was a Donatiste Yet neither S. Augustine nor S. Gregorie was euer condemned for Goliath By the like Negatiue you M. Hardinge your selfe saie although vntruely as ye doo many other thinges bisides That neither M. Iuel nor any one of his side is hable to shewe that the publique Seruice of the Churche in any nation was euer for the space of sixe hundred yeeres after Christe in any other tongue then in Greeke or Latine And yet wée may not therefore cal you either Goliath or Thersites or by any other like vncourteous name You saie I take presumptuously vpon mee to haue readde al thinges and to be ignorant of nothinge onely bicause I saie you in these cases can allege nothinge And why so Can no man discrie your wantes and disclose your Untruethes without presumption You say ye haue the consent of al Doctours of al ages and of al times of your side shal wee therefore saie that you vaunte your selfe of your knowledge or that you knowe al thinges and are ignorante of nothinge You saie Ye haue al the Doctours I saie and true it is Ye haue not one Doctoure The difference of these saieinges standeth onely in this that the one is true the other vntrue That your Affirmatiue cannot be prooued My Negatiue cannot bee reprooued But touchinge vaunte of readinge and knowledge there is no difference Howe be it for as muche as this Negatiue so muche offendeth you of our side let vs hardly turne it of your side And let vs saie so as it may besâ—e like you to haue vs saie That it cannot appeare by any sufficient clause or sentence either of the Scriptures or of the Olde Doctours or of the Ancient Councelles or by any Example of the Primitiue Churche either that the Prieste then receiued the Holy Communion togeather with the people or that the Sacrament was then ministred vnto the people vnder bothe kindes or that the publique Praiers were euer saide in the Uulgare or Knowen
therefore Really Present in the Water of Baptisme So weakely these proufes hange togeather But Chrysostomes woordes are very vehement That Christe is Present at the Holy Ministration that euery man both toucheth him with his fingers and also seeth him with his eyes and that clearely and openly without guile or erroure I graunte these woordes be very vehement and muche excede the common sense But here woulde I learne of M. Hardinge whether he wil take these woordes plainely and simply as they lie or els wil rather qualifie them with a courteous and gentle Interpretation If he folowe the rigoure of the woordes then appeareth there a manifest contradiction and Chrysostome in vtteringe one sentence is founde cleane contrary to him selfe For first he saith Christe is there inuisibly in suche sorte as noman canne see him And yet immediatly after with one breath he saith Euery man seeth him with his eyes plainâ—ly and without guile or erroure Againe by the rigoure of the same woordes we must needes graunte that the people both verily and in deede seeth Christes very Bodie and also handleth and toucheth it with theire fingers whiche is not onely a manifest vntrueth but also a greater Heresie then euer was defended by Berengarius as it is confessed by the Doctours of M. Hardinges owne side In deede the marueilous effectes that God worketh in the Faithful in that dreadful time of the holy Communion wherein the whole Mysterie of our Redemption that we haue in the Bloude of Christe is expressed Chrysostome calleth a Miracle and therefore the more to sturre the peoples mindes to the consideration of the same he inflameth his speache with Rhetorical Amplifications and heate of woordes He saith Christe is Crucified before our eyes his bloude gussheth out of his â—ide and streameth and floweth ouer the holie Table and the people is therewith made readde and bloudy This auancinge and rauishinge of the minde he calleth a Miracle but of any Corporal or Fleashely Presence he speaketh nothinge By suche Figuratiue and fiery speache he meante not that we shoulde vnderstande him precisely accordinge to the sounde of his woordes but sought onely to lifte vp and inkendle his hearers mindes So S. Paule saith to the Galathians Christ was Crucified before your eyes So S. Hierome Our faces are marked in Baptisme with the Bloude of Christe So saith Tertullian We are wasshed in the Passion of our Lorde So S. Gregorie saith Eundum Agnum Iohannes ostendendo Esaias praeuidendo Abeâ— offerendo locutus est Et quem Iohannes in ostensione quem Esaias in locutione hunc Abel SignificaÌ„do in manibus tenuit S. Iohn the Baptist spake of the same Lambe by pointinge Esaias by seeinge Abel by offeringe And the Lambe that Iohn healde in his hande by pointinge and Esaie by speakinge the same Lambe Abel healde in his hande by Signifieinge These saieinges and other like are vehement as is that of Chrysostome and as M. Harding knoweth maie not be taken as they lie but must be mollified with a gentle Construction M. Hardinge The .5 Diuision The same Father confesseth the Bodie of Christe to be in diuerse places likewise in his Homilies Ad populum Antiochenum most plainely alludinge to Elias Elias saithe he Melotem quideÌ„ Discipulo reliquit Filius autem Dei ascendens suam nobis Carnem dimisit Sed Elias quidem exutus Christus autem nobis reliquit ipsam habens ascendit Elias when he was caried vp in the firie Chariot leafte to his Disciple Eliseus his mantel of Sheepes skinnes but the Sonne of God when he ascended leafte to vs his Fleashe But Elias did put of his Mantel and Christe bothe leafte his Fleashe to vs and also Ascended hauinge it with him Nothinge can be spoken more plainely whereby to shewe that we haue the same fleashe here in Earthe that was receiued into Heauen whiche Christe hath not put of to geue it to vs. By whiche doctrine of S. Chrysostome 148 we are taught to beleeue that Christes Fleashe or his Bodie is bothe in Heauen and also in the Earthe in how many places so euer this Blessed Sacrament is rightly Celebrated The B. of Sarisburie This place wel considered bothe openeth it selfe and also geueth light vnto other like Chrysostome sheweth in what sorte Christe hath bothe taken vp his Fleash into HeaueÌ„ also leafte the same here emongst the Faithful in the Earth and to that ende compareth Elias and Christe togeather The storie is knowen that when Elias was taken vp in a fiery Chariot he let downe his Coate vnto Elizaeus that stoode beneath who tooke it vp and by the power of the same diuided the water of Iordane Upon occasion hereof Chrysostome saithe Tanquam maximam haereditatem Elizaeus melotem suscepit Etenim verè maxima fuit haereditas omni auro pretiosioâ— Et erat postea duplex Elias Et erat sursum Elias deorsum Elias Elizaeus receiued the coate made of Sheepe skinnes as a greate inheritance And doubtelesse it was an inheritance more Pretious then any Golde After that time Elias was double For there was Elias abooue and Elias beneath Abooue was the very true Elias in the Natural Substance and Presence of his Bodie Beneathe was nothinge elles but Elias coate whiche coate notwithstandinge bicause of the powers that were wrought with it he calleth Elias Thus Chrysostome compareth Elias with Christe and Elias coate with the Sacrament And thus he saith Christe is aboue and Christe is beneathe as he saithe Elias is aboue and Elias is beneathe For as Elias coate was called Elias euen so the Sacrament of Christes Bodie is called Christes Bodie Whiche saieinge agréeth wel with these woordes of S. Augustine Sacramentum Corporis Christi secundum quendam moduÌ„ Corpus Christi est The Sacrament of Christes Bodie after a certaine manner is the Bodie of Christe not Substantially or Really or in déede but as Elias coate is Elias Hereof M. Hardinge might wel haue formed this argument Elias beinge aboue was not verily and in déede present beneath in his Coate Therefore by Chrysostomes Comparison Christes Bodie is not in deede Really and Fleashely present in the Sacrament M. Hardinge The .6 Diuision 149 And where as many measuringe Al thinges by the common order and Lawes of Nature beleeue nothinge can be done aboue Nature and therefore thinke that the Bodie of Christe for as muche as it is of Nature finite cannot by power of God be in many places at once of whiche opinion M. Iuel seemeth to be him selfe it shal not be biside the purpose though the places alreadie alleged prooue the contrary to recite the testimonies of an Olde Doctour or two wherein they confesse moste plainely that whiche by this Article is most vntruely denied The B. of Sarisburie M. Hardinge hoapeth to winne the Uictorie by vntruâ— reportes For with what Trueth or Modestie can he say That we measure al thinges by
know and M. Hardinge also ought to knowe that the same Bodie of Christe is a Creature and therfore no God And surely if M. Hardinge had wel considered the Principles of his owne Doctrine he might soone haue founde out the folie of this reason For Albertus Magnus his owne Doctoure is ful against him Thus he writeth Corpus Christi non est in pluribus locis ratione Vnionis sed ratione Consecrationis quia Consecratur in pluribus locis The Bodie of Christe is not in many places by meane of the Vnion it hath with the Godhead but by meane of the Consecration bicause it is Consecrate in many places Thus Albertus wrote of Christes Bodie contrary to M. Hardinges meaninge notwithstandinge he was not ignorant whose Bodie it was In deede Eutychianus saith Haec fallendi simplices atque ignorantes Haereticis occasio est c. This occasion Heretiques haue to beguile the simple and the ignorant that the thinges that are spoken of Christe accordinge to his Manheade they imagin the same to be spoken accordinge to the infirmitie of the Diuine Nature and bicause Christe beinge one Persone speaketh al thinges of him self they saie he spake al thinges of his Godheade Thus Eutychianus saith M. Hardinges reason serued wel Heretiques in olde times therewith to beguile the people then as he doeth nowe So the olde Heretiques Saturninus Manichaeus and Marcion denied the Ueritie of Christes Fleashe bicause it is ioined and vnited to the Godheade So Athanasius and Epiphanius saie that the Heretique Apollinarius helde and taught the people that Christes Bodie was of one Substance with the Deitie In consideration of the same Union the Emperoure Iustinian was leadde into the Heresie of certaine that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helde that Christes Bodie was euermore Glorious and without corruption So likewise was Eutyches deceiued likewise the Godly learned Father S. Hilarie as it is saide before Al these Heresies and errours sprange onely of M. Hardinges reason for that the Authours and mainteiners thereof yelding reuerence vnto Christes Bodie as dewtie required ouermuche considered whose Bodie it was It is in deede as I saide before the Bodie of God But S. Augustine saith Non quod in Deo est est vbique vt Deus What so euer is in God is not therefore euery where as God is And againe Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus We must beware that we doo not so defende the Godheade of the Man that we destroie the trueth of his Bodie And therefore Epiphanius expressinge the state of Christes Immortal Bodie as it is nowe in heauen writeth thus Sedet ad Dextram Patris c. He sitteth at his Fathers Right hande in Glorie not puttinge awaie his Bodie but ioininge the same in Spiritual condition in the perfection of one Godheade euen as our bodies that nowe are sowen accordinge to the Fleashe shal be raised againe accordinge to the Spirite So saith the Godly Martyr Uigilius Caro Christi quando in terra fuit non erat in Caelo nunâ— quia est in Coelo non est vtique in terris The Fleashe of Christe when it was in the Earthe was not in Heauen and nowe bicause it is in Heauen is not verily in the Earthe This holy Father assuereth it and auoucheth it for true and saith Verily it is not in the Earthe And his reason is onely this Bicause it is in Heauen And he concludeth thus at the last Haec est Fides Professio Catholica quam Apostoli tradiderunt Martyres roborauerunt Fideles hucusque custodiunt This is the Catholique Profession and Faith which the Apostles haue deliuered the Martyres haue confirmed and the Faithâ—ul hitherto doo continewe Thus the Olde Catholique Fathers in olde times beleeued and wrote of Christes Bodie and yet they had not forgotten whose Bodie it was M. Hardinge The II. Diuision But because M. Iuel and they of that secte seeme to sette litle by these Fathers though very Auncient S. Bernarde excepted and of the Churche holden for Sainctes I wil bringe foorthe the Authoritie of Martin Bucer a late Doctour of their syde though not Canonizate for a Sainte as yet â–ª for that I knowe This newe Father whom they esteeme so muche and was the Reader of Diuinitie in Cambridge in kinge Edwardes time very vehemently and for so muche truely affirmeth the true Real presence of Christes Bodie in the Sacramente For he saith Christe saide not This is my spirite This is my Vertue But this is my Bodie VVherefore we must beleeue saith he Christes Bodie to be there euen the same that did hange vpon the Crosse our Lorde himselfe VVhiche in some parte to declare he vseth the similitude of the sunne for his purpose coÌ„trary to M. Iuelles Negatiue to proue Christes Bodie present and that Really and Substantially in what places so euer the Sacramente is rightly Ministred His woordes be these Vt sol verè vno in loco Coeli visibilis circumscriptus est radijs tamen suis praesens Verè Substantialiter exhibetur vbilibet Orbis Ita Dominus etiam si circumscribatur vno loco Coeli arcani Diuini id est Gloriae Patris Verbo tamen suo Sacris Symbolis verè totus ipse Deus homo praesens exhibetur in Sacra Coena eóque substantialiter quam praesentiam non minus certò agnoscit mens credens Verbis his Domini Symbolis quà m oculi vident habent Solem praesentem demonstratum exhibitum sua corporali luce Res ista arcana est Noui Testamenti res Fidei non sunt igitur huc admittendae cogitationes de praesentatione Corporis quae constat ratione huius vitae â–ª etiam paâ—ibilis fluxae Verbo Domini simpliciter inhaerendum est debet Fides sensuum defectui praebere supplemeÌ„tum VVhiche maie thus be Englisshed As the Sunne is truely placed determinately in one place of the visible heauen and yet is exhibited truely and substantially by his beames euerywhere abroade in the worlde So our Lorde although he be conteined in one place of the Secrete and Diuine Heauen that is to witte the Glorie of his Father yet for al that by his VVoorde and holy Tokens he is exhibited present in his holie Supper truely and him self whole God and Man and therefore Substantially or in Substance VVhiche presence the minde geuinge credite to these our Lordes wordes and tokens doth no lesse certainely acknowledge then our eyes see and haue the Sunne present shewed and exhibited with his Corporal light This is a secrete mater and of the Newe Testamentâ—a mater of Faith therfore herein thoughtes be not to be admitted of suche a presentation of the Bodie as consisteth in the maner of this life passible and transitorie VVe must simply cleaâ—e to the worde of our Lorde and where our senses faile
Humilitatem suam commendauit in eo quod in ipsa Historia Scriptum est in illo quasi furore Dauidis When Christe recommended vnto vs his Bodie and Bloud he recommended vnto vs his Humilitie in that thinge that is written in the very Storie touching that madnesse of Dauid This is it that S. Augustine meante by these woordes SecuÌ„dum Literam Now yâ— this woorde Litera is often taken for yâ— Storie it doth many waies appeare S. Augustine saith thus Ambrosius cum tractaret hunc locum ait nec Historia nec Litera â—ocet Mariam gladio finiuisse vitam Ambrose writinge hereof saith thus Neither the Storie nor the Letter doth teach vs that Marie was slaine with a swearde So S. Hierome Escam dedit timentibus se. He gaue foode to them that feare him In the time of hunger he feadde Elias in the wildernes he rained Manna vnto the Iewes He addeth Et hoc secundam LiteraÌ„ And this accordinge to the Letter which is accordinge to the Storie So likewise S. Gregorie Subditur quod de eo minimè scriptum legitur Effudit in terram vise era mea Ex qua re necesse est vt dum haeâ— Iuxta Literam inuenire non possumus ea quae in verbis eius Secundum historiam sonant iuxta Spiritum inquiramus Thus S. Augustine vseth these woordes Secundum Literam not for the Literal Sense as these Men woulde faine haue it but for the Recorde and knowlege of the Storie written of Dauid M. Hardinge shoulde haue remembred that misunderstandinge of his Doctour maketh no sufficient proufe How be it it is muche to be feared that M. Hardinge of purpose leafte out this woorde Quodammodo and not of ignorance but witingely and willingely misreported and falsified S. Augustines meaninge Certainely S. Augustine hath not one of al these woordes neither By Diuine Power nor Inuisibly nor Nature gaue place nor Christes Bodie was in moe places then one M. Hardinge The .14 Diuision And that al absurdities and Carnal grosnes be seuered from our thoughtes where true Christen people beleeue Christes Bodie to be in many places at once they vnderstande it so to be in a Mysterie Nowe to be in a Mysterie is not to be comprehended in a place but by the power of God to be made present in sorte and maner as he him selfe knoweth verily so as no reason of man can atteine it and so as it may be shewed by no examples in Nature VVhereof that notable saieinge of S. Augustine may very wel be reported O Homo si rationem à me poscis non erit mirabile exempluÌ„ quaeritur non erit singulare that is O Man if 153 herein thou require reason it shal not be maruelous seeke for the like example and then it shal not be singular If Goddes workinge be comprehended by reason saithe Holy Gregorie it is not wonderouse neither Faithe hath meede whereto Mannes reason geueth proufe The B. of Sarisburie Beinge in a Mysterie as it is before answeared like as it requireth no Circumstance or Necessitie of place so it requireth no Bodily or Real Presence Contrariwise if Christes Bodie were Present in déede that in suche Grosse Fleashly sorte as is here conceiued then were it no Mysterie For to be Present in a Mysterie and to be Bodily and Fleashly present are taken for contraries And therefore the Glose saithe as is before alleged Sacramentum dicitur Corpus Christi non rei Veritate sed significante Mysterio The Sacrament of Christes Bodie is called Christes Bodie not in Trueth of the mater but by a Mysterie Signifiâ—inge But where as it is further saide that this Mystical presence is knowen onely vnto God and I trowe to M. Hardinge and to noman biside al this is nothinge els but a Religious Folie imagined onely to astonne and amase the Simple For the Scriptures and Holy Fathers are acquainted with no suche Mysterie The Sacrament of Baptisme is a Mysterie euen as is the Sacrament of Christes Bodie and as Christe is Present in the one so is he also Present in the other that is to say Truely Uerily effectually and in déede how be it not in this Grosse manner of M. Hardinges Fleashly Presence The places of S. Augustine and S. Gregorie concerne onely Christes Incarnation the Union of the Diuinitie the Humanitie and other suche Articles and groundes of Christian Religion wherein Nature Reason vtterly haue no place and therfore beinge spoken of one thinge are applied by M. Hardinge vnto an other Neither is M. Hardinge hable truely to say that in any of al those places there is either mention once made or one Woorde spoken of the Sacrament Wherefore it séemeth M. Hardinge woulde purposely misleade his Reader and teache him to Reason in this sorte Christe was Miraculously Incarnate of the Blissed Virgin Ergo Christes Bodie is Really and Fleashely in the Sacrament True it is That the Faithe of our Religion cannot be prooued by discourse of Reason But euery fantasie may not goe for Christian Faithe S. Paule saith Fides ex auditu Audiâ—us ex Verbo Dei Faithe cometh by hearinge Hearing cometh by the Woorde of God Certainely M. Hardinges Newe Faithe or Fantasie in the time of the Olde Catholique Fathers was neither Christened nor knowen in the worlde as may appeare by their owne witnes of good Recorde For bisides others whome in this treatise I haue touched vpon occasion by the way S. Augustine writeth purposely hereof vnto Dardanus in this wise Noli dubitare ibi nunc esse Hominem Christum Iesum vnde venturus est c. Doubte thou not but Christe Iesus as Man is there from whence he shal come and haue thou in Remembrance and Faithfully holde the Christian Confession That he is Risen from the Deade that he is Ascended into Heauen that he sitteth at the Right hande of his Father and that from thence and from no where els he shal come to Iudge the quicke and the Deade euen as he was seene goinge into Heauen that is in the same Forme and Substance of his Bodie To whiche Bodie vndoubtedly he hath geuen Immortalitie but hath not taken from the same the Nature of a Bodie Accordinge to this forme of Man we may not thinke that Christe is powred abroade into al places For we must beware We doo not so defende the Godhead of the Man that we destroye the Trueth of his Bodie Againe Vnus Christus Iesus vbique per id quod Deus est in Coelo autem per id quod Homo Christe Iesus is one Personne and the same euerywhere in that he is God but he is in Heauen in that he is Man Againe he saith Semper quidem Diuinitate nobiscum est Sed nisi Corporaliter abiret à nobis semper eius Corpus Carnaliter videremus Christe by his Godheade is euer with vs but onlesse he had departed away Bodily from vs we shoulde
of these woordes conclude that Christe is Really Hidden either in deade mens Boanes or in the Prophete Esaie or in the Letter of the Lawe Certainely S. Augustine speaketh not one Woorde neither here nor els where neither of Accidentes without Subiecte nor of any Real Presence And al be it his woordes here be not very darke yet in other places bothe often and plainely he expoundeth him selfe For thus he saithe Mysteria omnia Interioribus Oculis videnda sunt id est Spiritualiter Al Mysteries muste be considered with the Inner Eyes that is to say Spiritually And againe In Sacramentis aliud videtur aliud intelligitur In Sacramentes wee see one thinge and wee vnderstande an other thinge So Chrysostome speakinge of the Water of Baptisme Ego non aspectu iudico ea quae videntur The thinges that be seene in Baptisme I consider not with my Bodily eie So likewise Origen Bene Circumcisionem Signum appellauit quia in ipsa aliud videbatur aliud intelligebatur He called Circumcision rightly a Signe for that in it one thinge was seene and an other thinge was vnderstanded Thus in Sacramentes we sée one thinge with our eye and an other thinge with our minde With our Bodily eie we sée the Bread with our Faithe wee see the Bodie of Christe Thus the Sacramente consisteth of twoo partes Of the whiche the one is before our eies the other in Heauen and so the one Uisible and the other Inuisible So saithe S. Augustine Non oportet esse contentum superficie Literae sed ad intelligentiam peruenire We may not stande content with the outwarde sighte of the letter but muste goe further vnto the meaninge S. Augustine meaneth not by these woordes that the vnderstandinge of the Scriptures lieth Really hidden vnder the Letter He him selfe better expoundeth his owne meaninge in this wise In veteri Testamento occultabatur nouum quia occult◠Significabatur The Newe Testament was hidden in the Olde bicause it was secretely or Inuisibly Signified in the Olde Nowe let vs examine the grounde of M. Hardinges gheasses S. Augustine nameth Visibilem Speciem the visible kinde of the Elementes Ergo saith M. Harding he meaneth onely the Accidentes or outwarde Formes of Breade and VVine and not the Substance The weakenesse of this Conclusion procéedeth of the misvnderstandinge of the Termes For S. Augustine in this place vseth not this woorde Species for the outwarde Shewe but for the very Substance of the thinge it selfe So S. Ambrose saithe twise togeather in one place Sermo Dei Species mutat elementorum The Woorde of God changeth the Kindes of the Elementes And againe Ante benedictionem alia Species nominatur Before the Consecration it is called an other Kinde In these and other like places M. Hardinge cannot wel say that Species signifieth an Accident or outwarde Shewe Neither doothe this woorde Uisible importe any suche External Forme as is here imagined But onely excludeth the Bodie of Christe whiche is in Heauen Inuisible to our Bodily eies and Uisible onely to the eies of our Faithe And so the Water in Baptisme is called Forma Visibilis a Visible Kinde or Element accordinge to the general Definition of al Sacramentes So S. Augustine saith Aliud Iudaei habebant aliud nos sed specie Visibili quod tamen idem Significaret The Iewes had one thing for their Sacramēt we an other in deede of an other Visible Forme or Kinde which notwithstādinge Signified the same thinge that our Sacramēt doothe Signifie Likewise he saithe Quod videtur Speciem habet Corporalem quod intelligitur fructum habet Spiritualem The thinge that we see hath a Corporal Shewe but the thinge that we vnderstande hath fruite Spiritual And in this sense Chrysostome saithe of the Sacrament of Baptisme Christus in Sensibilibus Intelligibilia nobis tradidit Christe in Sensible thinges hath geuen vs thinges Spiritual By these we see bothe M. Hardinges grosse erroure and also for what cause the Olde godly Fathers cal Christes Bodie Inuisible That is for that beinge in Heauen we sée it with our Faith with our minde and with the eies of our vnderstandinge Neither maie M. Hardinge of this woorde Inuisible reason thus as he seemeth to doo Christes Bodie is Inuisible Ergo it lieth hidden vnder Accidentes For S. Ambrose in like phrase of woordes speaketh thus of Baptisme Sacri Fontis vnda nos abluit Sanguis Domini nos redemit Alterum igitur Inuisibile alterum Visibile testimonium Sacramento consequimur Spirituali The Water of the Holy Fonte hath washed vs Christes Bloude hath redeemed vs. Therefore by a Spiritual Sacrament we obteine two Testimonies the one Inuisible the other Visible Here S. Ambrose saith Christes Bloude in Baptisme is Inuisible Yet maie we not conclude thereof that Christes Bloude is hidden vnder the Accidentes or Shewes of Water So Origen saith Baptismus Iohannis videbatur Christi Baptismus est Inuisibilis Iohns Baptisme was seene But Christes Baptisme is Inuisible And notwithstandinge al these thinges be plaine to any man that hath eies to see yet that the weakenes and folie of these shiftes maie throughly appeare let M. Hardinge shewe vs wherein in what respecte his naked Shewe of Formes and Accidentes canne be the Sacrament of Christes Bodie For thus he saith and doubleth and repeteth the same and maketh it the staie and grounde of this whole Treatie The Signe or Signification of this Sacrament as S. Cyprian saith standeth in Refreashinge and Feedinge So saith Rabanus Maurus Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nuncupatur Et quia vinum Sanguinem operatur in Carne ideò illud ad Sanguinem Christi refertur Bicause Breade confirmeth the harte of the Bodie therfore it is conueniently called the Bodie of Christe And bicause wine woorketh Bloude in the Fleashe therefore it hath relation to the Bloude of Christe Likewise bicause Water washeth awaie the soile and filth of the Bodie therefore as Gregorie Nyssene saith Christe appointed it to the Sacrament of Baptisme to Signifie the Inwarde Wasshinge of our Soules Nowe although M. Hardinge canne saie many thinges yet this thinge I thinke he wil not say that our Bodies be feadde with his Shewes and Accidents Or if he so saie as in deede they are driuen so to saie then wil the very Natural Philosopher reprooue his folie For the Philosopher saith as in deede true it is Ex ijsdem nutrimur sumus We consist of the same thinges wherewith we are nourished Therefore if M. Hardinge wil saie The Substance of our Bodie is feadde with Accidentes then must he likewise saie The Substance of our Bodie dooth stande of Accidentes Hereof we maie very wel reason thus The Accidentes or Shewes of Breade and Wine feede not our Bodies as Christes Bodie feedeth our soules Ergo The Accidentes and Shewes of Breade and Wine are not the Sacramentes of Christes
facite in meam commemorationem inuenies quòd ista est commemoratio sola quae propitium faciat Deum If thou looke to that commemoration whereof our Lorde saithe Doo this in my Remembraunce or in commemoration of mee thou shalte finde that this is the onely commemoration that maketh God merciful S. Augustine saithe thus Nemo melitis praeter Martyres meruit ibi requiescere vbi hostia Christus est Sacerdos scilicet vt Propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyres to reste there where Christe is bothe the Hoste and the Prieste 238 he meaneth to be Buried vnder the Aulter to the intent they mighte atteine Propitiation by the Oblation of the Hoste But here to auoide prolixitie in a matter not doubteful I leaue a number of places whereby it may be euidently prooued that the Masse is a Sacrifice propitiatorie in this degree of propitiation bothe for the Quicke and the Dead the same not beinge specially denied by purporâ—e of this Article Thus we haue declared as we mighte superficially treatinge of this Article that the Masse is a Sacrifice Propitiatorie bothe Ex Opere operato that is throughe the merite of Christes Body that suffered on the Crosse whiche is here Opus Operatum and is by Christe through the ministerie of the Prieste in the Masse offered Truly but in Mysterie and also Ex opere operante that is through the dooinge of the Prieste if he haue the Grace of God and so be acceptable but in a farre lower degree of Propitiation whiche is called Opus operans or Opus operantis And this is the doctrine of the Churche touchinge the valour of the Masse Ex Opere Operato whereby no parte of Christes Glorie is impaired The B. of Sarisburie Touchinge the woorthinesse of the Prieste whiche they cal Opus Operantis it appeareth M. Hardinge coulde partely be contented to make it equal with the Sacrifice of Christe were it not that it shoulde seeme too greate presumption For thus he saithe So wee shoulde make the Prieste Goddes piere and his acte equal with the Passion of Christe And therefore they saie A wicked Priestes Masse is as good and as meritorious in this respecte as a good Priestes Masse for that the woorthinesse of the woorke hangeth nothinge of the woorthinesse of the Prieste Notwithstandinge S. Hierome seemeth to saie farre otherwise Impiâ— agunt in Legem Christi putantes Eucharistiam imprecantis verba facere non vitam They doo wickedly againste the Lawe of Christe thinkinge it is not the Life but the Woorde of the Minister that maketh the Sacramente And likewise Irenâ—us saithe Sacrificia non sanctificant hominem sed Conscientia eius qui offert sanctificat Sacrificium pura existens The Sacrifice doothe not sanctifie the Man but the Conscience of the Prieste beinge vpright and pure doothe sanctifie the Sacrifice In like manner Gabriel Biel his owne Doctour saithe Videant ne si peccato obnoxij offerant â—it illorum Oblatio quasi eius qui victimat filium in conspectu Patris néue rursus Crucifigant Filium Dei Let them take heede leaste if they Sacrifice beinge in Sinne their Oblation be like vnto the Oblation of him that slaieth the Childe in the sighte of the Father and leaste they Crucifie againe the Sonne of God Uerily of wicked Priestes God saithe Maledicam benedictionibus vestris That you Blisse I wil Curse Touchinge S. Augustine and Origen that here are brought in for a countenance if these Ancient Holy Fathers were nowe aliue they woulde blushe to heare their tales thus reported Origens woordes if it mighte haue pleased M. Hardinge to haue layde them out whole and at large without clippinge as he founde them bothe woulde haue béene cleare and plaine in them selfe and also woulde haue soone shaken downe al this whole frame of Opus Operatum For he neither speaketh of the Masse nother promiseth Remission of Sinnes for any thinge that is donne in the Masse but onely and wholy for the Sacrifice of Christes Bodie vpon the Crosse. His woordes be these Si redeas ad illum Panem qui de Coelo descendit dat huic mundo vitam illum Panem propositionis hoc est Christum ipsum quem proposuit Deus propitiationem per Fidem in Sanguine eius si respicias ad illam Commemorationem de qua dicit Dominus Hoc facite ad meam Commemorationem inuenies quòd ista est Commemoratio sola quae propitium faciat hominibus Deum Yf thou turne to that Breade that came downe from Heauen and geueth life to this worlde I meane that Shewebreade that is Christe him selfe whome God hath appointed to be a Propitiation by Faithe in his Bloude and if thou beholde that Remembrance whereof the Lorde saithe Doo this in Remembrance of mee thou shalt finde that it is this Remembrance onely that is to saie The Bodie of Christe Crucified and the price of his Bloude thus Remembred that maketh God merciful vnto menne Nowe let M. Hardinge indifferently iudge whether these woordes be likely to prooue his Opus Operatum or any other thinge belonginge vnto his Masse The place of S. Augustine is yet muche plainer For as he toucheth none of al these M. Hardinges fantasies so he speaketh onely of the Innocentes and Blissed Martyrs that were slaine onely for the Testimonie of Christe VVhose Soules S. Iohn saith lie vnderneathe the Aultar of God not in Earthe as M. Hardinge fansieth but in Heauen For thus he writeth Vidi sub Ara Dei animas occisorum propter Verbum Dei propter Testimonium Iesu c. I sawe vnder the Aultar of God in Heauen the Soules of them that were slaine for Goddes VVoorde and for the Testimonie of Iesus VVhat thinge is there either more reuerende or more Honorable then to reaste vnder that Aultar in Heauen in whiche Sacrifices are made and Oblations are offered vnto God and wherein no mortal man but the Lorde him selfe is the Prieste For so it is written Thou arte a Prieste for euer after the Order of Melchisedek It is righte not that the Bodies but that the Soules of the Iuste shoulde remaine vnder the Aultar bicause that vpon that Aultar in Heauen Christes Bodie is offered And wel it is that Iuste menne doo there require reuengeance of their Bloude where as Christes Bloude for sinners is poured out Immediatly after this he intermedleth somewhat touchinge Aultars or Communion Tables in the Earthe For thus he addeth further Conuenienter igitur quasi pro quodam Consortio ibi Martyribus Sepultura decreta est vbi Mors Domini quotidiè celebratur c. Therefore vpon good discretion and in some token of Felowship Martyrs burials are appointed in that place here in Earth where the Lordes Death is daily remembred As the Lorde him selfe saithe As often as ye shal doo these thinges ye shal set foorthe my
seipsum Quis audeat manducare Dominum suum Et tamen ait qui manducat me viuet propter me VVhat manner a voice is it that ye haue heard of our Lorde inuitinge and biddinge vs to the feast VVho hath inuited VVhom hath he inuited And who hath made preparation The Lorde hath inuited the seruantes and hath prepared him selfe to be meate for them VVho dareth be so bolde as to eate his Lorde And yet he saithe He that eateth mee shal liue for cause of mee Cyrillus accompteth 246 the SacrameÌ„t for Christ and God the worde and for God in this saieing Qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei verbum quod naturaliter vita est Proptereà dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit id est Corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà m Caro sua c. He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore saithe he that I wil raise him in the laste daie For I quothe he that is to saie my Bodie whiche shal be eaten shal raise him vp againe for he is no other then his fleashe c. The B. of Sarisburie It is true that S. Augustine saithe that Christe prepared him selfe to be meate for vs. For Christe him selfe saith He that eateth mee shal liue through mee Neither was it so needeful for proufe hereof to borrowe S. Augustines woordes out of Beda He might haue founde the same meaninge both in S. Augustine him selfe and also in other olde Fathers in sundrie places S. Augustine writeth thus Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus SaÌ„ctus Deus qui tibi dat nihil melius quaÌ„ tibi dat It is Bread it is Breade and it is Breade meaning thereby not the Sacramente but the Spiritual Breade of life God the Father God the Sonne and God the holy Ghost God that geueth it vnto thee geueth thee no better thinge then him selfe So S. Hierome Sancti vescuntur Coelesti Pane saturantur omni Verbo Dei eundem habentes DominuÌ„ quem Cibum Holy men eate the Heauenly Breade and are filled with euery Woorde of God hauinge the same Lorde that is their Meate So S. Gregorie Praesepe natus impleuit qui Cibum Semetipsum mortalium mentibus praebuit Beinge borne he filled the mâ—nger that gaue him selfe Meate to the mindes or Soules of men In this sense and none otherwise Cyrillus saithe I that is to saye my Bodie that shal be eaten shal raise him vp againe For Christe is none other then his Fleashe Al these saieinges be true and out of question Yet notwithstandinge that M. Hardinge woulde geather hereof is not true that is that either S. Augustine or any of these holy Fathers euer called the Sacramente either Lorde or God or Christe him selfe S. Augustine in diuers places teacheth vs that Christes Bodie it selfe and the Sacramente thereof are sundrie thinges And the difference he openeth in this sorte That Christes Bodie is receiued inwardely with the minde but the Sacrament is outwardely pressed and bruesed with the toothe And therefore he calleth the Sacrament Panem Domini The Breade of the Lorde But Christe him selfe he callethe Panem Dominum The Breade that is our Lorde And expoundinge these woordes of Christe Geue vs this day our dayly Breade He saithe thus This Dayly Breade wee may vnderstande either for the Sacramente of Christes Bodie whiche wee receiue euery daye as then the whole people vsed to doo or for that Spiritual foode of Christes Bodie it selfe of whiche our Lorde saithe Woorke ye the Meate that perisheth not and againe I am that Breade of Life that came downe from Heauen Here wee see an other notable difference bitwéene Christes Bodie it selfe and the Sacrament of his Bodie And if it had pleased M. Hardinge to haue taken better viewe of his places thus he might haue séene S. Augustine him selfe euen in the same place expounde him selfe For thus he saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinis Domini participem fieri quando in Baptismate membrum Christi efficitur nec alienari ab illius Panis Calicisque consortio etiam si antequam Panem illum Comedat Calicem bibat de hoc saeculo in vnitate Corporis Christi constitutus abscedat Sacramenti enim illius participatione ac beneficio non priuatur quando ipse hoc quod illud Sacramentum Significat inuenit Noman may anywyse doubte but that euery Faithful man is then made partetaker of the Bodie and Bloude of Christe when in Baptisme he is made a member of Christe and that he is not put from the felowship of that Breade and Cuppe although he departe this life in the Vnitie of Christes Bodie before he Eate of that Breade or Drinke of that Cuppe For he looseth not the partetaking and benefite of that Sacrament so longe as he findeth the thing that is the Bodie of Christe it self whiche is Signified by that Sacramente Here S. Augustine teacheth vs that a Faithful man is partetaker of Christes Bodie it selfe ye althoughe he receiue not the Sacrament of his Bodie And as S. Augustine in these woordes here alleged by M. Hardinge saithe Christus praeparauit Cibum Seipsum So writinge vpon S. Iohn he saithe thus Christus inuitauit nos ad Euangelium suum ipse Cibus noster est quo nihil dulcius sed si quis habeat palatum in Corde Christe hath called vs vnto his Gospel and he himself is our Meate then whiche meate there is nothinge sweeter if a man haue wherwith to taste it in his harte So againe he saithe Deus Panis intus est Animae meae God is the inwarde Breade not to enter into my Bodily mouthe but of my Soule Thus wée see The one parte of M. Hardinges tale is true That Christe him selfe is our Breade But the other partâ— is vnture That the Sacramente is that Breade And it were a strange forme of reasoninge to say thus Christe is our foode wee eate him with our Soule and with our Sprite and liue by him Ergo the Sacrament in S. Augustines time was called Lorde and God The errour falshead of this Argumente bisides sundry other infirmities standeth in the Equiuocation or double taking of this woorde Eating whiche hath relation sometime to the material mouthe of our Bodie Sometime to Faithe whiche is the Spiritual mouthe of our Soule S. Iohn saith Christe hath wasshed vs with his Bloude And S. Bernarde saithe Lauemur in Sanguine eius Let vs bathe our selues in the Bloude of Christe Yet M. Hardinge may not hereof conclude that the Water of Baptisme in deede and Uerily is that Bloude M. Hardinge The .8 Diuision Noman
Newe Religion gate greate credite S. Hierome saithe Pagani Does suos digito ostendunt ob hoc ingerunt mihi opprobria Vnde sciant quòd ego mente Deum meum reconditum teneo per inâ—eriorem homâ—â—em in ipso habito The Heathens pointe theire Goddes with their finger and that they laie to my reproche But let them knowe that I haue my God hidden in my harte and that by my in warde man I dwel in him Certainely yf the Sacramente coulde speake vnto M. Hardinge thus it woulde speake I am a Creature as S. Ambrose teacheth yow I am a fragmeÌ„te or peece of Bread as S. Cyril teacheth yow I am a thinge insensible and voide of life As Epiphanius teacheth yow I am a Corporal foode and passe into your bodies and increase the Substance of your Fleashe as other meates doo As Origenes and Ireneus haue taught yow I moulde and putrefie and am subiecte to corruption As your eies and senses maie easily teache yow I am a Sacramente of Christe I am not Christe I am a Creature of God I am not God ye doo wronge vnto mee ye doo wronge vnto God The woormes of the Earth and the birdes of the Aire wil condemne your folie Geue not this honour vnto mee geue Godly honour vnto God Yf the Sacramente coulde speake vnto M. Hardinge thus woulde it speake and beinge a dumme and a liuelesse thinge and not hable to speake yet thus it speakethe God open the eies and hartes of al menne that they maie sée and discerne the Almighty and Euerliuinge God from a Corruptible Creature that is no God Amen FINIS THE XXII ARTICLE OF Râ—MAININGE VNDER THE ACCIDENTES The B. of Sarisburie Or that the People was then taught to beleeue that the Bodie of Christe remaineth in the Sacrament as longe as the Accidentes of the Breade remaine there without Corruption M. Hardinge The. 1. Diuision These fiue Articles here folowinge are schoole pointes the discussion whereof is more curiouse then necessarie VVhether the faithful people were then that is to saye for the space of sixe hundred yeeres after Christe taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely ye so as nothinge was hidden from them that in those quiet times quiet I meane touchinge this pointe of Faithe was thought necessary for them to knowe If sithens there hath beene more taught or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe â–ª to be had truthe it selfe alwaies remaininge one this hath proceeded of the diligence and earnest care of the Churche to represse the pertinacie of Heretikes who haue within these laste sixe hundred yeeres impugned the truthe herein and to meete with their peruerse and frowarde obiections as hath been thought necessary to finde out suche wedges as might beste serue to ryue suche knotty blockes The B. of Sarisburie M. Hardinge passeth lightly ouer these Articles folowinge as beinge onely as he saithe certaine vnnecessary Schoole pointes to be debated priuately emonge the learned and nothinge perteininge to the simple capacitie of the people Which thinge may the better appeare by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father It is true that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply and plainely vnto the people But M. Harding him selfe wel knoweth that Doctrine was nothinge like vnto this Doctrine S. Augustine taught the people thus Christus in Coena Figuram Corporis sui commendauit Christe at his Supper gaue a Figure of his Bodie S. Ambrose saithe vnto the people Post Consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified S. Chrysostome saithe vnto the people Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Yf Christe died not whose Signe and whose token is this Sacrifice And to leaue infinite other like Authorities to like purpose S. Augustine thus taught the people Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri funt qui me Crucifigent Yâ— shal not eate with your bodily mouthes this Bodie that you see nor shal you drinke that Bloude whiche they shal sheade that shal Crucifie mee And where as Christe saithe Onles ye 〈◊〉 my Fleashe and Dâ—inke my Bloude ye shal haue no Life in you The Olde learned Father Origen therevpon thus taught the people Si secundum Literam accipias haec verba illa Literaoccidit Yf ye take these woordes accordinge to the Letter this Letter killeth And touchinge Christes Bodie it selfe the Holy Bishop and Martyr Uigilius taught the people in this sorte Caro Christi cùm esset in terra non erat in Coelo nunc quia est in Coelo non est vtique in terra The Fleashe of Christe when it was in Earth was not in Heauen And nowe bicause it is in Heauen doutlesse it is not in Earthe S. Augustine saide thus vnto the People The Bodie wherein Christe rose againe muste needes be in one place Corpus in quo Resurrexit in vno loco esse oportet Cyrillus saide vnto the People Christus non poterat in Carne versari cum Apostolis postquam asceÌ„disset ad Patrem Christe coulde not be conuersaute togeather with his Disciples in his Fleashe after he had Ascended vnto his Father Touchinge the Eatinge of Christes Bodie S. Augustine taught the people in this wise Crede manducasti Credere in Christum hoc est manducare PaneÌ„ Viuum Beleeue in Christe and thou hast Eaten Christe For beleeuinge in Christe is the Eatinge of the Breade of life Likewise againe Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Thou wilt saie How shal I reache my hand into Heauen that I maie holde Christe sittinge there I answeare thée Reache vp thy Faithe and so thou holdest him Thus was the People then taught simply and plainely and that not onely in the Schooles but also openly in the Churche neither onely in one place but at Hippo in Africa At Constantinople in Thracia at Alexandria in Aegipte at Millaine in Italy and so in al places and in al Churches throughout the Worlde and this was then thought to be the Catholique Doctrine of the Sacramentes TransubstantiatioÌ„ Real Presence Concomitantia Accidentes without Subiectes Natural Bodies without Natural places Quantum sine modo Quanti Holy Fourmes and Holy Shewes were not yet knowen nor hearde of At the last as M. Hardinge saithe there sprange vp certaine strange Heretiques that saide that like as the Nature and Substance of Waâ—er remaineth in the Sacramente of Baptisme euen so the Nature
godly yet cannot receiue the Bodie of Christe into his Belly For thus they write Certum est quòd quà m citò species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine that as soone as the Fourmes of the Breade be touched with the teeth streigth waie the Bodie of Christe is not receiued into the belly but is caught vp into Heauen And he saithe not Perhaps as M. Hardinge doothe but Certum est It is certaine and out of question and therefore Catholique And Hugo a greate Schooledoctour suche a one as M. Hardinge may not wel denie saithe thus Quando in manibus Sacramentum tenes Corporaliter tecum est Christus quando ore suscipis Corporaliter tecum est Postquam autem Corporalis sensus in percipiendo deficit deinceps Corporalis Praesentia quaerenda non est VVhile thou holdest the Sacramente in thy hande Christe is Bodily with thee while thou receiuest the Sacramente with thy Mouthe Christe is Bodily with thee â–ª But after that the Sacrament is passed further and thy Bodily sense beginneth to faile thou maiste no lenger tooke for Bodily Presence Thus they graunte that a Mouse mayâ— receiue the Bodie of Christe into his belly and yet they denie the same vnto a Man Suche is the certainetie and Constancie of this Doctrine But to conclude and to geue some certaine Resolution in this vncertaine and doubteful Doctrine it behooueth vs to vnderstande that as S. Augustine saithe there is greate difference bitwéene Christes Bodie and the Sacramente For the Sacramente is Corruptible Christes Bodie is Elorious voide of al corruption The Sacramente is in the Earth Christes Bodie is in Heauen The Sacrament is receiued by our Bodily Mouth Christes Bodie is receiued onely by Faithe whiche is the mouth of our Soule And who so vnderstandeth not this difference vnderstandeth not the meaninge of any Sacramente Now to applie the same to this purpose The Mouse or other Woorme may receiue the substance of the Breade whiche is the outwarde corruptible Elemente of the Sacramente But the very Bodie of Christe it selfe whiche is in Heauen cannot be receiued but by Faithe onely and none otherwise S. Augustine speaketh thus in the personne of Christe Ego sum Cibus grandium Cresce manducabis me I am the foode of greate ones Growe and thou shalte eate me Againe he saithe Hoc est Manducare illam escam illum potum Bibere in Christo manere Christum manentem in se habere This is the Eatinge of that Foode and the Drinkinge of that Drinke for a man to abide in Christe and to haue Christe abidinge in him Chrysostome saithe Magnus iste Panis replet Mentem non Ventrem Iste Panis noster est Angelorum This greate loaâ—e meaninge thereby the Bodie of Christe that is in Heauen filleth the Minde and not the Belly This is our Breade and the Breade of Angels As the Angels receiue it so wee receiue it And to conclude so saithe S. Hilarie The Breade that came downe from Heauen is not receiued but of him that hath our Lorde and is the member of Christe By the Olde learned Fathers vndoubted iudgement this is the onely Eating of the Fleashe of Christe wherein Mise and Brute Beastes and wicked menne that are woorse then brute beastes haue no portion And if these holy Fathers were now aliue doubtelesse they would saie to M. Hardinge and to his felowes O curui in terras animi Coelestium inanes O you that lie groouelinge on the grounde and haue no sense of thinges abooue FINIS THE XXIIII ARTICLE OF INDIVIDVVM VAGVM The B. of Sarisburie Or that when Christe saide Hoc est Corpus meum this woorde Hoc pointed not the Breade but Indiuiduum Vagum as some of them say M. Hardinge VVhat so euer Hoc pointeth in this saieinge of Christe after your iudgement M. Iuel right meaninge and plaine Christian people who through Goddes grace haue receiued the loue of truth and not the efficacie of illusion to beleeue lieinge beleeue verily that in this Sacrament after consecration iâ— the very Bodie of Christe and that vpon credite of his owne woordes Hoc est Corpus meum They that appointe them selues to folowe your Geneuian doctrine in this pointe deceiued by that ye teache them Hoc to pointe the Breade and by sundrie other vntruthes in steede of the very Bodie of Christe in the Sacrament rightly ministred verily present shal receiue nothing at your Communion but a bare peece of Breade not woorth aâ—pointe As for your some saye who wil haue Hoc to point Indiuiduum Vagum Firste learne you wel what they meane and if their meaninge be naught who so eâ—er they be handle them as you liste therewith shal wee be offended neuer a deale How this woorde Hoc in that saieing of Christe is to be taken and what it pointeth wee kâ—â—we who haue more learnedly more certainely and more truely treated thereof then Luther Zuinglius Caluin Cranmer Peter Martyr or any their ofspringe The B. of Sarisburie In this Article M. Hardinge onely vttereth some parte of his choler againste them whom it pleaseth him to cal Geâ—euians and vaunteth muche his owne learning as learned men seldome vse to doo with reproche and disdaine of others and in the ende touchinge the mater saithe vtterly nothinge Yet is there not lightly any doubte that amaseth troubleth the best learned of his side so muche as this For their fantasie of Transubstantiation presupposed to stande in force if they say That Christe by this Pronowne Hoc meante the Breade that he helde in his hande Then must it needes folow that the very Substance of that Breade was the very Bodie of Christe For by this position that must néedes be the purporte and meaninge of these woordes If they saye Christe by the same Pronowne meante the Accidentes and Shewes of the Breade Then muste it folow that the â—aine Accidentes and Shewes of Breade were the Bodie of Christe But so shoulde an Accidente be a Substance Whiche errour were muche woorse and farre more vnsensible then the former If they saye This Pronowne Hoc signified the Bodie of Christe it selfe Then the meaninge of these Woordes This is my Bodie must needes â—e this My Bodie is my Bodie But this saithe Holcote were vainely spoken and to no purpose And by this exposition Christes Bodie shoulde be there before the woordes of Consecration were pronounced and so there shoulde be no Uertue or force in Consecration or rather there shoulde be Consecration before Consecration and so Consecration without Consecration Upon these fewe woordes they haue builte vp their whole Religion This is the fundation of al togeather Therfore M. Hardinge shoulde not so lightly and so disdainefully haue passed it ouer without answeare Otherwise this change beinge so greate as it is supposed wee shal not know neither what thinge
hanged vp ouer the Altare made in the forme and shape of a Dooue After this a litle before the ende of this treatise it followeth howe that S. Basile at the houre that he departed out of this life receiued that parte of the hoste himselfe which he had purposed to haue enterred with him in his graue and immediatly as he lay in his bedde gaue thankes to God and rendred vp the ghoste That this was a Priuate Masse no man can denie Basile receiued the Sacrament alone for there was no earthly creature in that Churche with him The people that answeared him were suche as Christe brought with him And that al this was no dreame but a thinge by the wâ—l of God doone in deede though in a vision as it pleased Christe to exhibite Amphilochius plainely witnesseth declaringe 〈◊〉 that one Eubulus and other the chiefe of that Clergie standinge before the gates of the Churche whiles this was in dooinge sawe lightes within the Churche and men clothed in white and hearde a voice of people glorifieinge God and behelde Basile standinge at the Altare and for this cause at his comminge foorthe fel downe prostrate at his feete Here M. Iuel and his consacramenâ—arâ—es doostagger I doubte not for graunte to a Priuate Masse they wil not what so euer be brought for proufe of it And therefore some doubte to auoide this authoritie must be deuised But whereof they should doubte verely I see not If they doubte any thinge of the bringinge of the breade and other necessaries to serue for consecration of the hoste let them also doubte of the Breade and fleash that Elias had in the ponde of Carithe Let them doubte of the breade and potte of water he had vnder the Iuniper tree in Bersabee Let them doubte of the potte of potage brought to Daniel for his dinner from Iewrie into the Caue of Lions at Babylon by Abacuk the Prophete But perhaps they doubte of the â—uthoritie of Amphilochius that wrote this storie It may wel be that they woulde be gladde to discredite that woorthy Bishop For he was that vigilant Pastour and good gouernour of the Churche who first with Letoius Bishop of Melite and with Flauimus Bishop of Antioche ouerthrew and vtterly vanquished the Heretiques called Messaliani otherwise Euchitae the firste parentes of the Sacrament arie heresie whose opinion was that the holy Eucharistie that is the blessed Sacrament of the Altare doothe neither good nor euil neither profiteth ought nor hurteth Euen as our Sacramentaries doo ascribe al to faithe onely and 40 cal the most woorthiest Sacrament none other but tokeninge breade whiche of it selfe hath no diuine efficacie of operation Therefore I wondre the lesse I say if they woulde Amphilochius his authoritie to be dimished But for this I wil matche them with great Basile who esteemed him so muche who loued him so intierly who honoured him so highly with the dedicatioÌ„ of so excellent woorkes I wil ioyne them also with the learned Bishop Theodoretus who seemeth to geue him so soueraine prayse as to any other Bishop he writeth his stories of neuer naminge him without preface of great honour nowe callinge him admirandum the wonderful at an other time Sapâ—â—enâ—â—ssimum the most wise and most commonly Laudatissimum mostprayse woorthy If they 〈◊〉 Basile him selfe whether he were a man woorthie to obteine by his praier of God such a vision it may please them to peruse what Gregorius Nyssenus what holy Ephrem of Syria and specially what Gregorie Nazianzene wrote of him whiche two Gregories be not affraide to compare him with Elias with Moses with S. Paule and with who so euer was greatest and for vertue of most renoume VVherby without al enuie he hath obteined of al the posteritie to be called Magnus Basile the greate much more for deserte of vertue and learninge then those other for merite of Chiualrie the Great Charles the Great Pompey the Great Alexander If they denie the whole treatise and say that it was neuer of Amphilochius dooinge that were a shifte in deede but yet the woorst of al and furthest from reason and custome of the best learned and muche like the facte of kinge Alexander who beinge desirous to vndoe the fatal knotte at Gordium a towne in Phrygia hearinge that the Empier of the worlde was boded by an olde prophecie to him that coulde vnknitte it not findinge out the endes of the strenges nor perceiuinge by what meanes he coulde doo it drewe foorth his swoorde and hewed it in pieces supplyinge wante of skil with wilful violence For thautoritic of this treatise this muche I can say Byside that it is set foorth in a Booke of certaine holie mennes liues printed in Colen and biside very great likelihoode appearinge in the treatise it selfe it is to be seene in the Librarie of S. Nazarius in the Citie of Verona in Italie writen in veleme for three hundred yeeres past bearinge the name of Amphilochius Bishop of Iconium The B. of Sarisburie If this serue not the turne nothinge I trowe wil euer serue The authoritie of S. Basile and Amphilochius is so greate the mater so cleare the wonder so straunge the antiquitie so auncient the fable so likely the dreame so plaine The original hereof at Verona in Italie in the Librarie of Nazarius keapte as a Relique faire writen in veleme aboue thrée hundred yéeres agoe Basile a woorthie Bishop Ephrem a holy Father Amphilochius a man that had conference with the heauenly powers Not one shewe or circumstance leafte out that may serue to winne credite And what shoulde néede so muche a doo if there were not some suspicion in the mater He that neuer saw this Booke nor knoweth the contentes thereof happely by suche circumstances and colours may be deceiued But I mee selfe haue had this vnknowen Doctour in my poore Librarie these twentie yéeres and more written likewise in veleme as true as faire and of as good recorde in al respectes as that other of Verona in déede not vnder the name of Amphilochius but no doubtes very auncient as it may soone appeare For the same Authour in the same booke hath written also the life of Thomas Becket who liued at the least seuen hundred yéeres after that Amphilochius this writer was dead Therefore that storie writen by him of one that was to come so many hundred yéeres after him must needes be a Prophecie and not a storie The very names of olde godly Fathers are woorthy of muche honoure But as it is wel knowen many vaine tales haue béene couered vnder the name of olde Fathers The life of S. Basile hath béene set foorthe fully and faithefully by sundrie olde woorthie writers as by his owne Brother Gregorius Nyssenus by his déere frende Gregorie Nazianzene by Gregorius Presbyter by Socrates by Theodoretus by Sozomenus by Nicephorus touched also in diuerse places by Chrysostome And not withstandinge of late yéeres he that wrote Vitas
the feare of God with faithe and charitie But al was invaine 42 For none came so colde was their deuotion in that behalfe Nowe if Chrysostome had cause to complaine of the peoples slackenesse in comminge to the Communion in that greate and populous Citie of Antioche where the Scriptures were daily expounded and 43 preached where discipline and good order was more straitely exacted where in so greate number some of likelihoode were of more deuotion then others what is to be thought of many little townes and villages through the worlde where little preachinge was hearde where discipline slaked where the number of the faithfuls beinge smal and they occupied altogeather in worldly affaires fewe gaue good example of deuotion to others Doubtlesse in suche places was muche lesse resorte of the people at the Masse time to receiue the Sacrament with their priestes And where as least this place might seeme plainely to auouche the hauinge of Masse without a number Communicatinge with the Bishop or Priest for auoidinge of this authoritie the Gospellers answeare by way of coniecture that in Chrysostomes time the Priestes and Deacons Communicated togeather dayly with the partie that offred the Sacrifice though none of the people did we tel them that this poore shifte wil not serue their purpose For though they say some sufficient nuâ—ber euer Communicated with him that celebrated the Daily Sacrifice in that greate and famous Churche of Antioche where many Priestes and Deacons were whiche neither beinge denied they shal neuer be hable to proue What may be saide or thought of many thousande other lesser Churches through the world where the Priest that saide Masse had not in readinesse a sufficient number of other Priestes and Deacons to receiue with him so to make vp a Communion Of suche Churches it must be saide that either the Sacrifice ceased and that was not doone which 44 Christe commaunded to be doone in his remembrance whiche is not to be graunted or that the memorie of our Lordes death was oftentimes celebrated of the Priestes in the daily oblation without tarieinge for others to Communicate with them and so had these Churches Priuate Masses as the Churches now a daies haue Now to conclude of this moste euident place of Chrysostome euery childe is hable to make an inuincible argument against M. Iuel for the Priuate Masse as they cal it in this sorte By reporte of Chrysostome the Sacrifice in his time was daily offred that is to say the Masse was celebrated but many times no body came to Communicate Sacramentally with the Priestes 45 as it is before proued Ergo There were Masses donne without other receiuinge the Sacrament with the Priestes And then further Ergo Priuate Masses in Chrysostomes daies were not straunge and then yet one steppe further there to staye Ergo M. Iuel accordinge to his owne promise and offer must yeelde subscribe and recant vnto a gheasse The B. of Sarisburie Now is M. Hardinge come as he saith to the windinge vp of his Clew meaninge thereby as may be thought that the substance of al that he hath alleged hitherto hangeth onely by a twined threade This Coniecture is taken out of certaine woordes of Chrysostome and the whole force thereof standeth onely vpon this woorde Nemo which is in English No body Chrysostomes woordes be these Wee doo daily offer the Sacrifice or as M. Harding deliteth rather to say wee doo daily say Masse and there is No Body to Communicate Ergo saith he Chrysostome receiued alone And so haue wée without question a plaine Priuate Masse Here woulde I first know whether M. Harding wil rest vpon the bare woordes of Chrysostome or rather qualifie them somewhat and take his meaninge If he presse the woordes so precisely as he séemeth to doo then did not Chrysostome him selfe Communicate For he was Some Body and the plaine woordes be No Body doth Communicate By which woordes doubtlesse Chrysostome him selfe is excluded as wel as others And so there was no Sole receiuinge nor any receiuinge at al and therefore no Prinate Masse If he wil rather take Chrysostomes meaning it apppeareth his purpose was to rebuke the negligence of the people for that of so populous a Citie they came to the holy Communion in so smal companies which companies he in a vehemencie of speache by an eâ—aggeration in respecte of the whole calleth No body The like manner of speache is vsed also sometimes in the Scriptures S. Iohn saithe of Christe Testimonium eius nemo accipit Not for that no body at al receiued his witnesse For his Disciples and many others receiued it but for that of a greate multitude very fewe receiued it In like phrase Chrysostome him selfe saith otherwhere Nemo diuina sapit nemo coÌ„temnit ea quae in terra sunt nemo attendit ad CoeluÌ„ No body sauoureth godly thinges No body despiseth the thinges of this worlde No body hath regarde to Heauen In these woordes M. Hardinge must néedes confesse that Chrysostome in stéede of fewe by heate of speache and by way of comparison saide No body And al be it this onely answeare compared with the manner of Chrysostomes eloquence whiche commonly is hoate and feruent and with the common practise of the Churche then may suffice a man more desirous of trueth then of contention yet I haue good hope it may be prooued notwithstandinge M. Hardinges Nemo that Chrysostome neither was alone nor could be alone at the holy Ministration therefore coulde say no Priuate Masse For if the whole companie of the Laye People woulde haue forsaken him yet had he companie sufficient of the Priestes and Deacons and others of the Quiere And if the whole Quiere woulde haue forsaken him yet had he companie sufficient of the Lay People as it may be clearely proued That there was then a greate number to serue in the Mynistery it may diuersely wel appeare Ignatius calleth Presbyterium The sacred College The Councel and companie of the Bishop Chrysostome him selfe in his Liturgie saithe thus The Deacons bringe the disshes with the holy Breade vnto the holy Aultare the reast carie the holy Cuppes By whiche woordes appeareth bothe a number of the Ministerie and also prouision for them that woulde receiue Cornelius writeth that in the Churche of Rome there were fourtie and sixe Priestes seuen Deacons seuen Subdeacons fourtie and twoo Accolutes Exorcistes Readers and other Officers of the Churche fiftie and twoo Wydowes other afflicted people that there were reléeued a thousande fiue hundred Nazianzene complaineth of the number of the Clergie in his time that they séemed to be moe then the rest of the people And therefore Themperour Iustinian afterwarde thought it néedeful to abridge the number to make a law that in the greate Churche at Constantinople where Chrysostome was Bishop there should not be aboue the number of threescore Priestes one hundred Deacons fourtie wemen foure score and tenne
S. Augustine and of our parts not denied so is it also true that S. Ambrose writeth Indignus est Domino qui aliter Mysterium celebrat quà m ab eo traditum est Non enim potest deuotus esse qui aliter praesumit quam darum est ab authore He is vnwoorthy of the Lorde that doeth otherwise celebrate the Mysterie then it was deliuered of the Lorde For he cannot be deuoute that taketh it otherwise then it was geuen of the authour But this excuse vnder the pretence and colour of vnitie séemeth to importe some defaulte For what thinke these folke that vnitie cannot stande without the breache of Christes Institution Or that the Apostles and holie Fathers that ministred the Communion vnder bothe kindes were not in vnitie Or that there was neuer vnitie in the Churche for the space of a thousande foure hundred and moe yéeres after Christe vntil the Councel of Constance where this mater was firste concluded Herein standeth that Mystical Unitie that one Breade is broaken vnto al and one Cuppe is deliuered vnto al equally without difference and that as Chrysostome saithe in the reuerende Sacrifice there is no difference betweene the Prieste and the people but al is equal But our aduersaries haue herein forced a difference betweene the Prieste and the people without cause and say There must néedes be suche a difference And when the Frenche King who vntil this day receiueth stil in Bothe Kindes had moued his Clergie wherfore he might so doo more then others they made him answeare for that kinges are annointed as wel as Priestes Gerson saieth that if Laye men should Communicate vnder bothe kindes as wel as Priestes Dignitas sacerdotis non esseâ— supra dignitatem Laicorum The dignitie of the Prieste shoulde not be aboue the dignitie of Laye menne And Gabriel Biel extolleth the Prieste aboue our Ladie al Hallowes bicause he may Communicate vnder bothe kindes and they cannot And so haue they altered the Sacrament of equalitie and vnitie and made it a Sacrament of difference and dissension The fruite of the Sacrament saith M. Hardinge hangeth not of the formes of Breade and Wine This is a straunge forme of speache vnto the ignorant that knoweth not what these formes meane Beware good Reader for vnder this woorde there lieth a snare S. â—â—ule fiue times in one place calleth it Brâ—ade but this man saithe it is the Forme the Appearance and shew of Breade but he woulde haue thee beléeue that in déede it is no Breade Wée know wel The fruite of the Sacrament standeth not neither in the Formes nor in the Breade or Wine whiche are outwardely receiued with the bodily mouthe but in the Fleashe and Bloud of Christe whiche onely are receiued spiritually into the soule He addeth further Whole Christe is vnder either kinde therefore he that receiueth in one kinde onely hath no wronge If any auncient Doctour had saide the same it might the rather haue béene beléeued But M. Hardinge of false Principles of his owne thinketh he may boldely geather the like Conclusions These toyes are sufficient to please vayne fantasie but they are not sufficient to content a godly conscience But dooth M. Harding so surely know that whole Christe is in either kinde and did Christe him selfe not know it Or if Christe did know it was not he hable to breake his owne ordinance to prouide for this inconuenience as wel as others We know and it is our beléefe that Christes whole Humanitie both Fleashe and Bloud is in Heauen But that the same humanitie of Christ is in the Sacrament in suche grosse sorte as is supposed by our aduersaries notwithstandinge many bolde vauntes thereof made yet was it hitherto neuer proued And although this mater be moued by M. Harding out of season as being no parte of this Question yet I thinke it not amisse briefely to signifie by the way what the olde Catholike Fathers haue thought of it Consentius demaundeth this question of S. Augustine whether the Body of Christ being now in Heauen haue in it bloud or no. Here to leaue S. Augustines answeare it is easie for any man to consider if Consentius had béene perswaded as M. Hardinge woulde séeme to be that Christes Body hath Bloud in it in the Sacrament he woulde neuer haue mooued this question of the Body of Christe that is in Heauen To leaue these new fantasies whereof it dooth not appeare that euer the olde Catholike Doctours made any reporte wée must vnderstande that the Breade is the Sacrament of Christes Body and the Wine is the Sacrament of his Bloud So saithe Beda Panis ad Corpus Christi Mysticâ— VinuÌ„ referâ—ur ad Sanguinem The Breade in Mystical manner hath relation to the Body of Christe the Wine hath relation vnto his Bloud So likewise saith S. Paule The Breade that we breake is it not the CoÌ„munication of the Body of Christe And the Cuppe of the blessinge whiche wee blisse is it not the Communication of the Bloude of Christe S. Paule saithe not eche parte is in other but eche hath a peculiar signification by it selfe But if it were so as M. Harding and certaine others of late daies haue grosly imagined yet notwithstanding the people takinge but one kinde onely receiueth iniurie as M. Hardinge may sée by Alexander of Hales and Durandus and other of his owne Doctours Alexanders woordes be these Licet illa sumptio quae est in accipiendo sub vna specie sufficiat tamen illa quae est sub duabus est maioris meriti Although that order of receiuinge the Sacrament which is vnder one kinde be sufficient yet the other whiche is vnder bothe kindes is of greater merite And immediatly after Sumptio sub vtraque specie quem moduÌ„ sumendi tradidit Dominus est maâ—oris efficaciae maioris complementi The receiuing vnder bothe kindes whiche order the Lorde deliuered is of greater strength and of greater fulnesse And the same Alexander againe saithe Totus Christus non continetur sub vtraque specie Sacramentaliter sed Caro tantâ—m sub specie Panis sanguis sub specie Vini Whole Christ is not conteined vnder eche kinde by way of Sacrament but the fleashe onely vnder the forme of Breade and the Bloud vnder the forme of Wine The like might be reported out of Durandus and others Here M. Hardinges owne Doctours confesse that the people receiuinge vnder one kinde receiueth not the ful Sacrament nor the Bloud of Christe by way of Sacrament and that their dooinge therein is of lesse strength merite then the dooinge of the Priest Wherefore M. Hardinge in sayeinge The people receiuinge onely vnder one kinde taketh no iniurie doothe the people double iniurie But to passe ouer these Scholastical subtile pointes it behoueth vs to know that Christe the Sonne of God appointed the Sacrament of his Body to be geuen in Breade and the Sacrament of his Bloud
neuer so curiouse in this behalf nor thought it suche Heresie to expounde Christes woordes by a Figure Briefly for a taste hereof S. Augustine saith Christus adhibuit Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christ receiued Iudas to his banket wherein he gaue vnto his Disciples the Figure of his Bodie and Bloud Likewise Tertullian saith Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo hoc est Corpus meuÌ„ hoc est Figura Corporis mei Christ receiuinge the Breade and the same being diuided vnto his Disciples made it his Bodie saieinge This is my Bodie that is to saie The Figure of my Bodie S. Ambrose saith Ante Benedictionem verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called an other kinde after the Consecration the Bodie of Christ is Signified Here I must protest That as M. Hardinge is troubled with wante of witnes in this case so am I oppressed with multitude If I sholde allege al the reaste of the Ancient Godly Fathers that write the like I shoulde be ouer tedious to the Reader And an other place hereafter folowinge wil serue more aptely to this purpose But by the waie Gentle Reader I must geue the to vnderstande that S. Augustine hereof writeth thus Ea demum est miserabilis Animae seruitus Signa pro rebus accipere supra Creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse In deede this is a miserable bondage of the Soule to take the Signes in the steede of thinges that be signified and not to haue power to lifte vp the eye of the minde aboue the bodilie creature to receiue the light that is euerlastinge And againe In principio cauendum est ne Figuratâ— locutionem ad Literam accipias Et ad hoc enim pertinet quod ait Apostolus Litera occidit Spiritus autem viuificat Cum enim Figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentiùs appellatur First of al thou must beware that thou take not a Figuratiue speache â—ccordinge to the Letter For thereunto also it apperteineth that the Apostle saith The letter killeth the Sprite geueth life For when the thinge that is spoken in a Figure is so taken as if it were plainely spoken without Figure there is fleashely vnderstandinge neither is there any Deathe more fitly called the Deathe of the Soule By these woordes Good Reader S. Augustine sturreth vp thy senses to consider wel what thou doost least perhappes thou be deceiued And where as M. Hardinge thus vniustly reporteth of vs That we mainteine a naked Figure and a Bare Signe or Token onely and nothinge elles If he be of God he knoweth wel he shoulde not thus bestow his tongue or hande to beare false witnes It is written God wil destroie them al that speake vntrueth He knoweth wel we feede not the people of God with bare Signes and Figures but teache them that the Sacramentes of Christ be Holy Mysteries and that in the Ministration thereof Christ is sette before vs euen as he was Crucified vpon the Crosse and that therein we maie beholde the Remission of our sinnes and our Reconciliation vnto God and as Chrysostome briefly saith Christes greate Benefite and our Saluation Herein we teache the people not that a naked Signe or Token but that Christes Body and Bloude in deede and verily is geuen vnto vs that we verily eate it that we verily drinke it that we verily be reliued and liue by it that we are Boanes of his Boanes and Fleashe of his Fleashe that Christ dwelleth in vs and we in him Yet we saie not either that the Substance of the Breade or Wine is donne awaie or that Christes Bodie is let downe from heauen or made Really or Fleashely Present in the SacrameÌ„t We are taught accordinge to the Doctrine of the Olde Fathers to lift vp our hartes to heauen and there to feede vpon the Lambe of God Chrysostome saith Ad alta contendat oporteâ— qui ad hoc Corpus accedit Who so wâ—l reache to that Bodie must mounte on high S. Augustine likewise saith Quomodo tenebo absentemâ— Quomodo in coelum manum mittam vt ibi sedentem teneam Fidem â—niâ—te tenuisti Howe shal I take holde of him beinge absent Howe shal I reache vp my hande into heauen and holde him sittinge there Sende vp thy faith and thou hast taken him Thus Spiritually with the mouth of our Faith we eate the Bodie of Christe and drinke his Bloude euen as verily as his Bodie was Uerily broaken and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine and S. Chrysostome and other holy Fathers taught the people in theire time to beleue In deede the Breade that we receiue with our bodily mouthes is an carthly thinge and therefore a Figure as the water in Baptisme is likewise also a Figure But the Bodie of Christ that thereby is represented and there is offred vnto our Faith is the thinge it selfe and no Figure And in respecte of the glorie thereof we haue no regarde vnto the Figure Therefore S. Bernarde alludinge to the same saith thus Annulus non valet quicquam haereditas est quam quaerebam The sealinge ringe is nothinge worth it is the inheritance that I sought for To conclude three thinges herein we must consider First that we put a difference bitweene the Signe and the thinge it selfe that is signified Secondly that we seeke Christ aboue in Heauen and imagin not him to be present bodily vpon the Earth Thirdly that the Bodie of Christ is to be eaten by Faith onely and none otherwise And in this last pointe appeareth a notable difference bytweene vs and M. Hardinge For wée place Christe in the harte according to the Doctrine of S. Paule M. Harding placeth him in the mouthe Wée say Christe is eaten onely by Faithe M. Hardinge saith He is eaten with the mouthe and teeth But Gods name be blessed a greate number of godly people doeth already perceiue the vnconfortable and vnsauery vanitie of this Doctrine For they haue learned of S. Cyprian that Christes Blessed Bodie is Cibus mentis non ventris Meate for the minde not for the belly And they haue hearde S. Augustine say Quid paras dentem venâ—reÌ„ Crede manducasti What preparest thou thy tooth and thy belly Beleeue and thou haste already eaten Now consider thou good Christian Reader with thee selfe whether it be better to vse this woorde Figure whiche woorde hath béene often vsed of Tertullian S. Augustine and of al the reast of the Auncient Fathers without controlment or els these new fangled woordes Really
other kinde of Breade that should be spâ—ritual and last for euer Thus he saide vnto them My Father geueth you true Bread from Heauen Who so eateth of this Bread shal liue for euer And that they might vnderstande what he meante he saide further I am the Bread that came from Heauen The Bread that I wil geue you is my Fleashe whiche I shal geue for the life of the worlde Thus he spake of the spiritual eatinge and digesting of his Fleashe in the hartes of the Faithful And so immediatly after he opened his owne minde For when he saw The Iewes for that they vnderstoode him not were offended he saide further vnto them It is the Spirite that geueth life the Fleashe profiteth nothinge The woordes that I speake are Spirite and life Whiche woordes S. Augustine in plainer sorte expoundeth thus Spiritualiter intelligite quòd locutus sum Non hoc Corpus quod videtis manducaturi estis bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificat vos Vnderstande ye spiritually that I haue spoken Ye shal not eate with your bodily mouthe this Bodie that you see nor shal ye with your bodily mouthe drinke that Bloud whiche they shal sheadde that shal Crucifie me I geue you a certaine Sacrament The same beinge spiritually vnderstanded geueth you life So saith S. Basile Gustate videre quoniam suauis est Dominus Taste ye and see that the Lorde is gratious And further he saith We haue oftentimes marked in the Scriptures that the inwarde powers of the minde haue their names of the outwarde members of the Body Therefore for as muche as our Lorde is the true Breade and his Fleashe the true foode It must needes bee that the desectation and pleasure of the same be mooued and caused within vs by a spiritual kinde of taste Againe he saith Further wee say that there is a certaine Spiritual mouthe of the inner man wherewith he is feadde receiuinge the Woorde of life which is the Breade that came from Heauen Likewise saith S. Augustine Fides habet ocâ—los suos Faith hath eies of her owne to see with al. Againe Intus bibendo foelix sum Happy am I when I drinke in my harte within And againe Panis iste interioris hominis quaerit esuriem This Breade seeketh the hunger of the inner man So saith Leo Circa hoc Corpus Aquilae sunt quae alis circumuolant spiritualibus Aboute this Bodie be Egles that flee aboute it with spiritual winges So likewise Origen Idcircò verum lumen dicitur vt habeant oculi animae quo illuminentur idcirco verbum vt habeant aures quod audiant idcirco Panis vitae vt habeat gustus animae quod deguster Therfore is Christe called the Light that the eies of the Soule may haue whereby they may be lightened Therefore he is called the Woorde that the eares of the soule may haue what to heare and therefore he is called the Breade of life that the sense of the soule may haue what to taste So Tertullian Auditu deuorandus est intellectu ruminandus Fide digerendus Christe by hearinge must be deuoured by vnderstandinge must be chewed and by Faithe must be digested In like sorte Chrysostome Magnus iste Panis qui replet mentem non ventrem This is that greate Breade that feedeth not the bellie but the minde Therefore S. Augustine saith Christus dixit se esse Panem qui de Coelo descendit hortans vt credamus in ipsum Credere enim in eum hoc est manducare Panem viuum Christe named him selfe the Breade that came from Heauen exhortinge vs to beleeue in him For beleeuinge in him is the eating of the Breade of life Hereby it is plaine that Christes meaninge is spiritual as Christe him selfe and al the Olde Fathers and Doctours of the Churche haue expounded it not Real Carnal Grosse and Fleashely as M. Hardinge imagineth M. Hardinge wil say That the Eatinge with the mouthe and the grindinge with the teeth is a Worke Spiritual By this sense he is a good Proctour for the Capernaites and must néedes say that they had a Spiritual vnderstandinge How be it Chrysostome wil not wel suffer this euasion His woords be plaine Quid est Carnaliter intelligere Simpliciter vt res dicuntur neque aliud quippiam cogitare what is it to vnderstand Carnally It is to vnderstande plainely euen as the thinges be vttered and to thinke vpon nothinge els Therefore S. Augustine saith Figura est praecipiens Passioni Domini communicandum esse suauiter atque vtiliter recondendum in memoria quòd Christus pro nobis mortuus sit The saieing of â—hriste touching the Eating of his Fleashe is a Figure or manner of speache commaundinge vs to be partakers of Christes Passion and with conforte and profit to lay vp in our memorie that Christe hath suffered Death for vs. This therefore was Christes meaninge and this is the very Eatinge of his Fleashe Nowe let vs see what sense the Capernaites geathered hereof Origen saithe Accidit vt simpliciores nescientes distinguere quae sint quae in Scripturis Diuinis interiorihomini quae exteriori depuâ—anda sint vocabulorum similitudinibus falsi ad ineptas quasdam fabulas figmenta inania se contulerint It happeneth sometime that simple men beinge not hable to put difference bytweene those thinges in the Scriptures that perteine to the inner man and those thinges that perteine to the vtter man are deceiued by the likenesse of woordes and so fal into foolishe fables and vaine fantasies So saithe S. Hierome Cum Seniores putentur in Ecclesia Principes Sacerdotum Simplicem sequendo Literam occidunt Filium Dei Where as they are taken for the Elders in the Churche and the Chiefe of the Priestes by folowinge the Plaine Letter they kil the Sonne of God Euen thus it happened vnto the Capernaites that Christe spake Spiritually of eatinge with Faithe they vnderstoode grossely of eatinge with the téeth as though they should swallow downe his Fleashe into their bodies as other meates euen in such grosse sorte as M. Hardinge woulde now teache the people to eate Christes Bodie Tertullian openeth their errour in this wise Durum intolerabilem existimarunt sermonem eius quasi verè Carnem suam illis edendam determinasset They thought his speache was harde and intolerable as though he had determined to geue them his Fleashe verily and in deede to be eaten with their mouthes Therin saith TertulliaÌ„ stoode their errour Now to consider M. Hardinges gheasses first he saithe The Capernaites were offended with Christes woordes Ergo it is likely Christe meante he woulde geue his Bodie Really and Carnally in the Sacrament Firste Nicolas Lyra M. Hardinges owne Doctour saithe That these woordes of Christe in the sixthe of Iohn
to saye the Bodie of Christe if it were before our eyes it shoulde be Visible But beinge taken vp into Heauen and sittinge at the Right hande of the Father vntil al thinges be restoared accordinge to the woordes of the Apostle S. Peter it cannot be called thence Therefore S. Augustine saythe When Christe is eaten life is eaten and when we eate him we make no partes of him And againe S. Augustine saith Sacramentum est sacrum signum A Sacrament is a holy token And what this woorde Signum meaneth he declareth in his booke De doctrina Christiana Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens in cogitationem venire A Signe is a thinge that bisides the sight that it offreth vnto the eies causeth an other thinge to come into our minde Againe vnto Bonifacius Onlesse Sacramentes had some likenes of the thinges whereof they be Sacramētes then were they no Sacramētes at al. And againe Sacramentes be Visible Signes of heauenly thinges but the thinges them selues beinge inuisible are honoured in them neither is that elemēt beinge Consecrate by the blissinge so to be taken at it is in other vses This is the iudgement of Berengarius agreeinge throughly with the woordes and sense of the Holy Fathers and confirmed and auouched by the same Now let vs see the Confutation hereof In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise Credo Corpus Domini nostri Iesu Christi Sensualiter in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri I beleue that the Bodie of our Lorde Iesus Christe sensibly and in very deede is touched with the handes of the Priestes and broaken and rente and grounde with the teethe of the Faithful This was the consente and iudgement of that Councel And what thinketh M. Hardinge of the same Certainely the very rude Glose findeth faulte herewithal and geueth this warninge thereof vnto the Reader Nisi sanè intelligas verba Berengarij c. Onlesse yowe warily vnderstande these woordes of Berengarius you wil fal into a greater Heresie then euer he healde any Thus these Fathers by theire owne frendes Confession redresse the lesse erroure by the greater and in plaine woordes in General Councel by solemne waie of Recantation professe a greater Heresie then by their owne iudgement euer was defended by Berengarius Further if this be in deede the Catholique Faith as M. Hardinge woulde so faine haue al the worlde to beleeue and Bertramus and Iohannes Scotus bothe very famouse and greate learned men wrote openly against it with the good contentation of the worlde and without the apparent controlment of any man two hundred yéeres or more before Berengarius was borne let him better aduise him selfe whether these woordes were truely or boldely or rashely or wisely with such affiance vttered and auouched of his side That this his Faithe was neuer impugned by any man before the time of Berengarius But that M. Hardinge calleth the Catholique Faithe is in déede a Catholique Erroure the contrary whereof hath euermore béene taught and defended by al the olde learned Catholique Fathers as maye wel appéere by that is already and hereafter shal be alleged of their writinges Certainely they that nowe condemne Berengarius for vsinge the plaine woords and Expositions of the Olde Fathers woulde as wel condemne S. Augustine S. Hierome S. Ambrose and the reaste were it not for the Credite and Authoritie of their Names The Doctours that haue beene sithence the time of Berengarius saithe M. Hardinge haue more often vsed these termes Really Carnally c. then other Olde Doctours within sixe hundred yeeres after Christe In these fewe woordes M. Hardinge hath handsomely conueied in a greate vntrueth For this Comparatiue More often presupposeth the Positiue Therefore the sense hereof must be this The Olde Doctours often vsed these Termes Really Fleashly c. albeit not so often as others of the later yéeres But. M. Hardinge knoweth this is vntrue For neither hath he here yet shewed nor is he hable to shewe that in this case of the Sacrament any of these termes was euer vsed by any one of al the Olde Ancient writers Wherof we may wel reason thus The Olde Catholique Fathers intreatinge of the Substance of the Sacrament neuer vsed any of these woordes Really Carnally c. Therefore it is likely they neuer taught the people to beleue that Christes Bodie is presente Really and Fleashely in the Sacrament Contrarywise they in their Sermons called the Sacrament a Figure a Signe a Remembrance of Christes Bodie therefore it is likely they woulde haue the Catholique people so to iudge and beléeue of the Sacrament M. Hardinge The .7 Diuision Here before that I bringe in places of auncient Fathers reportinge the same Doctrine and in like termes as the Catholike Churche dooth holde concerninge this Article least our opinion herein might happily appeare our Carnal and Grosse I thinke it necessarie briefely to declare what maner a true Bodie and Bloude is in the Sacrament Christe in him selfe hathe but one Fleashe and Bloud in Substance whiche his Godhead tooke of the Virgin Marie once and neuer afterwarde leafte it of But this one Fleashe and Bloude in respecte of double qualitie hathe a doubleconsideration For at what time Christe liued here in earthe amonge men in the shape of man his fleashe was thralle and subiecte to the frailtie of mannes nature sinne and ignoraunce excepted That fleashe beinge passible vnto deathe the souldiours at the procurement of the Iewes crucified And suche manner Bloude was at his passion sheadde foorthe of his Bodie in sight of them whiche were then present But after that Christe rose againe from the deade his Bodie from that time forwarde euer remainethe immortal and liuely in daunger no more of any infirmitie or sufferinge muche lesse of deathe but is become by diuine giftes and endowementes a spiritual and a diuine Bodie as to whom the Godhead bathe communicated Diuine and Godly properties and excellencies that beene aboue al mannes capacitie of vnderstandinge This Fleashe and Bodie thus considered whiche sundrie Doctours calle Corpus Spirituale Deificatū A Spiritual and a Deified Bodie is geuen to vs in the blessed Sacrament This is the doctrine of the Churche vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians where he hath these woords Dupliciter verò Sanguis Caro intelligitur vel Spiritualis illa atque Diuina de qua ipse dixit Caro mea verè est cibus Sanguis meus verè est porus Et Nisi manducaueritis Carnem meam Sanguinem meū biberitis non habebitis vitam aeternam Vel Caro quae Crucifixa est Sanguis qui militis effusus est lancea That is The Bloude and Fleashe of Christ is vnderstanded two waies either that it is that spiritual and
Spiritualis quo vncti sumus Er hoc est Bibere Iesu Sanguinem participem esse incorruptionis Domini There are twoo sortes of Christes Bloud the one Fleashly where with wee are redeemed the other Spiritual wherwith wee are annointed And this is the drinkinge of the Bloude of Christe to be partaker of his Immortalitie In like sorte S. Augustine saithe Iudas Christum Carnalem tradidit tu Spiritualem Furens Euangelium Sanctum flammis Sacrilegis tradidisti Iudas betraied Christe Carnal but thou hast betraied Christe Spiritual For in thy furie thou betraiedst the Holy Gospel to be burnt in wicked fiere Here S. Augustine calleth Christe Spiritual for that the manner of the betraieing was Spiritual Likewise that Ancient Father Clemens calleth Christes Bloud Spiritual not in respecte of difference in it selfe but onely in respecte of the Spiritual receiuing And I thinke M. Harding wil not denie but these woordes of Clemens Augustine agréeing so neare bothe in sense phrase with the woordes of Hierome may stande for sufficient exposition to the same Certainely as Christes Bloude is not Really or Bloudily Present to annoynte vs so is it not Really or Bloudily Present to nourishe vs. For this Nourishinge and this Annointinge are bothe Spiritual And therefore the Olde learned Father Athanasius writeth thus Quomodò vnum vnius hominis Corpus Vniuerso Mundo sufficeâ—et Quod tanquam in illorum cogitationibus versatum Christus commemorat A quibus cogitationibus vt eos auocaret quemadmodum paulò antè sui Descensus è Coelis ita nunc Reditus sui in Coelum mentionem facit The Capernaites demaunded how one Bodie of one man might suffice the whole worlde whiche thinge as beinge in their cogitations Christe calleth to remembrance To remoue them from whiche cogitations of grosse and fleashely eatinge as he before made mention of his comming downe from Heauen so now likewise he maketh mention of his repaire againe into Heauen To conclude once againe gentle Reader I must doo thee to remember that S. Hierome in this whole place neuer spake one woorde neither of any Real or Fleashely Presence nor of the Sacrament Yet notwithstandinge M. Hardinge as though S. Hierome had plainely and vndoubtedly spoken of bothe hereof geathereth his reason thus S. Hierome saithe Wee eate not the Fleashe of Christe that was Crucified Ergo Christes Fleashe is Really and Fleashly in the Sacrament This Argument is euident to the eie and néedeth no answeare His Reason woulde better haue framed thus S. Hierome saithe VVee can not eate the Fleashe of Christe that was Crucified Ergo VVee cannot Really and Carnally eate the Fleashe of Christe Whereof it muste necessarily folow euen by the Authoritie that M. Hardinge hath here alleged that Christes Bodie is not Really and Fleashly in the Sacramente Suche reliefe hath M. Hardinge founde in these woordes of S. Hierome M. Hardinge The .8 Diuision Nowe whereas M. Iuel denieth that Christen people were of olde time taught to beleeue that Christes Bodie is Really Substantially Corporally Carnally or Naturally in the Sacrament I dooe plainely affirme the contrary Yet I acknowledge that the learned Fathers 135 whiche haue so taught woulde not thereby seeme to make it here outwardly sensible or perceptible For they confesse al with S. Chrysostome that the thinge whiche is here geuen vs is not sensible but that vnder visible signes invisible thinges be deliuered vnto vs. But they thought good to vse the aforesaid termes to put away al doubte of the beinge of his verie Bodie in these holy Mysteries and to exclude the onely imagination phantasie figure signe token vertue or signification thereof For in suche wise the Sacramentaries haue vttered their Doctrine in this pointe as they may seeme by their manner of speakinge and writinge here to represent our Lordes Bodie onely in deede beinge absent as Kinges oftentimes are represented in a Tragedie or meane persons in a Comedie Verily the manner and way by whiche it is here present and geuen to vs and receiued of vs is secrete not humaine ne natural true for al that And wee doo not atteine it by sense reason or nature but by faithe For whiche cause wee doo not ouer basely consider and attende the visible elementes but as wee are taught by the Councel of Nice liftinge vp our minde and spirite wee beholde by Faithe on that holy Table put and laide so for the better signification of the Real presence their terme soundeth the Lambe of God that taketh away the sinnes of the worlde And here say they wee receiue his Pretious Bodie and Bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say verily and in deede whiche is no otherwise nor lesse then this terme Really importeth The B. of Sarisburie Here M. Harding once againe as before wil teache vs what the olde Fathers meante by those woordes that they neuer vttred I trowe he hath some priuie Diuination that thus taketh vpon him to know what men meane before they speake Cicero saith Peritum esse necesse est eum qui Silentium quid sit intelligat It must needes be some conning felow that vnderstandeth what Silence meaneth and knoweth what they speake that speake nothinge He saith The Fathers thought good to vse the aforesaide termes to put away al doubte of the beinge of Christes very Bodie in these holy Mysteries Uerily this is a merueilous boldenesse so often and with suche confidence and countenance to say The Olde Fathers vsed these termes and yet not once to shew any one of them al that euer vsed them It may be thought that he hath either to greate affiance in him selfe or to litle regarde vnto his Reader As for this vaine muster of the names of Chrysostome Hilarie Gregorie Nyssene and Cyril as it shal appeare by the viewe it healpeth him nothinge The Sacramentaries saith M. Hardinge vtter their Doctrine by these termes Figure Signe Token Signification and Vertue I may not answeare this discourtesie of talke with like discourtesie Onely I wil say of these men as S. Augustine sometime saide of the Arians Cum se tanta voragine impietatis immergant nos tanquam opprobrio noui Nominis Homousianos vocant quia contra illoruÌ„ erroreÌ„ Homousion defendimus VVhere as they haue drowned them selues in suche a Dungeon of wickednesse now they cal vs Homousians to reproche vs with a new name bicause we defende the Vnitie of the Holy Trinitie against their errour But if they be al Sacramentaries that vse these termes then must S. Augustine S. Hierome S. Chrysostome S. Ambrose and al other the holy Fathers that vsed the same néedes be condemned for Sacramentaries But if they be Sacramentaries that shamefully abuse and corrupte the holy Sacramentes then may M. Hardinge and his frendes rightly be called Sacramentaries M. Harding addeth Chrysostome saith In Visible signes thinges Inuisible be deliuered Ergo The Bodie of Christe is Really and Fleashely in the Sacrament First if M.
and geue thankes that we are not onely made Christian menne but also made Christe Brethren ye vnderstande the Grace of God that is vpon vs. Ye vnderstande it Ye wonder at it Reioice ye we are made Christe For if he be the Heade and we the members both he and we are one whose man Now gentle Reader as Leo saith our bodies by Baptisme are made Christes Fleashe as S. Augustine saithe we are made Christe him selfe and as Gregorie Nyssene saith S. Steuen was Tēpered and Mingled with the Grace of the Holy Ghost euen so in the same sense Chrysostome saith We are made one Lumpe of dowgh with Christe and Christe hath tempered and mingled him selfe with vs. These thinges considered the force of M. Hardinges reason must néedes faile Certainely Prsmasius saithe As the Breakinge of this breade is the Partakinge of the Bodie of Our Lorde euen so the Breade of Idoles is the Partakinge of Diuels And addeth further Si de eodem pane manducamus quo Idololatrae vnum cum illis Corpus efficimur If we eate of one Breade with Idolaters we are made one Bodie with them These other thrée authorities of Hilarie Gregorie Nyssene and Cyril maie wel be discharged with one answeare sauinge that Gregorie Nyssene an olde writer newly set abroade with sundrie corruptiōs is brought in onely to make a shew not speakinge any one woorde neither of Christes Natural dwellinge in vs nor of the Sacrament His purpose was onely to speake of Christes Birth and of that Bodie whiche he receiued of the Blissed Uirgin whiche was not a shadowe or a fantasie but Real Fleashly and in deede And in like manner of speache S. Hierome saithe Triticum de quo Panis Coelestis efficitur illud est de quo loquitur Dominus Caro mea verè est cibus The wheate whereof the Heauenly Breade is made is that of whiche Our Lorde saith My Fleashe is meate in deede And to this purpose Amphilochius saith as he is alleged by Cyrillus Nisi Christus natus fuisset Carnaliter tu natus non fuisses Spiritualiter Onlesse Christe had beene borne Carnally thou haddest not beene borne Spiritually Touching Gregorius Nyssenus as he saith Christ is made our Bread So he saithe likewise in the same place Quicquid assumenti conueniens sit in id mutatur Fit perfectioribus solidus cibus inferioribus olus infantibus lac What so euer thinge is conuenient for the receiuer into the same thinge Christ turneth him self He becometh stronge meate vnto the perfite Hearbes vnto the weake and Milke vnto Children And as Christe is Hearbes or Milke euen so and none other wise he is Breade or Fleashe Neither wil this Ancient Father agree vnto M. Hardinges erroure That we cannot receiue Christes Bodie but onely in the Sacrament For euen in the same plac◠he holdeth the contrarie His woordes be these Qui abundanter ex Apostolicis fontibus biberit is iam totum recepit Christum Who so hath abundantly dronken of the Apostles springes hath already receiued whole Christe The argument that M. Hardinge geathereth hereof must needes stande thus Christe was borne of the Virgin Ergo his Bodie is Really and Fleashly in the Sacrament This Conclusion is but childishe Yet if he conclude not thus he concludeth nothinge The greatest weight of this mater lieth vpon two Olde Fathers Cyril and Hilarie For Hilarie saith We receiue Christe verè sub mysterio verily vnder a mysterie And either of them vseth these termes Carnally Corporally Naturally and that not once or twise but in sundrie places The authorities be greate the woordes be plaine But God be thanked these places be common and not vnknowen And for answeare of the same once againe remember good Christian Reader that notwithstandinge M. Hardinge haue founde in these two Fathers that Christes Bodie is Corporally and Naturally in vs yet hath he not hitherto founde that thinge that he sought for neither in these Fathers nor in any other that is that Christes Bodie is Naturally or Corporally in the Sacramen◠Wherefore I muche maruel that either he woulde auouche this mater so strongely findinge him selfe so weake or elles thus vainely daly and shewe one thinge for an other and deceiue his Reader That we verily and vndoubtedly receiue Christes Bodie in the Sacrament it is neither denied nor in question S. Augustine saithe Panis est Cordis Intus esuri intus siti It is the Breade of the harte Hunger thou within Thirste thou within And the thinge that is inwardly receiued in Faith and in Sprite is receiued verily and in déede S. Bernarde meante no falseheade when he saide Lauemur in Sanguine eius Let vs be washte in the Bloude of Christe Notwithstandinge he meante not that our bodies Really and in deede shoulde be washte with the Bloude of Christe And wheras S. Augustine saith Quid paras dētem ventrē Crede māducasti What preparest thou thy toothe and thy belly Beleeue and thou hast eaten Wee may not thinke that he meante any fantastical or false eating notwithstanding he vtterly refuseth in this behalfe bothe the teeth the belly and al other office of the Bodie And therefore Cyrillus saith Sacramentū nostrum hominis manducationem non asserit mentes credentiū ad crassas cogitationes irreligiosè introducens Our Sacrament teacheth vs not to eate a man with the material mouthe of our Bodie in vngodly sorte leading the mindes of the Faithful vnto grosse cogitations It is a holy Mysterie and a Heauenly action forcinge our mindes vp into Heauen there teaching vs to eate the Bodie of Christe to drinke his Bloud not outwardly by the seruice of our Bodies but inwardely by our Faith and that verily in deede The trueth hereof standeth not in any Real or Corporal Presence but as Hilarius saith in a Mysterie which is in a Sacrament whereby outwardly vnto our senses we expresse the thing in our Bodies that must be wrought inwardly in our mindes For this cause Dionysius saith Regeneratio naturali illa purgatione quae fit per aquam Corporali quodam modo denuntiat animae purgationem Our Regeneration whiche wee haue in Baptisme by that Natural Purgation that is wrought by Water in a certaine Bodily sorte teacheth vs the purgation of the minde Thus are we truely washt with Christes Bloud in that Holy Mysterie of Baptisme thus are we truely in deede feadde with Christes Bodie in the Holy Mysterie of his Supper And albeit Christe be in neither of these Mysteries in Bodily Fleashly Presence yet dooth not y◠thing any wise hinder either the Substance of that holy Mysterie or the Truthe of our receiuing And for the cause S. Augustine saith Nō fallit nos Apostolus qui dicit Christū habitare in cordibus nostris per Fidem In te est ▪ quia ipsa fides in te est The Apostle deceiueth vs not
ioyned to God the Father by Nature The Minor that is That Christe is ioyned vnto vs by nature he proueth thus We are ioyned vnto Christe by Faithe that is by the nature of one Faithe and that is to saye Naturally Likewise he saithe We are ioyned vnto Christe by the Regeneration of one Nature And againe We are ioyned to Christe by the Nature of one Baptisme Hereof he Coâ—cludeth Therefore are we Naturally ioyned vnto him Thus it appéereth by S. Hilarie we maye haue Christe Naturally within vs by thrée other sundrie meanes and therefore not onely as M. Hardinge holdeth by receiuinge of the Sacrament And like as Christe is naturally Corporally and Carnally in vs by Faithe by Regeneration and by Baptisme euen so and none otherwise he is in vs by the Sacrament of his Bodie In whiche Holy Mysterie Christe is ioyned vnto vs Corporally as beinge man bicause we are feadde in deede and verily with his Fleashe and Spiritually is ioyned to vs as God Thus muche vnto Cyrillus and Hilarius in whome M. Hardinge is not yet hable to finde that Christes Bodie is either Corporally receiued into our Bodies or Corporally present in the Sacrament whiche was the onely thinge that M. Hardinge hath here taken in hande and shoulde haue proued and nowe not hauinge proued that notwithstandinge al this greate a doo hath proued nothinge But he saith It had benne more conuenient rather modestly to haue interpreted these woordes then thus vtterly to haue denied them Uerily perhaps it were so for him that canne make somewhat of nothinge and diuise a Commentarie without a Texte and imagin Constructions as M. Hardinge dooth of woordes that were neuer spoken Hereof M. Hardinge gheasseth thus These Fathers saie That Christe is Naturally and Corporally in vs Ergo it is likely theire meaninge was that Christe is Naturally and Corporally present in the Sacrament This reason is very simple For notwithstandinge Christe were Naturally within our bodies yet the like Beinge in the Sacrament woulde not followe But this argument woulde conclude the contrary and holde better in this wise Christes Bodie is not Naturally or Corporally present within vs. Therefore muche lesse it is Corporally present in the Sacrament M. Hardinge The II. Diuision And the Catholike Fathers that sithence the time of Berengarius haue written in defence of the trueth in this pointe vsinge these termes sometimes for excludinge of Metaphores Allegories Figures and Significations onely whereby the Sacramentaries woulde defraude faithful people of the trueth of Christes pretiouse Bodie in this Sacrament doo not thereby meane that the maner meane or waie of Christes Presence dwellinge vnion and coniunction with vs and of vs with him is therefore Natural Substantial Corporal or Carnal but they and al other Catholike men confesse the contrarie that it is farre higher and worthier supernatural supersubstantial inuisible vnspeakeable special and proper to this Sacrament True Real and in deede notwithstandinge and not onely Tropical Symbolical Metaphorical Allegorical not Spiritual onely and yet spiritual not figuratiue or significatiue onely And likewise concerninge the maner of the presence and beinge of that Bodie and Bloude in the Sacrament they and we acknowlege and confesse that it is not Local Circumscriptiue Diffinitiue or Subiectiue or Natural but suche as is knowen to God onely The B. of Sarisburie These Doctours liued within these twoo or thrée hundred yéeres and are suche as M. Hardinge thought not worthe the naminge Their Doctrine in these cases is very vnsauerie and without comforte Generally they holde that Christes Bodie remaineth no lenger in our Bodies but onely vntil the formes of the Breade and Wine beginne to alter Some others say that assoone as our téeth touche the Breade streight waies Christes Bodie is taken vp into Heauen The woordes be these Cerrum est quod quà m citò Species dentibus teruntur tam citò in coelum rapitur Corpus Christi This Doctrine notwithstandinge they say That Christe is Naturally and Corporally within vs. Here may a man say vnto M. Hardinge as he did before to the Arian Heretique What troweth M. Hardinge or his Newe Doctours that Christe cometh to vs from Heauen and by and by forsaketh vs Or that we eate Christe and yet receiue him not Or that we receiue Christe and yet haue him not Or that Christe is Corporally within vs and yet entreth not Is this Christes natural beinge in vs Is this the Vertâ—e of the Mystical Benediction Is this the meaninge of these holy Fathers Or troweth M. Hardinge that holdinge and mainteininge suche absurdities his Reader be he neuer so simple wil beleeue him Last of al to declare the manner of Christes Presence in the Sacrament he saith it is not Local not Circumscriptiue not Diffinitiue not Subiectiue By these termes his Reader may rather wonder at his strange Diuinitie and Eloquence then wel coniecture what he meaneth And as it appeareth he him selfe is not yet hable to conceiue his owne meaninge For thus he saithe This Presence is knovven to God onely Then it foloweth M. Hardinge knoweth it not And so this Article at last is concluded with an Ignoramus How be it the Olde learned Fathers neuer leafte vs in suche doubtes Emissenus saithe as it is before alleged Praesens est in Gratia Christe is Present by his Grace S. Augustine saithe Est in nobis per Spiritum Christe is in vs by his Spirite Likewise againe he saithe Non hoc Corpus quod videtis manducaturi estis Sacramentum aliquod vobis trado Ye shal not eate this Bodie that ye see It is a certaine Sacrament that I deliuer you Thus the Holy Fathers saie Christe is Present not Corporally Carnally Naturally but as in a Sacrament by his Sprite and by his Grace FINIS THE SIX THE ARTICLE OF BEINGE IN MANY PLACES The B. of Sarisburie Or that Christes Bodie is or maye be in a thousande places or moe at one time M. Hardinge The .1 Diuision 144 Amonge the miracles of this blissed Sacrament one is that one and the same bodie maie be in many places at once to witte vnder al consecrated hostes As for God it is agreable to his Godhed to be euerie where Simpliciter propriè But as for a creature to be but in one place onely But as for the bodie of Christ 145 it is after a manner bytvveene both For where as it is a creature It ought not to be made equal vvith the creator in this behalfe that it be euerie where But whereas it is vnited to the Godhead herein it ought to excel other bodies so as it maie in one 146 time be in moe places vnder this holie Sacrament For the vnitinge of Christes natural bodie vnto the almightie Godhead duely considered bringeth a true Christian man in respecte of the same to forsake reason and to leane to Faith to put aparte al doubtes and discourses of humaine vnderstandinge
and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
man were fast asleape he coulde neuer fal into so deepe a Dreame In these Fantasies he séemeth wel to agrée with the Olde Heretiques Eutyches and Manichee For euen suche a Bodie they imagined that Christe receiued of the Blissed Uirgin and yet were they Heretiques notwithstandinge For whiche of al the Olde learned Fathers euer taught vs this strange Doctrine Who euer durst to spoile Christe of his Place of his Quantitie and of the natural Proportions of his Bodie If the Doctours of the Churche say thus why are they not alleged If they say not thus why is this mater caried away with such countenance of Antiquitie Or why doothe M. Hardinge thus auouche this vnsensible vnsauerie learninge onely vpon his owne credite without the Authoritie of any Doctour The Manichees in olde times the better to mainteine their errour to auoide absurdities were driuen to say there were twoo Gods The one Good the other I◠Euen so M. Hardinge to mainteine his errours to auoide infinite absurdities is driuen to say There are twoo Christes The one Local the other not Local The one aboue the other beneathe The one with proportion of Bodie the other without proportion How be it he seemeth to publishe this principle vnawares against him selfe For if Christes Bodie in the Sacrament be not Local as he saithe then is it no Natural or Real Bodie This rule S. Augustine taketh to be infallible His woordes be these Tolle loca Corporibus nusquam erunt qui nusquam erunt nec erunt Take away the places from the Bodies and the Bodies shal be no where and bicause they shal be nowhere they shal haue no beeinge and so shal be no Bodies at al. And he speaketh not thus onely of other natural Bodies but specially and namely of the Bodie of Christe Certainely the more spiritual a thinge is the more it is voide from the circumstance and necessitie of place Wherefore when M. Hardinge saith The Bodie of Christe is in Heauen as in a place and in the Sacrament without place he séemeth secretely to say that Christes Bodie in the Sacrament is more Glorious more Spiritual and Diuine then is the very Bodie of Christe in déede that is in Heauen in the Glorie of God the Father Whiche conclusion how wel it may stande either with the reast of his owne Doctrine or with the trueth of our Christian Religion I leaue it in consideration to the Reader But what néedeth this new diuised difference of Christes Bodie Local and Christes Bodie not Local Or what forceth these men to say that onely the bare Substance of Christes Bodie is in the Sacrament without length breadthe or any other respecte of Quantitie Wil M. Hardinge now at the last forsake the Reuerent Simplicitie of his beleefe and leane to Reason Or wil he in Goddes secrete Mysteries geue credite to his eies and harken to the course of Nature Uerily God as he is hable by his Omnipotente Power to make Christes Bodie present without Place Quantitie so is he likewise hable to make y◠same Bodie present in Place and with Quantitie and al other natural Dimensions If M. Hardinge wil say naye Duns him selfe his owne Doctour wil reprooue him His woordes be plaine Idem Corpus localiter dimensiuè potest esse in diuersis locis Et Deus potest quodcunque Corpus vniuersi conuertere in Corpus Christi sicut Panem facere Corpus Christi vbique esse non solùm Sacramentaliter sed etiam Localiter Dimensionaliter One Bodie bothe Locally and with the natural Dimensions of a Bodie may be in sundrie places And God is hable to turne any Bodie in the worlde into the Bodie of Christe as wel as Breade and to cause Christes Bodie to be euerywhere not onely by way of Sacrament but also by way of place and Dimensions Whiche saieinge séemeth also to be wel liked and allowed of Durandus Therefore M. Hardinge should not thus nicely shrinke backe and so dissemble in darke speaches but should rather boldely and plainely say Christes Bodie is in the Sacrament not onely Substantially but also Locally and by way of place as hauing as good warrante for the one as for the other For it is a Catholique mans parte to be bolde of Goddes Omnipotent Power and what so euer God being Omnipotent is hable to doo to beléeue it is already doone without any regarde had to his wil or promise If he thinke it lawful for him without cause to denie this manner of Christes Presence let him not be offended if wée vpon good and iust cause denie the other Uerily Alexander de Hales a greate Doctour of that side reckeneth M. Hardinge to be in a greate errour in this behalfe This is his Resolution Quidam ponebant Corpus Christi esse sub Sacramento non secundum quantitatem c. Sed haec positio est erronea Some healde that Christes Bodie is vnder the Sacrament not accordinge vnto Quantitie But this Opinion is erroneus Thus muche I thought good onely to touche not so muche for any greate credite of the Authour but that it may appeare That notwithstandinge al these men woulde so fayne haue Christe Really and Fleashly Present yet they reprooue one an other of errour and ignorance and cannot agree emonge them selues in what sort they may haue him Present How be it the Ancient Fathers of the Churche haue written farre otherwise in this behalfe For like as Athanasius saithe Aequalis patri secundum Diuinitatem Minor patre secundum Humanitatem Christe accordinge to his Diuine Nature is equal vnto the Father and accordinge to his Manheade is inferiour vnto the Father Euen so saithe Gregorie Nazianzene Christe accordinge to his Bodie is within the limitation of place accordinge to his Spirite and Godhead he is without the limites of any place But that any one of al the Olde Fathers euer saide Christes Bodie is sometime in one place and sometime in many sometime limited and sometime not limited I thinke it not easy for M. Hardinge wel to prooue As for the difference that he hath diuised of Uisible and Unuisible Local and not Local whiche is bothe Trenche and Bulwerke to mainteine this péece it is a very toye onely meete to beguile Children as neither hauinge fundation in the Scriptures or holy Fathers nor effectually seruinge to prooue his purpose For we reason not of Respectes and Qualities but as S. Augustine S. Cyril and other Catholique Doctours doo of the very Nature and Substance of Christes Bodie Neither can M. Hardinge wel mainteine That what so euer is Inuisible is therefore of Nature Infinite or may be at one time in a thousande places As touchinge Christes Beinge in a Mysterie as it requireth no Local Presence accordinge to M. Hardinges owne Confession so likewise it requireth no Natural or Real Bodie as hereafter God willinge it shal be shewed more at large M. Hardinge The .2 Diuision And howe the
Father So S. Augustine writinge against the Heretique Manichee that seemed muche to fauoure of M. Hardinges erroure saith Christus secundum Praesentiam Corporalem simul in Sole in Luna in Cruce esse non potuit Christe accordinge to the presence of his Bodie coulde not be both in the Sunne and in the Moone and vpon the Crosse at one time Againe he saith Christus venturus est illa Angelica voce testante quemadmodum ire visus est in Coelum id est in eadem Carnis Forma atque Substantia Cui profectò Immortalitatem dedit Naturam non abstulit Christ shal come againe as it is witnessed by the Angel euen as he was seene to goo into Heauen that is in the same shape and Substance of his fleashe vnto whiche fleashe as he hath geuen Immortalitie so hath he leafte vnto it the same Nature that it had before Thus S. Augustine And further he saith That who so holdeth that Christes Bodie is both in Heauen and in Earth at one time vtterly dissolueth and destroieth the Nature of the Bodie of Christe To be shorte and not to ouercharge the Reader with allegations S. Augustine seemeth to geue a special note by waie of prophecie touchinge this same For thus he saith His dictis mox Ascendit in Coelum praemunire voluit aures nostras aduersus eos quos procedentibus temporibus exurrecturos esse praedixerat dicturos Ecce hîc Christus Ecce illic quibus ne crederemus admonuit Nec vlla nobis excusatio est si crediderimus aduersus vocem Pastoris nostri tam claram tam apertam tam manifestam vt nemo vel obtusus tardus corde possit dicere Non intellexi These woordes spoken he Ascended into Heauen Hereby he gaue our eares a Premunire against them whiche he foretolde vs woulde rise in processe of time and say Beholde here is Christe beholde there is Christe Vnto whome he warned vs we shoulde geue no credite Neither haue we nowe any manner excuse if we beleeue them against the voice of our Sheephearde beinge so cleare so open and so plaine that noman be he neuer so heauie or dulle of harte can iustly say I vnderstoode him noâ— Thus the olde Catholique Doctours thought they might warrant the Argumentes for good and effectual that they tooke of Christes Humanitie and of the Natural Substance of his Bodie But perhaps they must al goe for newe Maisters and their argumentes likewise be condemned for péeuishe Let vs therefore consider the argumentes that M. Harding and his companie haue founded hereupon Thus therefore reason they Christe is Ascended into Heauen in his Humanitie The Heauens must holde his Bodie as S. Peter saithe vntil al thinges be â—stoared S. Paule saithe Our Conuersation is in Heauen from whence we looke for our Sauiour Iesus Christe Christe saithe I leaue the worlde and goe to my Father The poore ye shal stil haue emonge yowe but me ye shal not haue Ergo say they Christe is stil here in the worlde in his Corporal and Fleashely Presence Christes Bodie is of nature and substance Finite Ergo It is in places Infinite Christe hath two sortes of Bodies One onely Local al the reast of the other sorte not Local It is in place yet it occupieth or filleth no place It is a very Natural Mans Bodie yet is it neither rounde nor square nor thicke nor broade nor shorte nor longe It hath in it no distance or difference of partes as bytweene eye and eye or eye and eare or heade and foote but Eye Eare Arme Hande Heele Toe Heade and Foote are al togeather and eche is other and al is one In tenne thousande seueral places Christes Bodie is ful and whole and yet al these are but one Bodie Thus One is Many and Many are One Aboue is Beneath Beneath is Aboue Local is not Local and not Local is Local and al this without the authoritie either of Goddes holy Woorde or of any one Olde Catholique Father These be M. Hardinges Catholique Conclusions euen the very same that were vsed and auouched by Eutyches Apollinarius Manichaeus and other like Heretiques in olde times and therfore they may not nowe be counted péeuishe And that thou maiste the better féele the sauour soundenesse of these mens Doctrine I beseche thée Gentle Reader to consider these woordes of Robert Holcot a great Doctour of yâ— side Si fuissent mille hostiae in mille locis eo teÌ„pore quo Christus pepeÌ„dit in Cruce Christus fuisset Crucifixus in mille locis If there had beene a thousande hostes in a thousande places at that very time when Christe honge vpon the Crosse then had Christe benne Crucified in a thousande places Againe he saith Pono quòd tempore illo c. I suppose that at the same time the soule of Christe departinge from his Bodie vpon the Crosse had come vnto and reasted in one of the said hostes If so then had Christes Bodie benne both quicke and deade at one time Thus muche D. Holcot Here hast thou Good Reader a taste of M. Hardinges Doctrine in respecte whereof al other Doctrine must needes be condemned and cast as peeuishe Alas they wander vp and downe in meere vanities and as S. Paule saith They woulde be Doctours of the Lawe not vnderstandinge neither what they saie nor what they affirme Uerily S. Augustine saith Quando de forma Serui cogitas in Christo Humanam effigiem cogita si est in te Fides When thou thinkest of the forme of a Seruante in Christ thinke of the forme of a man if thou haue any Faith in the. This mater saith M. Hardinge is so clearely vttered by these fathers that Figures Significations Tropes and Metaphores canne haue no place M. Hardinge woulde not thus haue saide if he had any regarde vnto his Reader By the very order and tenoure of these Fathers wordes Christe cometh and yet cometh not Christe is not seene and yet is seene Christe is touched with handes yet noman canne touche him Euery man seeth him without guile or erroure yet noman seeth him Elias is aboue and at the same time the same Elias is beneath Elias Coate is called Elias Chrysostome and Ambrose are faine both to correct the rigoure of theire speache and to vse these woordes Memorie Examplar Commemoration and Remembrance And what is there here els but Figures Yet saith M. Hardinge Significations and Figures here can haue no place It is to great tyrannie so muche to mocke and abuse Goddes people M. Hardinge The .10 Diuision In makinge of whiche sclender argumentes they wil not seeme to acknowlege whose Bodie it is euen that whiche is proper to God whose power is ouer al and to whom al thinges obeye The B. of Sarisburie Yes vndoubtedly we acknowledge the Bodie of Christe to be the Bodie of the Sonne of God and therefore the Bodie of very God Yet neuerthelesse we
there must Faith helpe to supplie Thus we see howe Bucer in sundrie other pointes of Faith both deceiued and also a deceiuour confirmeth the trueth of this article pithily and plainely Suche is the force of trueth that oftentimes it is confessed by the verie enemies of trueth Fight not with the Churche M. Iuel but fight with the enemie of the Churche Fight with him Whome you haue folowed in departinge from the Churche who neuerthelesse by force of trueth is driuen against you to confesse the trueth in those most plaine wordes Verè rotus ipse Deus homo praesens exhibetur in Sacra Coena â—óque Substantialiter In this holie Supper him self â–ª God and man is exhibited present truely and whole and therefore Substantially The B. of Sarisburie Goddes name be praised neither doo wée refuse the iudgement of the Ancient Fathers in these cases neither hath M. Hardinge for ought that may yet appeare any iust cause thus to vaunte him self of the same Here he allegeth the Authoritie of D. Bucer euen as the Heretique Eutyches sometime to mainteine his Heresie alleged S. Cyprian or as the Nestorian Heretiques alleged the Authoritie of the Nicene Councel For notwithstanding D. Bucer to auoide contention as a man desirous of peace was contente to yeelde vnto certaine indifferent termes as Osius that learned Father sometime did in the Councel of Ariminunt to the Arians yet was his resolution herein euermore throughly and fully knowen And the verie similitude or example that he vseth of the Sonne putteth the mater out of al question For like as the Bodie or Compasse of the Sonne beinge in one certaine place of the Heauens reacheth out his beames and geueth influence into the worlde euen so Christ the Sonne of Iustice beinge in Heauen in one place at the Right hande of God likewise reacheth out his beames and geueth his influence into the Faithful and so feedeth them not by bare Imagination or Fantasie but Truely Substantially and in deede And as the Sonne is more comfortable and more refreasheth the worlde being absent by his beames then if his very Natural Substance and compasse laie here vpon the Earth euen so the Bodie of Christe beinge in the Glorie of his Father in the very Substance and Nature of our Fleashe and there euermore intreatinge Mercie for our sinnes is muche more comfortable vnto vs more quickeneth both our Bodies and Soules by his heauenly and Spiritual influence then if it were here present Fleashely before our eies And as the Sunne not comminge downe from heauen nor leauing his place is neuerthelesse present with vs in our houses in our faces in our handes and in our boosomes euen so Christe beinge in heauen not comminge downe nor leauinge his roume there yet neuerthelesse is present with vs in our Congregations in our Hartes in our Praiers in the Mysterie of Baptisme and in the Sacrament of his Bodie and Bloud Therefore S. Ambrose saith Marie quia quaerebat in terra tangâ—re non potuit Stephanus teâ—igiâ— quia quaerebat in Coelo Marie coulde not touche Christe bicause she sought him vpon the Earth But Steuen touched him bicause he sought him in Heauen And againe he saith Non enim corporali tactu sed Fide tangimus For we touche not Christe by any bodily meane but by our Faith And therefore againe he saith Stepâ—anus intra Coelos Dominum cernit absentem Steuen seeth Christe being absent within the Heauens So saith Origen Per Euangelistarum Apostolorum praedicationem per sui sancti Corporis Sanguinis Sacramentum per Gloriosum Crucis signaculuÌ„ nobiscum Deus God is with vs by the preachinge of the Euangelistes and Apostles by the SacrameÌ„t of his Bodie and Bloude and by the Glorious Signe of his Crosse. So S. Augustine O stulta infidelitas persequentis Si quaeris exilium quo Christianus iubeatur ire priùs si potes inueni quo Christus cogatur exire O the fonde infidelitie of this persecutour If thou seeke a place of bannishement whither thou maist coÌ„maunde a Christian man to goe first if thou canne finde a place from whence thou maist commaunde a Christ to departe And againe thus he writeth vnto the Godly widowe Italica Non debes â—e desolatam arbitrari cum in interiore homine habeas Christum praesentem per fidem in corde tuo Thou maist not thinke the â—â—elf to be desolate while thou hast Christe present in thy harte in the Inner Man by Faith So againe Non est Iudaeus non est Graecus c. Sed omnia in omnibus Christus There is no Iewe there is no Gentile but Christe is al and in al. In like sense S. Hierome saith Tangat digitulo vltro exibimus Domini est terra plenitudo eâ—us Christus loco non tenetur inclusus Let him pushe vs with his finger and we wil foorth willingly The Earth is the Lordes and the fulnes thereof Christ is not holden prisoner in any place Thus is Christe present emongst vs thus wée feele him thus wée see him But al this is the worke of Faith it needeth no Fleashely or Local presence Therefore S. Augustine saith Non rectè tangitur id est non rectè in illum creditur He is not touched wel That is to saie He is not beleued wel So saith S. Bernarde Tangitur sed affectu non manu voto non oculo Fide non sensibus He is touched but with deuotion not with hande with Zele not with eye with Faith not with sense And thus we saie we haue Christ present not as M. Hardinge saith onely for a minute of an houre wherein is neither sauoure nor comforte but verily effectually if he be delited with that woorde Substantially and for euer euen vnto the consummation of the worlde Neither dooth he denie that Christe is present that denieth this Imagination of Grosse and Fleashely Presence Origen saith Si Virtus Iesu congregatur cum his qui congregantur in nomine eius non peregrinatur à suis sed semper praestò est eis If the power of Iesus be togeather with them that are geathered in his name then is not he absent from his owne but is euermore present with them By these fewe I trust it maie appeare that we neither are departed from the Churche of God nor fight against the Churche But you M. Hardinge vnder this glorious title of the Churche thinke to carrie your selfe inuisible Howe be it as there be two sortes of Faithes so are there two sortes of Churches the one True the other False Your Churche beinge as nowe vtterly voide of Goddes woorde is as a Lanterne without light Leo writinge against suche as you he saith thus Ecclesiae nomine armamini contra Ecclesiam dimicatis Ye arme your self with the name of the Churche and yet ye fight against the Churche S. Iohn in his Reuelations saith They name
them selues Iewes that is The people of God but they are the Synagoge of Satan O fight not M. Hardinge thus against God fight not against your owne Conscience It is harde for you thus to kike against the pricke The more ye fight the more ye bewray your owne nakednesse These coloures and shadowes must néedes vade God with his Trueth wil haue the Uictorie Amen M. Hardinge The .12 Diuision Now to be shorte where as the chiefe argumentes that be made against the beinge of Christes Bodie in many places at once be deduced of nature in respecte that this article seemeth to them to abolishe nature it may please theÌ„ to vnderstande that God who is auctour of nature can by his power doo with a Bodie that whiche is aboue the nature of a Bodie nature not destroied but keapte and preserued whole VVhiche Plato the Heathen Philosopher woulde soone haue been induced to beleue if he were aliue VVho asked what was nature answeared Quod Deus vult that whiche God wil. And therefore wee beleeue that Enoch and Elias yet mortal by nature doo by power of God liue in Bodie and that aboue naâ—ure Abacue was by the same power caught vp and in a moment caried from Iewrie to Babylon his nature reserued whole S. Peter by God accordinge to nature walked on the earth the same by God bisides nature walked vpon the waters Christe after condition of nature assumpted suffred death in Bodie the same Christe by his diuine power entred with his Bodie in to his Disciples through doores closed The B. of Sarisburie Our proufes are grounded not onely vpon Natural Reason but also vpon the expresse and knowen Wil of God And by suche Argumentes the learned Fathers were wonte in olde times to dispute of Christes Humanitie against Apollinarius Manichaeus Eutyches and other like Heretiques without controlment For Natural Reason holden within her bandes is not the enimie but the daughter of Goddes Trueth And therefore he must be very vnreasonable that wil thus without cause be angrie with Reason But it appeareth that M. Hardinge as he is vtterly without Scriptures and Doctours in these cases so is he also voide of Reason As touchinge Plato it seemeth there was harde holde when a Natural Philosopher must stande foorth to proue Christes Mysteries This mater within these fewe hundred yeeres hath benne atteÌ„pted many waies by Logique by Philosophie by the Metaphysiques by the names of Olde Fathers But when none of al these healpes woulde serue they imagined brought foorth Animosam Fidem a Faith without any woorde of God bolde to beleeue they knewe not what In the ende findinge theire wante and weakenes herein for that this Faith had no grounde they diuised Miracles and fieres yenough and ioined them with it Then was the mater sufficiently and fully prooued But Plato saith Natura est quod Deus vult Nature is that thinge that God wil. First what if M. Hardinge vnderstande not what Plato meante And what if Plato neuer vnderstoode what M. Hardinge meaneth Yet must Platoes name serue to prooue al M. Hardinges faÌ„tasies Plato saith Nature is what so euer God wil. Must we therefore conclude That Colde is Hoate White is Blacke Accident without Subiecte Subiecte without Accident a Bodie is no Bodie a Nature Finite is Infinite What a strange kinde of Philosophie hath M. Hardinge founde out It is a simple weapon that these menne wil refuse to serue theire turne The Philosophers called Epicuraei helde this fantasie that God sitteth in Heauen idly and at ease neuer incombringe or troublinge him self with the rule of the worlde and that therefore Nature ruleth it self onely by chance and at aduenture without any certaine direction of Goddes gouernement and that what so euer is donne therein is no parte of Goddes dooinge Contrary wise the Philosophers called Stoici helde an other fantasie that God him self is nothinge elles but nature and that therefore al thinges are wrought by necessitie and force of Destine and that God is hable to woorke no Miracle nor to doo any thinge contrary to the common course of Nature Both these folies Plato reproued by this shorte answeare Natura est quod Deus vult His meaninge is that Nature is subiecte and obedient vnto God and that there is neither Chance nor Necessitie in the course of Nature but al thinges are ordred by Goddes appointement and Natural Causes are onely the instrumentes of Goddes Wil. And therefore some compare Nature to the horse and God to the horseman that bridleth her and turneth her whither he listeth And for the same cause Origen saith Anima mundi est Virtus Dei The Soule of the Worlde is the power of God And S. Baâ—ile saith The Worlde is the schoole of our soules to leade vs to knowe God Therefore God was hable by his power to diuide the Sea to pul backe and to staye the Sonne to open the Earth to make the water of Iordane to stande as a walle to staie the Fier from burninge and the water from drowninge If any man liste to knowe the cause hereof there is none other but Goddes Wil. In this sense the Philosopher Simonides was wonte to saie Solus Deus est Metaphysicus God alone is Supernatural And Pindarus for the same called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The best or skilfullest Artificer Likewise S. Augustine saith Quomodo est contra Naturam quod Dei fit voluntate cùm voluntas tanti Conditoris sit cuiuscunque rei Natura Howe is it against Nature that is donne by Goddes Wil seeinge the Wil of so noble a Creator is the Nature of euery thinge This vndoubtedly was Platoes meaninge Nowe let vs examine M. Hardinges reasons Nature is what so euer God wil Elias and Enoch are yet alieue in theire bodies Abacuc was caught and carried to Babylon S. Peter walkte vpon the Sea Ergo Christes Bodie is at one time in a thousande places These argumentes holde A posse ad Esse and might haue stande the Heretiques Manichaeus and Eutyches in some good steede but in Catholique Schooles they haue no place But howe is M. Hardinge so wel assuered of Goddes wil Howe knoweth he that God wil haue Christes Bodie to be in a thousande places at one time to be euerywhere to be infinite to be no Bodie Uerily the Ancient Fathers for any thinge that may appeare neuer knew it Contrary wise he might haue saide Gods holy Wil was that Christe should take the Natural Substance of a Mans Bodie and that in al thinges he should be like vnto his Brethren and that his Bodie shoulde be a Creature and as S. Augustine saith should be in one place This is Goddes knowen and expresse Wil therefore by Platoes iudgement this is Nature Certainely S. Augustine saith as it is before alleged Christus Corpori suo Immortalitatem dedit Naturam non abstulit Christe gaue Immortalitie to his Bodie but he tooke not from it the
euermore Carnally see his Bodie These woordes are specially to be noted If Christe were Bodily here he shoulde Carnally be séene Therefore by S. Augustines iudgemente if Christe were Bodily present in the Sacramente wee shoulde sée him Carnally in the Sacramente Againe Et abijt hâ—c est redijt nos non deseruit Corpus enim suum intulit Coelo Maiestatem autem non abstulit mundo He is gonne and yet is here He is returned to his Father and yet hath not forsaken vs. For he hath caried his Bodie into Heauen but he hath not taken his Maiestie from the worlde Againe Pauperes semper habebitis vobiscum c. The poore ye shal euermore haue with you but mee you shal not haue Let good men heare this and not be careful For this he spake of the presence of his Bodie For accordinge to his Maiestie accordinge to his Prouidence accordinge to his vnspeakeable and Inuisible Grace it is fulfilled that he saide I am with you alwaies vntil the Consummation of the Worlde But accordinge to the Fleashe that the Woorde receiued accordinge to that he was borne of the Virgin accordinge to that he was taken of the Iewes accordinge to that he was nailed to the Crosse accordinge to that he was taken downe and lapte in a shrowde and laide in the Graue and roase againe and shewed him selfe in this respecte it is true that he saide Ye shal not euermore haue me with you Likewise againe Dominus consolatur nos qui ipsum iam in Coelo sedentem manu contrectare non possumus sed Fide contingere The Lorde doothe comforte vs that cannot touche him with our hande sittinge nowe in Heauen But may touche him notwithstandinge with our Faithe And againe Si illi proptereà crediderunt quia tenuerunt palpauerunt nos quid facimus Iam Christus Ascendit in Coelum non est venturus nisi in fine vt iudicet de viuis mortuis If they therefore beleeued in Christe bicause they helde him and touched him what doo we then For Christe is now Ascended into Heauen and wil not come againe but in the ende to iudge the quicke and the Deade So saithe Origen Christus secundum Diuinitatis suae Naturam non peregrinatur à nobis Sed peregrinature Secundum dispensationem Corporis quod suscepit Christe accordinge to the Nature of his Godhead is not a stranger vnto vs but he is a stranger to vs touchinge the dispensation of the Bodie whiche he hath receiued Againe Nec est Homo qui est vbicunque duo vel tres in eius nomine fuerint congregati c. It is not Christe as Man that is wheresoeuer two or three be geathered in his name neither is Christe as Man with vs alwaies vntil the Consummation of the worlde So likewise saithe S. Hierome Christus non est Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum Christe is not nowe Bodily in the Churche for beinge risen from the deade he is Ascended into Heauen I passe ouer S. Ambrose S. Gregorie S. Cyril S. Basile Uigilius Fulgentius Didymus Beda and other like Auncient Fathers Thus were they then resolued of Christes Bodie and this they tooke to be the Catholique Faithe Yet neither were they therefore condemned for Nâ—we Maisters nor folowed they onely the Iudgement of Nature nor leadde they the worlde with péeuishe Reasons nor touchinge Christes Bodie had they forgotten whose Bodie it was nor were they counted the enimies of Goddes Omnipotent Power nor were they then thought to fight against the Churche But M. Hardinge with his newe diuised Fantasie is a Patrone and a mainteiner of the Manichees of the Appollinaristes of the Eutychians and other moe horrible and olde condemned Heretiques FINIS THE SEVENTHE ARTICLE OF ELEVATION The B. of Sarisburie Or that the Priest did then holde vp the Sacrament ouer his Head M. Hardinge Of what weight this ceremonie is to be accompted catholike Christen men whom you cal your aduersaries M. Iuel know no lesse then you Verily where as it pleaseth you thus to ieste and like a Lucian to scoffe at the Sacramentes of the Churche and the reuerent vse of the same callinge al these Articles in general the highest Mysteries and greatest Keies of our Religion without which our doctrine can not be mainteined and stande vpright vnderstande you that this as sundrie other Articles whiche you denie and require proufe of is not suche ne neuer was so esteemed The Priestes lifting vp or shewinge of the Sacrament is not one of the highest Mysteries or greatest keyes of our Religion and the Doctrine of the Catholique Churche may right wel be mainteined and stande without it But it appeareth you regarde not so muche what you say as how you say somewhat for colour of defacing the Churche whiche whiles you goe aboute to doo you deface your selfe more then you seeme to be ware of and doe that thinge whereby amonge good Christen men specially the learned you may be ashamed to shew your face For as you haue ouer rashely yea I may say wickedly affirmed the Negatiue of sundrie other Articles and stoutely craked of your assurance thereof so you haue likewise of this For perusinge the auncient Fathers writinges wee finde recorde of this Ceremonie vsed euen 154 from the Apostles time forwarde S. Dionyse that was S. Paules scholar sheweth that the Priest at his time after the Consecration was wonte to 155 holde vp the dreadful Mysteries so as the people might beholde them His woordes be these accordinge to the Greeke Pontifex diuina munera laude prosecutus sacrosancta augustissima Mysteria conficit collaudata in conspectum agit per symbola sacrè proposita The Bishop after that he hath done his seruice of praisinge the diuine giftes consecrateth the Holy and most worthy Mysteries and bringeth them so praised into the sight of the people by the tokens set foorth for that holy purpose On whiche place the auncient Greeke writer of the Scholies vpon that worke saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loquitur de vnius benedictionis nimirum panis diuini eleuatione quem pontifex 156 in sublime attollit dicens Sancta Sanctis This Father speaketh in this place of the lifting vp of the one Blessinge that is to say of the one forme or kinde of the Sacrament euen of that diuine Breade whiche the Bishop lifteth vp on high saieing Holy thinges for the Holy In S. Basiles and Chrysostomes Masse wee finde these wordes Sacerdos eleuans Sacrum Panem dicit Sancta Sanctis The Priest holdinge vp that Sacred Breade saith Holy thinges for the Holy In S. Chrysostomes Masse wee reade that as the people is kneelinge downe after the example of the Priest and of the Deacon the Deacon seeinge the Priest stretchige foorthe his handes and takinge vp that Holy Breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad sacram Eleuationem
peragendam palam edicit attendamus To doo the Holy Eleuation speaketh out alowde let vs be attent and then the Priest saith as he holdeth vp the Sacrament Holy thinges for the Holy Amphilochius of whom mention is made before in the life of S. Basile speakinge of his wonderous Celebratinge the Masse amonge other thinges saith thus Et post finem orationum exaltauit Panem finè intermissione orans dicens Respice Domine Iesu Christe c. And after that he had doone the praiers of Consecration he lifted vp the Breade without ceasing praieing and saieinge looke vpon vs Lorde Iesus Christe c. The same S. Basile meante likewise of the Eleuation and holdinge vp of the Sacrament after the custome of the Occidental Churche in his Booke De Spiritu Sancto where he saith thus Inuocationis verba dum ostenditur Panis Eucharistiae calix benedictionis quis Sanctorum nobis scripto reliquit VVhiche of the Sainctes hath lefte vnto vs in writinge the wordes of Inuocation whiles the Breade of Eucharistia 157 that is to witte the Blessed Sacrament in forme of Bread and the consecrated Chalice is shewed in sight He speaketh there of many thinges that be of greate authoritie and weight in the Churche whiche we haue by tradition onely and cannot be auoutched by holy Scripture Of shewing the holy Mysteries to them that be present in the Sacrifice the olde Doctours make mention not seldome S. Chrysostome declareth the manner of it saieinge that suche as were accompted vnworthy and heynous sinners were put foorth of the Churche whiles the Sacrifice was offered whiles Christ and that Lambe of our Lorde was Sacrificed VVhiche being put out of the Churche then were the Vailes of the Aultar taken away to the intent the holy Mysteries might be shewed in sight doubtelesse to stirre the people to more deuotion reuerence 158 and to the Adoration of Christes Bodie in them present And thus for the Eleuation or holdinge vp of the Sacrament wee haue saide inoughe The B. of Sarisburie H. Hardinge seemeth in parte to disclaime this Article as a mater of smal weight and none of the Principal Keyes of his Religion wherein I see not but I maye safely and easily graunte vnto him addinge notwithstanding thus much withal That the lesse it is the lesse hurte is in it Yet notwithstanding of late daies it was otherwise esteemed and moste seuerely exacted as the thinge wherin stoode their Adoration whiche was the whole price and bewtie of their Masse The prieste was wicked that woulde not vse it The people was wicked that woulde not allowe it Their greatest Doctours haue trauailed painfully to know the cause and signification of this Mysterie and yet cannot finde it Al this notwithstandinge it is nowe confessed to be a smal mater of no greate weight and suche as the Churche may wel spare without hinderance But as M. Hardinge here saithe his Doctrine maye sufficiently be mainteined and stande vprighte without this Ceremonie of Eleuation euen so may wée truely and iustely saye That the Heauenly and infallible Doctrine of the Gospel of Christe maye likewise stande vpright and be mainteined not onely without this Newe Ceremonie but also without their Priuate Masse without their Halfe Communion without their Strange Unknowen Praiers without their Supremacie of Rome without their Transubstantiation and other like Fantasies by them diuised Yet are not they al of that side hitherto fully resolued touchinge their owne Eleuation neither when nor where nor wherfore it first came in vse nor what it meaneth Some of them saye The liftinge vp of the Sacramental Breade signifieth Christes Incarnation Some of them saye It signifieth Christe hanginge vpon the Crosse Some of them That it signifieth the takinge downe of his Bodie from the Crosse Some his Resurrection Some his Ascension into Heauen Some That it signifieth a Sacrifice special aboue al Sacrifices Some others saye That the Prieste lifteth vp the Chalice to signifie That Christe crieing out with a lowde voice gaue vp the Sprite M. Harding saith It is lifted vp doubtlesse to the intente the people may Adoure Thus many and moe Mysteries they haue imagined in one thinge and yet the same as it is confessed no Keye of their Religion Disagréement euermore argueth ignorance S. Augustine saith Si vix aut omnino nunquam inueniri possint causae quas in istis rebus instituendis homines sequuti sunt vbi facultas tribuitur sine vlla dubitatione resecanda existimo If the causes whiche men folowed in diuisinge suche thinges can hardely or neuer be founde I thinke it best when opportunitie and occasion is geuen they be abolisshed and put away without scruple or staggeringe They haue assaied earnestly to prooue this Ceremonie by the warrante of Gods Woorde as if God him selfe had commaunded it Gerardus Lorichius saith Hunc ritum Dauid videtur praeuidisse in Spiritu Dauid seemeth to haue forseene this order in the Sprite And to this purpose he allegeth the Authoritie of Rabbi Iohai whome I maruel M. Harding had forgotten Durandus for the same allegeth the Woordes of Christe Ego si exaltatus fuero à Terra omnia traham ad meipsum If I be once lifted vp from the Earthe I shal drawe al thingès to mee selfe And to spéede the mater the better forewarde Linwoode saithe The Pope hath geuen liberal doale of Pardons And the more to astonne the Simple people Alexander of Hales saithe They haue of them selues inuented and diuised many strange Miracles They haue earnestly and sadly disputed whether the Cuppe shoulde be holden vp open or couered They saye It is a mater of special meede and hable to Confounde Heresies They haue wrested and corrupted the Scriptures and falsified the Rabines for the same M Hardinge also woulde seeme to allege a multitude of Olde Doctours and longe continuance euen from the Apostles time To be shorte they haue holden them for Heretiques and burned them that durst to speake against it Yet nowe in the ende M. Hardinge saithe It is but a smal mater and the reast of their Religion maye welstande without it I woonder he procéedeth not herein with as good courage as in the reast Neither did I sâ—offe hereat as a Lucian as it pleaseth M. Hardinge in his Choler to reporte but reuerently and soberly spake the Truethe euen as in the presence of God It pitied mee to sée Gâ—â—des people so deceiued and that euen by suche as had taken vpon them to be the Fathers and Guiders of the People But O merciful God What Religion maye this be that noman maye touche or truely reporte of it without surmise or suspicion of Scoffinge And where as M. Hardinge as a man somewhat ouermuche subiecte to his Passions saithe further I maye be ashamed to shewe my face emonge learned menne If he meane the learned of his owne side verily it can
felowe rather with rankenes of breathe then with might of Bodie And for as muche as he striueth to make the worlde thinke our Doctrine is iniurious to the Godhead and Glorie of Christe Firste we protest That as we beléeue that Christe is the Lambe of God that hath taken away the Sinnes of the worlde and that there is none other Name vnder Heauen whereby we can be saued and that as the Prophete Esaie saith He is the Mighty God the Father of the worlde that was to come and that as S. Paule saithe He is God reueled in the Fleashe euen so we yéelde vnto him the very Honour that is dewe vnto God and that not onely to his Godhead alone but also to his Humanitie inseparably ioined with his Godhead in one Persone sittinge now at the Right Hande of God Thus we teache the people That God hath auanced him into al highth and hath geuen him a Name aboue al Names that at the name of Iesus euery knee shal be bowed of thinges in Heauen in the Earth and vnder the Earth and that euery tongue shal confesse that Iesus Christe is the Lorde in the Glorie of God the Father Neither doo we onely Adoure Christe as very God but also we woorship and reuerence the Sacrament and Holy Mysterie of Christes Bodie and as S. Augustine teacheth vs BaptismuÌ„ Christi vbicunque est veneramur We worship the Baptisme of Christ where so euer it be we worship the Woorde of God accordinge to this Counsel of Anastasius Dominica Verba attentè audiant fideliter Adorent Let them diligently â—eare and faithfully Worship the Woordes of God Briefely we worship al other like thinges in such Religious wise vnto Christ belonginge But these thinges we vse and reuerence as holy and appointed or commaunded by Christe but wee Adoure them not with godly Honour as Christe him selfe S. Ambrose saith of the wise men Cognouerunt hanc stellam esse quae HomineÌ„ Deumque signabaâ— Sed Adorauerunt Paruulum They knew this was the Starre that signified him vnto them that was bothe Man and God but they Adoured the Litle one and not the Starre And where as M. Hardinge as wel herein as also in the reast vntruely vniuâ—â—ly diffameth vs as making the Sacramentes of Christe nothing els but Bare Tokens let him wel vnderstande that we doo bothe thinke and speake soberly and reuerently of Christes Sacramentes as knowinge them to be the Testimonies of Goddes Promisses the Instrumentes of the Holy Ghoste And as we make not the Sacrament of Baptisme Bare Water notwithstandinge the Nature and Substance of Water remaine stil so we make not the Sacrament of Christes Bodie and Bloude bare Breade Wine We vse the same woordes Definitions that S. Augustine and other Aucient Fathers and Peter Lumbarde Gratian M. Hardinges owne Doctours haue vsed before vs Sacramentum est Signum rei Sacrae Sacramentum est inuisibilis Gratiae visibilis forma A Sacrament is a Token of a Holy thinge A Sacrament is a Forme Viâ—ible of Grace Inuisible Neither doo we hereof make a Bare or naked Token as M. Hardinge imagineth but we saie as S â–ª Paule saithe It is a perfite Seale and a sufficient Warrant of Goddes Promisses whereby God bindeth him selfe vnto vs and we likewise stande bounden vnto God so as God is our God and we are his people This I recken is no Bare or Naked Token And touchinge this woorde Signum what it meaneth S. Augustine sheweth in this sorte Signum est quod praeter speciem quam ingerit sensibus aliud quiddam facit ex se in cognitionem venire A Signe is a thing that bisides the forme or sight that it offreth to our senses causeth of it selfe some other thing to come to our knowledge And hereof it is called a Mysterie or a Holy Secresie for that our eye beholdeth one thinge and our Faithe an other For example In Baptisme our bodily eie seeth Water but our Faithe whiche is the eie of our minde séeth the Bloude of Christe whiche as S. Iohn saithe hâ—th washed vs from al our sinnes Therefore Chrysostome saith Incredulus cùm Baptismatis lauacrum audit persuadet sibi Simpliciter esse Aquam Ego verò non simpliciter video â–ª quod video sed animae per SpirituÌ„ purgationeÌ„ Sepulturam Resurrectionem Sanctificationem Iustitiam Redemptionem Adoptionem Haereditatem Regnum Coelorum Spiâ—itus Sarietatem considero Non enim aspectu iudico ea quae videntur sed Mentis Oculis The Infidel when he heareth of the Water of Baptisme thinketh it to be onely plaine water but I that beleeue in Christe doo not onely and simply see Water but I see the clensinge of â—he Soule by the Spirite of God I consider Christes Burial his Resurrection our Sanctificaâ—â—on our Righteousnes our Redemption our Adoption our Enheritance the Kingedome of Heauen and the fulnes of the Sprite For the thinges that I see I iudge not with my bodily eies but with the eies of my Minde Now wil M. Hardinge say that Chrysostome onely for a countenance speaketh thus honorably of the Sacrament of Baptisme meaninge notwithstandinge it is nothing els but Bare Water Certainely S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we must consider not what they be in deede but what they Signifie If that euery thinge according to M. Hardinges iudgement muste néedes be accompted Bare wherein Christes Bodie is not Really Presente then is the Sacrament of Baptisme a Bare Sacrament M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke onlesse perhaps he wil say Christes Bodie is Really inclosed in it Plato saithe It is the greatest parte of Wisedome to discerne Aliud Idem One and the same thinge from an Other thinge For of errour herein euermore riseth al Confusion But S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacrament is One thinge and the Substance of the Sacrament whiche is Christes Bodie is an other thinge And least M. Hardinge should shifte of this mater and say as his manner is that the Sacrament is nothinge els but the Outwarde Forme and Appearance or shewe of Breade and Wine Rabanus Maurus hath preuented him in this wise Sacramentum in alimentum Corporis redigâ—tur The Sacrament is turned into the nourishment of the Bodie Therefore these twoo thinges beinge diuerse and sundrie the one the Token the other the thinge tokened The one Christes Bodie and the other the Sacrament of the same Bodie The one Naturally féedinge the Bodie the other Supernaturally feedinge the Soule it were great Confusion either to make them bothe one or els by errour to take the one for the other And for that cause S. Augustine saith as it is before alleged Ea demum est miserabilis Animae seruitus Signa
are ioyned togeather in one Mysterie So is the Bloude of Christe called Water bicause it cleanseth so is the Water called Christes Bloude bicause it is a Sacrament of that Bloude And as S. Chrysostome saithe The Water of Baptisme is Christes Bloude euen so Ignatius saithe The Breade is the Fleashe of Christe and none otherwise These thinges are plaine and without cauil Therefore S. Augustine saith Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt Ergo secundum quendam Modum Sacramētum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est Sacramentes bicause of a certaine likenes oftentimes receiue the names of the thinges them self whereof they be Sacramentes And therefore the Sacrament of Christes Bodie after a certaine manner of speache is the Bodie of Christe And the Sacrament of Christes Bloude is likewise after a certaine manner the Bloude of Christe But here hath M. Hardinge taken greate paines to wreast and to falsifie the plaine woordes of that holy Father Ireneus For that parte of the Mysterie that Ireneus calleth Rem terrenam an Earthly thinge that is to saie Breade the same M. Hardinge contrary to his Authours meaninge calleth Formes or Accidentes or Shewes of Breade For this fonde and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies but was brought in welneare a thousande yeeres afterwarde to accompanie Transubstantiation But Ireneus in plaine wise calleth it a Creature Thus he saith Sāctificamus Creaturā We doo sanctifie a Creature Offerimus e◠ex Creatura eius We offer vp vnto him of his Creature And that he meaneth not a miraculous Creature as is Accidens sine subiecto the like whereof was neuer seene but he saith simply Creaturam quae est secundum nos Suche a Creature as we haue in common vse Suche as we see Suche as we feele Suche as we eate Suche as we drinke and vtterly to cutte of al M. Hardinges shiftes he saith Ex illa augetur consisti◠Carnis nostrae Substantia Of the same the Substance of our Fleashe is increased and standeth Therefore it is certaine and most manifest by Ireneus that as Christes Bodie is the one parte of the Sacrament so is Material Breade the other Likewise in Baptisme as the one parte of that holy Mysterie is Christes Bloude so is the other parte the Material Water Neither are these partes ioined togeather in place but in Mysterie and therefore they be oftentimes seuered and the one is receiued without the other And for that cause S. Augustine saith Qui discordat à Christo nec Panem eius manducat nec Sanguinem bibit etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat Who so disagreeth from Christe neither eateth his Breade nor drinketh his Bloude although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption If any man thinke it strange that the Sacrament is called the Bodie and the Fleashe of Christe beinge not so in deede let him vnderstande That the Written Woorde of God is likewise called Christes Bodie and Christes Fleashe euen the same that was borne of the Uirgin and that the Father raised againe to life although in deede it be not so So saith S. Hierome Quando dicit qui non comederit Carnem meam biberit Sanguinem meum c. Licet in Mysterio possit intelligi tamen veriùs Corpus Christi Sanguis eius Sermo Scripturarum est VVhen Christe saith He that eateth not my Fleashe and drinketh not my Bloude c. Notwithstandinge it maie be taken of the Mysterie Yet the VVoorde of God is more truely the Bodie of Christe and his Bloude Here note good Reader That by these woordes of S. Hierome the Woord◠of God is the Bodie and Bloude of Christe and that more truely then is the Sacrament M. Hardinge The .6 Diuision This beinge that Breade whiche of our Lorde geuen to his Disciples not in shape but in Nature chaunged by the almightie Power of the VVoorde is made Fleashe as S. Cyprian termeth it The B. of Sarisburie This authoritie is answeared more at large in the Tenthe Article and in the Second Diuision M. Hardinge The .7 Diuision This beinge that Holy Mysterie wherein the Inuisible Prieste turneth the Visible Creatures of Breade and VVine into the Substance of his Bodie and Bloude by his VVorde with secrete power as Eusebius Emissenus reporteth The B. of Sarisburie This Authoritie is answeared in the Tenthe Article and in the Seuenthe Diuision M. Hardinge The .8 Diuision This Beinge that Holie Foode by woorthy receiuinge whereof Christe dwelleth in vs Naturally that is to witte in vs by truethe of Nature and not by Concorde of VVil onely as Hilarius affirmeth The B. of Sarisburie This Authoritie is answeared before in the Fifthe Article and the Tenthe Diuision M. Hardinge The .9 Diuision Againe this beinge that Table whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie as the same Hilarie saithe The B. of Sarisburie This Authoritie as it nothinge hindereth vs so it nothinge furthereth M. Hardinge Wee saye that at that Holy Table oure Faithe is directed not vnto a fantasie but vnto the very Bodie and Bloude of Christe and tasteth it and feedeth on it and that as verily and as effectually as our Bodie feedeth vpon material foode And we adde further That who so euer eateth not Christes Fleashe nor drinketh his Bloude shal not haue euerlastinge life But the thinge that we receiue with our mouth is not the same thing that we receiue with our Faith For as it is before alleged out of S. Augustine Aliud est Sacramentum aliud res Sacramenti The Sacrament is one thinge and the Mater or Substance of the Sacrament whiche is Christes very Bodie is an other thinge But beinge graunted that Christes Bodie is verily and really in the Sacrament Yet cannot M. Hardinge thereof conclude his purpose His argument standeth thus Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in the Sacrament Ergo The Sacrament ought to be Adoured with Godly honoure This argument is made vp of foure Termes and therefore in the Schooles would be counted childishe The erroure thereof wil the better appeare by the like Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in heauen Ergo Heauen ought to be Adoured with Godly honoure M. Hardinge The .10 Diuision This beinge that Breade whiche neither Earinge nor Sowinge nor woorke of Tillers hathe brought foorthe but that Earthe whiche remained vntouched and was ful of the same that is the Blissed Virgin Marie as Gregorie Nyssene describeth The B. of Sarisburie Gregorie Nyssene in this whole place speaketh not one woorde neither of any
in the stalle so he is now vpon the Aultar and as he was sometimes in the Womans Armes so is he now in the Priestes Handes True it is Christe was there and Christe is here but not in one or like sorte of Beinge For he was in the stalle by Bodily Presence vpon the Holy Table he is by waie of a Sacrament The woman in her armes helde him Really the Priest in his handes holdeth him onely in a Mysterie So saith S. Paule Christe dwelleth in our hartes and no doubtes the same Christe that laie in the stalle It is one and the same Christe but the difference standeth in the manner of his Being there For in the stalle he laie by Presence of his Bodie in our hartes he lieth by Presence of Faith If this Exposition seeme to M. Hardinge ouer exquisite or curious then wil I saie further Christe is so vpon the Table as the Faithful people is vpon the Table S. Augustine speakinge to the people saith thus Vos estis in MeÌ„sa vos estis in Calice Yowe are vpon the Table yowe are in the Cuppe But the people is not there Grossely Really and in deede but in a Mysterie Euen so is Christes Bodie vpon the Table not Grossely not Really or in deede but in a Mysterie And as Chrysostome saith The Priestholdeth Christe in his hande euen so S. Gregorie saith Abel helde Christe in his hande and that foure thousande yeeres before Christe was borne and yet not a bare signe or a naked token but the very same Christe that Esaie sawe and that Iohn Baptist pointed with his finger For thus stande his woordes Quem Iohannes in Ostensione quem Esaias in locutione hunc Abel Significando in manibus tenuit Thus Chrysostome saith the Priest holdeth Christe in his hande as Iohn Baptist helde him as Esaie helde him as Abel helde him And that this was Chrysostomes meaninge it appeareth by the very forme and order of his woordes For he saith Thou Seest the holy Ghost thou Seest Touchest that princely Bodie Thus he speaketh of a Spiritual seeinge and touchinge wherewith we see and touche thinges be they neuer so farre absent from vs. For otherwise touchinge bodily sight M. Hardinge knoweth the Holy Ghost cannot be seene and by his owne Doctrine the Bodie of Christe is there Inuisible But least M. Hardinge take occasion hereof to saie This is a Fantastical and a Vaine kinde of seeinge Let him remember the woordes that S. Hierome writeth to Paula and Eustochium touchinge theire aboade at Bethleem Magos tria deferentes munera in visione beatis oculis vidisti Ipsa eadem munera Fide Deo obtulisti Cum iâ—sdem Magis Deum Puerum in Presepio adorasti Thou sawest with thine happie eyes the Wise menne carrieinge their three sortes of presentes Thou tookest the same presentes and offeredst them vnto God by Faith with the same Wise men thou Adouredst God beinge a Childe in the Manger She sawe the Wise men and yet sawe them not She receiued their Presentes and yet receiued them not She Adoured the Childe in the Manger and yet the Childe was not there Thus she did not verily or in deede and yet not vainely nor by waie of Fantasie notwithstandinge but truely and effectually by Presence of Faith Thus did the Wise menne see Christe thus doo we nowe see Christe Thus did they worship him thus doo we worship him They sawe him and worshipped him beinge in Earth we see him and worship him being in Heauen They had him Bodily Present we haue him Bodily Absent and Present onely to our Faith And in this behalf S. Ambrose saith Magis videtur quod non videtur It is best seene that is not seene That is to saie Wée sée more certainely with our Faith then wée can sée with the eies of our Bodie For our Bodily eie maie deceiue vs But the eie of our Soule whiche is Faith cannot deceiue vs. M. Hardinges reason hereof standeth thus The Priest at the time of the holy Ministration saide O God be merciful to me being a sinner And Looke vpon vs O Lorde Iesus Christe our God from thy holy Tabernacle and from the Throne of thy Glorie Ergo he made his praiers and gaue Adoration to the Sacrament Of the same premisses he might muche better conclude the contrary The Priest withdrewe his minde from these Sensible and Corruptible Elementes and Adoured Christe beinge in Heauen in his Tabernacle and in the Throne of his Glory Ergo he did not Adoure the Sacrament M. Hardinge The .22 Diuision S. Ambrose after longe searche and discussion howe that saienge of the Prophete might be vnderstanded Adore and woorship ye his footestoole because it is holie at length concludeth so as by the footestoole he vnderstandeth the Earthe bicause it is written Heauen is my seate and the Earthe is my footestoole And bicause the Earthe is not to be Adored for that it is a creature by this Earthe he vnderstandeth that Earthe whiche our Lorde Iesus tooke in the Assumption of his Fleashe of the Virgin Marie and hereupon he vttereth those plaine woordes for testimonie of the Adoration Itaque per Scabellum Terra intelligitur per Terram autem Caro Christi quam hodie quoque in Mysterijs Adoramus quam Apostoli in Domino Iesu Adorarunt And thus by the Footestoole Earthe may be vnderstanded and by Earthe the Fleashe of Christe whiche euen nowe adaies also we Adore in the Mysteries and the Apostles Adored in our Lorde Iesus S. Augustines learned handlinge of this place of the Psalme Adore ye his Footestoole bicause it is Holy maketh so euidently for this purpose that of al other authorities whiche in greate number might be broughte for proufe of the same it ought leaste to be omitted The place beinge longe I wil recite it in Englishe onely His woordes be these Adore ye his Footestoole bicause it is Holie See ye Brethern what that is he biddeth vs to Adore In an other place the Scripture saithe Heauen is my Seate and the Earthe is my Footestoole VVhat doothe he then bidde vs Adore and woorship the Earthe bicause he saide in an other place that it is the Footestoole of God And howe shal we Adore the Earthe where as the Scripture saithe plainely Thou shalt Adore thy Lorde thy God and here he saithe Adore ye his footestoole But he expoundeth to me what his footestoole is and saithe and the Earth is my footestoole I am made doubteful afraied I am to adore the Earthe leste he damne me that made Heauen and Earthe Againe I am afraied not to adore the footestoole of my Lorde bicause the Psalme saithe to me adore ye his footestoole I seeke what thinge is his footestoole and the Scripture telleth me The Earth is my footestoole Beinge thus waueringe I turne me to Christ bicause him I seeke here and I finde how without impietie the Earth may be adored For he tooke of
the ritche they haue eaten and adored al that be the ritche of the earthe For they haue ben brought to the table of Christe and doo take of his Bodie and Bloude but they doo adore onely and be not also filled for as muche as they doo not folowe him Likewese in his exposition vpon that Psalme Al the ritche also saith he there of the earth haue eaten the Bodie of the humblenesse of their Lorde neither haue they ben filled as the poore vntil the folowing But yet they haue adored and woorshipped 170 It that is by adoration they haue acknowleged Christe their Lorde there present The B. of Sarisburie This place maye be passed ouer with the former answeare S. Augustine here speaketh of the Adoringe of Christe and not one woorde of the Adoringe of the Sacrament The whole drifte of his talke standeth in an Allegorie of Hungringe Eatinge Fillinge and Adouringe We Hunger Christe we Eate Christe we be Filled with Christe sittinge in Heauen and likewise we Adoure and woorship Christe sittinge in Heauen But S. Augustine saithe Comedunt Pauperem They Eate Christe beinge poore We knowe that Christe is nowe no lenger in the Dispensation of his Pouertie God hathe exalted him and geuen him a Name aboue al Names and made al thinges subiecte to his feete But S. Augustine calleth him Poore for that he so humbled him selfe and became obedient vnto the Deathe euen vnto the Deathe of the Crosse. In this respecte of his Crosse of his Deathe of his Pouertie wee embrace him we liue by that Bodie that was broaken for vs we be refreashed by that Bloude that was sheadde for vs. And thus we Eate Christe and be relieued and haue our life by him onely in respecte of his Bloud sheaddinge and of his Pouertie The Poore that haue refused and forsaken them selues Eate Christe sittinge in Heauen and are Filled with him But the Ritche Eate him and Adoure him likewise sittinge in Heauen but they are not Filled They see that Christe is the very true Messias that was looked for they see that al thinges are fulfilled that were written of him in the Prophetes and that his name is published vnto the endes of the worlde they beléeue that there is none other name vnder Heauen whereby they can be saued Therefore they Professe his Name they Beleeue in him they Eate him and Adoure him But they make some accompt◠of the Worlde they forsake not them selues they folowe not Christe and therefore they are not filled with him Thus dooth S. Augustine expounde his owne meaninge Inde erat Piscator c. Of those Poore was Peter and Iohn and Iames and Matthew the Publicane They did Eate and weare filled for they suffred the same thinges that they had Eaten ▪ Christe gaue to them his Supper he gaue to them his Passion He is filled that foloweth the same Hitherto S. Augustine speaketh not one woorde of Adoration either of the Sacrament or of Christes Bodie as beinge Really Presente in the Sacrament Therefore M. Hardinge was the more blamewoorthy thus to adde woordes of his owne vnto S. Augustine and so vtterly to falsifie and to corrupte his meaninge It is no good Catholique pointe so to vse the Olde Fathers Uerily where as S. Augustine writeth thus Nec sicut Pauperes saturati sunt vsque ad imitationem Sed tamen Adorauerunt Neither were they filled as the Poore euen vnto the folowinge and yet notwithstandinge they Adoured M. Harding addeth therto of his owne a pretie litle it which he found not in S. Augustine so maketh it vp thus But yet haue they Adoured and woorshipped it and as if it were good text of S. Augustine afterward he furnisheth it out with this Exposition or Cōmentarie of his owne that is They haue acknowleged by Adoration Christe their Lorde there present His frendes wil hardely thinke there is so muche conninge in his dealinge He cannot lightly lacke Authorities as longe as he canne thus shape thē of his owne But S. Augustine knoweth not neither this Commentarie not this texte nor euer gaue M. Hardinge to vnderstande of this Corporal Presence As it is saide and prooued before wée sée Christe and worship Christe sittinge in Heauen Certainely S. Augustine who best knew his owne minde saith thus Habes aurum sed nondum tenes Praesentem Christum Thou hast golde but thou holdest not yet Christe Present S. Augustine saithe Christe is not here present M. Hardinges Commentarie saith Christe is here presente Now let the Reader consider whether of these twoo he wil beléeue M. Hardinge The .24 Diuision Furthermore writinge against Faustus the Heretike of the Manichees secte amongst other thinges he sheweth how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament that is of Breade and VVine consecrated did honour Bacchus and Ceres whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne. VVhereof may iustly be gathered an argument that in those daies faithful people worshipped the Bodie and Bloud of Christe in the Sacrament vnder the Formes of Breade and VVine For els the Infidels coulde not haue suspected them of dooinge Idolatrie to Bacchus and Ceres The B. of Sarisburie This Gheasse hath neither sense nor sauour in it And therefore I maruel that M. Hardinge beinge learned and hauing as he saith suche stoare and choise of other woulde euer vse this for an argument For the very children in Grammar Schooles can tel him that the Heathens that Adoured Bacchus and Ceres as their Goddes yet notwithstandinge neuer gaue godly honour to Breade and Wyne And Cicero him selfe beinge an Heathen was hable to say Quis tam stultus est vt id quo vescitur credat esse Deum Who is so very a foole that wil beleeue the thinge that he eateth to be his God And in like sorte Iuuenal an Heathen Poete scorneth at this folie O Sanctas gentes quibus haec nascuntur in agris Numina O happy is that people that hath Goddes growinge in their fieldes The Heathens in their rude Gentilitie thought that Bacchus and Ceres had first founde out and taught them the vse of Breade and Wyne where as before they feadde of Akecornes and dranke water and therefore in remembrance and witnesse of so greate a benefite they honoured the one with Breade and the other with Wyne But that they euer honoured the Elementes of Breade and Wine I thinke M. Hardinge is not hable wel to shew Therefore he might haue formed his argument in this sorte The Christians were thought to honour their Sacramentes as the Heathens honoured Breade and Wine But the Heathens neuer honoured Breade and VVine with godly honour Ergo The Christians neuer honoured their Sacramentes with godly honour M. Hardinge The .25 Diuision One other most euident place touchinge this Honour and Adoration wee finde in him rehearsed by Gratian Li. Senten
Prosperi VVee doo honour saithe he in forme of Breade and wine which wee see thinges inuisible that is to say Fleashe and Bloud Neither take wee likewise these two Formes as wee tooke them before Consecration Sith that wee doo faithfully graunte that before Consecration it is Breade and VVine whiche Nature hath shapte but after Consecration Fleashe and â—loud of Christe whiche the Blessing of the Priest hath Consecrated The B. of Sarisburie First this Authoritie here alleged is not to be found neither in S. Augustine in whose name it is brought nor in the sentences of Prosper As for Gratian M. Hardinge knoweth he is a Common Falsifier of the Doctours and therefore his credit in suche cases cannot be greate Notwithstandinge touchinge the mater we knowe that Breade Wine and Water of them selfe be nothinge els but corruptible and simple Creatures If we conceiue none otherwise of them then they be of them selfe then al our Sacramentes be in vaine Therefore the godly Fathers labour euermore to drawe vs from the outwarde visible Creatures to the meaninge substance of the Sacramentes And to that ende S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not what they be in deede but what they Signifie So it is written in the Councel of Nice Vides Aquam Cogita Diuinam Vim quae in Aqua lateâ— Seest thou the Water of Baptisme it is not that it was before consider thou that Heauenly Power that lieth hidden in the Water So Chrysostome saith Antequam Sanctificetur Panis panem nominamus Diuina autem Sanctificante illum Gratia mediante sacerdote liberatus est quidem ab appellatione Panis dignus autem habitus est Dominici Corporis appellatione etiamsi Natura Panis in illo remaâ—serit The Breade before it is Sanctified is called Breade but beinge sanctified by the Heauenly Grace by meane of the Prieste it is deliuered from the name of Breade and thought woorthie of the name of the Lordes Bodie notwithstanding the Nature of Breade remaine in it stil. Thus as Chrysostome saith The Breade remaineth stil Breade in his former Kinde Substance without any suche Transsubstantiation or change of nature as is nowe imagined The woordes be plaine M. Hardinge cannot denie them And yet notwithstandinge it is not the thinge it was before bicause it is also called the Lordes Bodie So likewise saithe S. Augustine Quicunque in Manna Christum intellexerunt eundem quem nos Spiritualem Cibum Manducarunt As many as in Manna vnderstood Christe they did eate the same Spiritual Meate that we Eate that is the very Bodie of Christe And so vnto them Manna was Christes Bodie and not the same thinge it was before And for better Declaration hereof Bertramus saithe Christus vt nunc Panem conuertit in Corpus suum ita tum Manna de Coelo datum suum Corpus Inuisibiliter operatus est Christe as he now turneth the Breade into his Bodie euen so then in like sorte the Manna that fel from Heauen Inuisibly he made his Bodie Thus as the Breade is Christes Bodie euen so was Manna Christes Bodie and that Inuisibly and by the Omnipotent Power of God Thus are the Elementes of Manna of the Breade of the Wine and of the Water changed and are not as they were before and therefore in euery of the same we Honour the Bodie of Christe Inuisible not as Really and Fleashely Present but as beinge in Heauen This whole mater and the causes thereof S. Augustine seemeth to open in this wise Signacula quidem rerum Diuinarum esse Visibilia c. Let the newe Christened man be taught that Sacramentes be Visible Signes of Heauenly thinges and that the thinges them selfe that he seethe not must be Honoured in them and that the same Kinde and Element Breade Wine or Water is not so to be taken as it is in daiely vse Let him also be taught what the Woordes meane that he hath hearde and what is hidden and to be beleued in Christe whose Image or Likenesse that thinge that is that Sacramente beareth He addeth further Deinde monendus est ex hac occasione vt si quid etiam in Scripturis audiat quod Carnaliter sonet etiamsi non intelligat credat tamen Spirituale aliquid Significari Moreouer vpon occasion hereof he must be taught that if he heare any thinge euen in the Scriptures that sounde Carnally yet â—e thinke there is some Spiritual thinge meante by it M. Hardinge The .26 Diuision Leauinge a number of places that might be alleged out of the Auncient Fathers for the Confirmation of this mater to auoide tediousnesse I wil conclude with that most plaine place of Theodoretus who speakinge of the outwarde signes of the Sacrament saithe that notwithstandiâ—ge they remaine after the Mystical Blessinge 171 in the proprietie of their former Nature as those that may be seene and felte no lesse then before yet they are vnderstanded and beleeued to be the thinges whiche they are made by vertue of Consecration and are woorshipped with Godly Honour His woordes be these IntelliguÌ„tur ea esse quae facta sunt creduntur adorantur vt quae illa â—â—nt quae creduntur These Mystical Signes saithe he are vnderstanded to be those thinges whiche they are made and so they are beleeued and are Adored as beinge the thinges which they are beleeued to be VVith whiche woordes Theodoretus affirmeth bothe the Real Presence and also the Adoration The Real Presence in that he saithe these outwarde Signes or Tokens after Consecration to be made thinges whiche are not seene but vnderstanded and beleeued whereby he Signifieth the Inuisible thinge of this Sacrament the bodie and Bloude of Christe Adoration he teacheth with expresse termes and that bicause through power of the Mystical Blissinge the Signes be in existence and in deede the thinges whiche they are beleued to be soothely the Bodie and Bloude of Christe For otherwise God forbidde that Christen people shoulde be tought to Adore and woorship the insensible Creatures Breade and VVine Of whiche he saith that they are Adored not as signes not so in no wise but as beinge the thinges whiche they are beleeued to be Now I reporte me to the Christian Reader whether this Adoration of the Sacrament whereby we meane the Godly woorship of Christes Bodie in the Sacrament be a newe deuise or no brought into the Churche but lately aboute three hundred yeeres past as M. Iuel maketh him selfe suer of it in his Sermon The B. of Sarisburie By these woordes of Theodorete M. Hardinge thinketh him selfe hable to prooue both Real Presence and also Adoration of the Sacrament and I doubte not but the discrete Reader shal soone perceiue he hath prooued as wel the one as the other Touchinge Real Presence Theodoretus speaketh nothinge no not one woorde His manner of spéeche séemeth rather to incline to
God in deede then I woorship the But if thou be not God then I wil not woorship thee Thus Arnobius saith The Heathens in olde time were woonte to call vpon Iuppiter Siue tu Deus es siue tu Dea es Whether thou be a God or a Goddesse wee cal vpon thee Thus Goddes people is leadde to geue the honour of God they cannot tel vnto what and to honour a Creature in steede of God Yet must al this be excused by the example of Rachel and Lea. As if M. Harding woulde reason thus Iacob by Goddes special Prouidence knew Lea in stéede of Rachel Ergo Wée may safely Adoure a bare Creature with godly honoure and say vnto it Thou art our God Thou madest Heauen Earth wée haue none other God but thée and al this without peril of Idolatrie He woulde not thus daâ—ly if he knew what it were to bestow Goddes Glorie vpon that thinge that is no God Certainely this is not the worshipping of God in Sprite and Trueth S. Martine was muche more circumspecte in this case as may wel appeare by that is written of him For when the Diuel came vnto him tooke vpon him to be Christe and therefore required him to boowe downe and to geue him honour No saide S. Martine I cannot tel whether thou be Christe or no. Onlesse I see Christ in the same shape and forme that he was Crucified in vpon the Crosse I wil not Adoure him in any wise S. Augustine saith Audistis quia Messias Christus est audistis quia Christus vnctus est Non sic posuit Iacob Lapidem vnctum vt veniret Adoraret alioqui Idololattia est non Significatio Christi Yee haue hearde that Messiasis Christe ye haue hearde that Christe is the Annointed Iacob did not erecte the Annointed stoane to the intente to come and to Adoure it Otherwise it is Idolatrie and not a Signification of Christe Theophilus being sometime demaunded wherefore he woulde not Adoure the Emperour as the manner then was with godly honour made answeare thus Quia non ad hoc institutus est Imperator vt Adoretur Sed vt legitimo honorâ— honoretur Bicause the Emperour is not appointed to th ende wee should honour him as God but that wee should geue him that honour that vnto him apperteineth So if M. Harding wil likewise demaunde wherefore wée Adoure not the Sacrament with godly honour the godly simple man may make him this answeare Bicause it was ordeined reuerently to be receiued and not to be Adoured as a Sacrament and not as God For in al the Scriptures and holy Fathers wee haue neither Commaundement to force vs hereto nor Example to leade vs hereto Wée Adoure the Bodie of Christe not onely for the turninge of an hande while the Priest is hable to holde vp the Sacrament that with doubte of our selues whether wée doo wel or no whiche thinge is vtterly vncomfortable and dangerous ful of terrour to the conscience But wée worship that Blessed and Glorious Bodie as that Blissed Martyr S. Stéeuin did beinge in Heauen at the Right Hande of the Power of God and therefore without doubte and danger and that at al times and for euer and wée beléeue and confesse that Iesus Christ euen in the Nature and Substance of our Fleashe is the Lorde in the Glorie of God the Father FINIS THE NINTHE ARTICLE OF THE CANOPIE The B. of Sarisburie Or that the Sacrament was then or nowe ought to be hanged vp vnder a Canopie M. Hardinge The .1 Diuision If M. Iuel would in plaine termes denie the reseruation and kepinge of the blissed Sacrament for whiche purpose the pixe and Canopie serued in the Churches of EnglaÌ„de as of the professours of this newe gospel it is both in woorde and also in deede denied it were easie to proue the same by no smal number of auctorities suche as him self cannot but allowe for good and sufficient But he knowinge that right wel guilefully refraineth from mention of that principal mater and the better to make vp his heape of articles for some shewe against the Sacrament by denial reproueth the hanginge vp of it vnder the Canopie thereby shewinge him self like to Momus who espieinge nothinge reproueable in fatre Venus founde faulte with her slipper The B. of Sarisburie This Article as it is smal of it self and therefore might the better be dissembled and past ouer were it not accessorie to Idolatrie so it is warranted of M. Hardinges side by very simple and sclender proufes as shal appeare It liketh M. Hardinge for his entrie to solace him self and his frendes withal to cal vs Newe Doctours him self beinge not hable hitherto to allege any one of al the Olde Doctours without force fraude plainely directely to serue his purpose But these Newe Doctours are neither so newe nor so much destitute of Antiquitie as these menne woulde faine haue the worlde to beleue For touchinge the abolishinge of the ReseruatioÌ„ of the Sacrament whiche M. Hardinge hath here drawen in to healpe out yâ— mater beinge otherwise not necessarily incident vnto this Article they haue the Authorities and Examples of good Ancient Olde Catholique Fathers for theire Warrant in that behalf For S. Cyprian saith Panis iste recipitur non includitur This Breade is receiued and not shutte vp Clemens who as M. Hardinge saith was the Apostles Felowe writeth thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant quòd si remanserint in crastinum non reseruentur Let there be so many Hostes or so muche Breade offered at the Aultar as may be sufficient for the people If any thinge remaine let it not be keapte vntil the morninge OrigeÌ„ or Cyrillus saith for one booke beareth both theire names Dominus Panem quem Discipulis suis dabat non distulit nec iussit seruari in crastinum The Breade that Our Lorde gaue to his â— isciples he lengred it not nor bade it to be keapte vntil the morninge His reason is grounded vpon the order of Christes Institution for that Christe saide not Take and Keepe but Take and Eate S. Hierome saith Post Communionem quaecunque de Sacrificijs superfuissent illic in Ecclesia Communem Coenam comedentes pariter consumebant After the Communion was donne what so euer portion of the Sacrifices remained they spente it there togeather in the Churche eatinge theire common Supper S. Augustine likewise seemeth to saie the same The Breade made to this purpose is spent in receiuinge the Sacrament Hesychius saith That the Remanentes of the Sacrament were burnte immediatly in the fiere Nicephorus saith The same Remanentes in some places were geuen to Children that went to Schoole to be â—aten by them presently in the Churche The like whereof is also decreed in the Councel of Matiscon So saith Gabriel Biel a Newe Doctoure of M. Hardinges companie Non dedit Discipulis vt
Bodie of Christe and the VVine no more VVine but his pretiouse Bloude though they seeme to the eye otherwise though taste and feelinge iudge otherwise and to be shorte though al senses reporte the contrary and al this vpon warrant of our Lordes woorde who saide these to be his Bodie and Bloude and that as he teacheth not in the Breade and VVine And further sithe we are taught by Eusebius Emissenus in Homilies of Easâ—er to beleeue terrena commutari transire the earthly thinges to be chaunged and to passe againe Creaturas conuerti in substantiam Corporis Christi The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude which is the very Transubstantiation and sithe Chrysostome saithe Panem absumi that the Breade is consumed away by the Substance of Christes Bodie And Damascen Breade and VVine Transmuâ—ari supernaturaliter to be chaunged aboue the course of nature and Theophylacte the Breade transelementari in Carnem Domini to be quite turned by chaunginge of the Elementes that is the mater of Substance it consisteth of into the Fleashe of our Lorde and that in an other place Ineffabili operatione transformari etiamsi Panis nobis videatur that the Breade is transformed and changed into an other substantial forme he meaneth that of our Lordes Bodie by vnspeakeable workinge though it seeme to be Breade Finally sithe that the Greeke Doctours of late age affirme the same doctrine amonge whome Samona vseth for persuasion of it the similitude whiche Gregorie Nyssene and Damascene for declaration of the same vsed before whiche is that in Consecration such manner Transubstantiation is made as is the Conuersion of the Breade in nourishinge in whiche it is turned into the Substance of the nourished Methonensis like S. Ambrose woulde not men in this mater to looke for the order of nature seinge that Christe was borne of a Virgin biside al order of nature and saithe that our Lordes Bodie in this Sacrament is receiued vnder the forme or shape of an other thinge lest bloude shoulde cause it to be horrible Niâ—olaus Cabasila saithe that this Breade is no more a Figure of our Lordes Bodie neither a gifte bearinge an Image of the true gifte nor bearinge any desâ—â—ription of the Passions of our Sauiour him selfe as it were in a Table but the true gifte it selfe the moste holy Bodie of our Lorde it selfe whiche hathe truely receiued reproches contumelies stripes whiche was crucified whiche was killed Marcus Ephesius though otherwise to be reiected as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne yet a sufficient of the Greeke Churches Faithe in this pointe affirminge the thinges offered to be called of S. Basile Antitypa that is the samplers and Figures of our Lordes Bodie bicause they be not yet Perfitely consecrated but as yet bearinge the Figure and Image referreth the Chaunge or Transubstantiation of them to the holy Ghost Donec Spiritus Sanctus adueniat qui ea mutet These giftes offered saithe he be of S. Basile called Figures vntil the holy Ghost come vpon them to chaunge them VVhereby he sheweth the Faith of the Greeke Churche that through the holy Ghost in Consecration the Breade and VVine are so chaunged as they may no more be called Figures but the very Bodie and Bloude of our Lorde it selfe as into the same chaunged by the comminge of the holy Ghoste VVhiche change is a chaunge in substance and therefore it may rightly be termed Transubstantiation whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance The B. of Sarisburie This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe I wil not cal his credite into question notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article that is to say like Accidens sine Subiecto A shewe of woordes without Substance He seemeth bothe in woordes and sense fully to agree with Chrysostome Oecumenius and other Gréeke Fathers that neuer vnderstoode this M. Hardinges Newe Religion He shutteth vp the Hearers bodily eyes wherewith they sée the Breade and Wine and boroweth onely the Inner eies of their mindes wherewith they may sée the very Bodie and Bloude of Christe whiche is that Breade that came from Heauen And herein notwithstanding his woordes be quicke violent the more to sturre and enflame the hartes of them vnto whom he speaketh yet he him selfe in plainest wise openeth cleareth his owne meaninge For thus he writeth Ne consideres tanquam Panem Nudum Panis Eucharistiae non est amplius Panis Simplex Nudus Consider it not as if it were Bare Breade The Breade of the Sacramente is no lenger Bare and Simple Breade Whiche woordes are naturally resolued thus It is Breade how be it not onely bare Breade but breade and some other thinge elles biside So where they of M. Hardinges side are woonte to saye Papa non est Purus homo The Pope is not a Bare man I trowe their meaninge is not That the Pope is no man but onely that he is a man yet besides that hath an other Capacitie aboue the condition and state of common men Of these woordes of Cyrillus we maye wel reason thus by the waye The Sacrament is not onely or Bare Breade Therefore it is Breade al be it not onely Bare Breade And thus the same Cyrillus that is brought to testifie that there remaineth no Breade in the Sacramente testifieth moste plainely to the contrary that there is Breade remaininge in the Sacrament And although this answeare of it selfe might séeme sufficient yet good Christian Reader for thy better satisfaction I praye thée further to vnderstande that as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie Bloude euen so and in like phrase and forme of woordes he speaketh of the Oile that they calle Holy of the Water of Baptisme and of other Ceremonies Of the Oile he writeth thus and further by the same expoundeth his meaninge touching the Sacramente Vide ne illud putes esse Vnguentum tantùm Quemadmodum enim Panis Eucharistiae post Sancti Spiritus Inuocationem non ampliùs est Panis Communis sed Corpus Christi sic Sanctum hoc Vnguentum non ampliùs est Vnguentum Nudum neque Commune sed est Charisma Christi Beware thou thinke not this to be Oile onely For as the Breade of the Sacrament after the Inuocation of the Holy Ghoste is no lenger Common Breade but the Bodie of Christe so this Holy oile is no lenger Baâ—e or Common Oile but it is the Grace of Christe By these woordes there appeareth like change in the one as in the other As the Oile is the Grace of Christe so is the Breade the Bodie of Christe and as the Nature and Substance of the Oile remaineth
stil although it be not Bare or Common Oile so the Nature or substance of the Breade remaineth still although it be not Common or Bare Breade In like sorte he writeth of the Water of Baptisme Non tanquam Aquae Simplici studeas huic Laâ—achro Ne Aquae Simplicitaâ—i mentem adhibeas Beholde not this Bathe as Simple VVater Consyder not the Simplicitie of the VVater Of these conferences of places we maie wel geather thus The Water in the Holy Mysterie of Baptisme notwithstandinge it be not Bare Common Water yet neuerthelesse contineweth stil in the Nature and Substance of very Water So likewise the Breade in the Holy Mysterie of Christes Bodie notwithstandinge it be not Bare and Common Breade yet neuerthelesse in Nature and Substance is Breade stil. But Cyrillus saith It is no Breade it is no Wine notwithstandinge it appeare so vnto the senses Chrysostome saith The substance of Breade is consumed Emissenus saith It is turned into the substance of Christes Bodie and Damascenus and Theophylactus later writers of no greate credite auouche the same It is plaine that both Cyrillus and al other olde learned Fathers laboure euermore with al vehemencie and force of woordes to sequester and pulle their hearers from the iudgement of their senses to beholde that Breade that geueth life vnto the worlde And therefore he calleth it Spiritual Breade and of Christes Bloude he saith thus Bibe vinum in corde tuo Spirituale scilicet vinum Drinke that VVine not with thy Bodily mouth but in they harte I meane that Spiritual VVine Againe he sheweth wherefore the Iewes were offended with Christe and openeth the very cause of the grossenes of their erroure Iudaei non audientes Verba Christi secundum Spiritum Scandalizaâ—i abierunt reâ—rò eò quòd existimarent sefe ad humanaruÌ„ Carnium esum incitari The Iewes not hearinge Christes VVoordes accordinge to the Sprite were offended and went from him for that they thought they were encourraged to eate Mannes Fleashe Againe he saith Gustate videte quòd suauis est Dominus Num hoc Corporeo palato vt istud dijudicetis vobis praecipitâ— NequaquaÌ„ sed potius certa Fide Taste and see that the Lorde is delectable What are you commaunded to iudge this with youre Bodily mouth No not so but with vndoubted Faith In this sense the Water in Baptisme geueth place to the Bloude of Christe and of it self seemeth nothinge Likewise the Breade in the Sacrament of Christes Bodie geueth place to the Bodie of Christe and in respecte thereof is vtterly nothinge Whiche thinge concerninge the Water of Baptisme Paulinus seemeth to expresse thus Fonsque nouus renouans hominem quia suscipit dat Munus siue magis quod deâ—init esse per vsum Tradere Diuino mortalibus incipit vsu. Likewise Chrysostome Non erit Aqua Potationis sed Sanctificationis It shal not be Water to Drinke as it was before but VVater of Sâ—nctification as before it was not This is the very Substance of the Sacramentes in respecte whereof the corruptible Elementes of Breade Wine and Water are consumed taken for nothinge This thinge Chrysostome expresseth notably to the eie by this example Lanae cùm tinguntur naturae suae nomen amittunt tincturae nomen accipiunt non vltrà vocas Lanam sed vel PurpuraÌ„ vel CoccinuÌ„ vel Prasinum c. VVool when it is died looseth the name of his owne Nâ—ture and taketh the name of the Coloure Thou callest it no lenger wool but Purple or Scarlet or greene c. Notwithstandinge the very Substance of Wool remaineth stil. And so Pachymeres saith The Holy Oile is no lâ—nger called Oile but it is turned into Christe His woordes be plaine Oleum enim est Christus For the Cile is Christe Not meaninge thereby that the Oile is no Oile but onely that in respecte of Christe that thereby is Signified the Oile is Consumed and appeareth nothinge So Paulus that Famous learned Lawier saith Res vna per praeualentiaÌ„ trahit aliam One thinge by force of greater weight draweth an other with it Thus therefore saithe Cyrillus The Breade that wee see is now not Breade â—ut Christes Bodie and the VVine that wee see is now not VVine but Christes Bloud As if he should say These Elementes or Creatures are not so muche the thinges that they be in déede as the things that they represent For so S. Augustine saith generally of al Sacramentes as it hath beene alleged once or twise before In Sacramentes wee may not consider what they be in deede but what they signifie And to the same ende S. Ambrose saith Magis videtur quod non videtur It is better seene that is not seene And al this is wrought bothe in the Mysterie of Baptisme and also in the Mysterie of Christes Bodie not by the woorke or force of Nature but by the Omnipotent power of the Sprite of God and by the warrant of Christes Woorde Thus Emissenus thus Damascene thus Theophylacte say the Bread is changed into the Substance of Christes Bodie I meane euen so as the same Theophylacte saith VVee our selues are Transelemented Transubstantiate into the Bodie of Christe For thus he imagineth Christe to say Miscetur mihi Transelementatur in me And in like sorte Chrysostome speakinge of the Corruption and Renewinge of the worlde saith thus Opus erat quasi Reelementationem quandam fieri It was needeful that the Elementes were Transubstantiate or made new So S. Peter saith Efficimur consortes Diuinae naturae VVee are made partakers of the Diuine Nature And a Heathen writer saithe Homo transit in Naturam Dei A man is turned into the Nature of God Al these and other like Phrases of speache must be qualified with a sober and a discrete construction otherwise accordinge to the simple tenour of the woordes they cannot stande Therefore S. Chrysostome intreating of the Exposition of the Scriptures saith thus Diuina opus est Gratia ne nudis verbis insistamus Nam ita Haeretici in errorem incidunt neque Sententiam neque Auditoris habitum inquirentes Nisi enim tempora locos auditorem alia huiusmodi consideremus multa sequentur absurda VVee haue neede of Goddes Heauenly Grace that wee stande not vpon the Bare VVoordes For so Heretiques fal into errour neuer consideringe neither the minde of the Speaker nor the disposition of the Hearer Onlesse wee weigh the Times the Places the Hearers and other like Circumstances many inconueniences must needes folow Uerily Bertramus an Ancient writer saithe Ipse qui nunc in Ecclesia c. He that now in the Churche by his Omnipotent Power Spiritually turneth the Breade and the VVine into the Fleashe and Bloud of his Bodie the same inuisibly made his Bodie of the Manna that came from Heauen and of the VVater that flowed from the Rocke inuisibly he made his owne Bloude Thus
farre biside the Teâ—te If these woordes be false why dothe M. Hardinge here allege them Why are they not rectified either by Gratian or by the Glose or at leaste by some note in the Margin And why are they published for a Rule of our Faithe If they be true why shoulde we shunne them Or why shoulde we beware and take heede of them specially beinge vttred without Figure or Metaphore or Heate of Speache M. Hardinge The .8 Diuision The woordes of Hilarius the Pope vtter the same doctrine Corpus Christi quod sumitur de altari Figura est dum Panis Vinum videtur extra veritas autem dum Corpus Christi interius creditur The Bodie of Christe whiche is receiued from the Aultar is the Figure whiles Breade and VVine are seene outwardly and it is the trueth whiles the Bodie and Bloude of Christe are beleeued inwardly The B. of Sarisburie These woordes of Hilarie are partely answeared before His meaninge is this The Breade that wee see with our senses is the Figure but the very Substance of the Sacrament that thereby is Signified is the Bodie of Christe in Heauen The Breade is receiued with our Bodily mouthe The Bodie of Christe onely with our Faithe And thus these twoo woordes Extra and Interiùs whiche Hilarie vseth haue relation to our Mouthe and to our Faithe and so to the Sacrament that is Present before vs and to the Bodie of Christe that is at the Right Hande of God And in this sense S. Augustine saithe Aqua exhibet Forinsecùs Sacramentum Gratiae Spiritus operatur Intrinsecus Beneficium Gratiae The Water outwardely sheweth the Sacrament of Grace and Inwardely the Sprite worketh the benefite of Grace And to come neare to the woordes of Hilarie S. Augustine againe saith Habent Foris Sacramentum Corporis Christi sed rem ipsam non tenent Intus cuius est illud Sacramentum Outwardely they haue the Sacrament of Christes Body but Inwardly they haue not the thing it selfe whereof that thinge is a Sacrament Further wee may saye that Christes Bodie is in the Sacrament it selfe vnderstandinge it to be there as in a Mysterie But to this manner of Beinge there is required neither Circumstance of place nor any Corporal or Real Presence So Chrysostome saithe Oleum Visibile in Signo est Oleum Inuisibile in Sacramento est Oleum Spirituale Intus est Oleum Visibile Exteriùs est The Visible Oile is in a Token the oile Inuisible is in a Sacrament The Spiritual Oile is within the Visible Oile is VVithout So Paulinus writeth to Cytherius In suarum literaruÌ„ Corpore Paulus Magister adfuit Paule the Teacher was present in the Bodie of his Letters So S. Augustine Nouum Testamentum absconditum erat in Lege The New Testament was hidden in the Law So the Ancient Father Origen In vestimento podêris erat Vniuersus Mundus The whole VVorlde was in the Priestes â—onge gowne So Chrysostome In Scripturis insertum est Regnum Dei The Kingedome of God is inclosed in the Scriptures So Paulinus writinge vnto S. Augustine In hoc Pane Trinitatis soliditas continetur In this Cake the perfection of the Holy Trinitie is conteined I vse purposely the moe examples in this behalfe for that I see many of simplicitie are deceiued thinkinge that one thinge cannot possibly be in an other onlesse it be conteined in the same Presently Really and in deede Yet it is written in that fonde Councel of Nice the Seconde Qui Imaginem Imperatoris videt in ea Imperatorem ipsum coÌ„templature He that seeth the Emperours Image in the same seeth the Emperour him selfe Likewise saithe Prudentius Legis in effigie Scriptus per aenigmata Christus Christe written by Figures in the Shew of the Law Therefore M. Hardinges errour herein standeth in ouer grosse vnderstandinge of these woordes Extra and Interiùs For by the Former he can conceiue nothing els but Accidentes by the later nothing but Christes Bodie vnder the same secretly hidden whiche was neuer any parte of this Holy Fathers meaning M. Hardinge The .9 Diuision Thus the Fathers cal not onely the Sacrament but also the Bodie and Bloud of Christe it selfe in the Sacrament sometimes the truthe sometimes a Figure the trueth that is to wit the very and â—rue Bodie and Bloud of Christe a Figure in respecte of the manner of beinge of the same there present whiche is Really and Substantially but Inuisibly vnder the visible forme of the outwarde Elementes And so Tertullian meaneth by his That is the Figure of my Bodie as though Christe had shewed by the woorde Hoc that whiche was Visible whiche verily is the Figure of the Bodie right so as that whiche is the Inuisible inwarde thinge is the trueth of the Bodie VVhich interpretation of Tertullian in deed is not accordinge to the right sense of Christes woordes thoughe his meaninge swarue not from the truethe For where as our Lorde saide This is my Body he meante not so as though he had saide the outwarde forme of the Sacramente whiche here I deliuer to you is a Figure of my Bodie vnder the same conteined for as muche as by these woordes Hoc est he shewed not the Visible forme of Breade but the Substance of his very Bodie into whiche by his Diuine power he tourned the Breade And therefore 192 none of al the Fathers euer so expounded those woordes of Christe but contrarywise namely Theophylacte and Damascene He saide not saithe Theophylacte This is a Figure but This is my Bodie The Breade nor VVine meaninge their outwarde Formes saith Damascene is not a Figure of the Bodie and Bloude of Christe Not so in no wise But it is the Bodie it selfe of our Lorde Deificated sithe our Lorde him selfe saithe This is my Bodie not the Figure of my Bodie but my Bodie and not the Figure of my Bloude but my Bloude c. The B. of Sarisburie Here is imagined an other strange kinde of Figures For Christes Bodie it selfe is now become a Figure But Hilarius saith Figura est quod extrà videtur The Figure is that is seene outwardly And S. Augustine saith Signum est quod speciem ingerit òculis A Signe is a thinge that offereth a sight vnto the eies Wherefore by M. Hardinges iudgement Christes very Bodie appeareth outwardely and is séene in the Sacrament with our Corporal eies If so how then is it there secretly as he saide before and vnder couerte If not how then can it be called a Figure In confessinge the one he must needes denie the other If Christes Bodie be a Figure it is not in Couerte If it be in couerte it is not a Figure He wil say The Accidentes and shewes are Figures of Christes Bodie there hiddeÌ„ And againe The same Bodie so Inuisibly hidden is a Figure of that Bodie that died Uisibly vpon the Crosse. Thus where as others may not once
there were a Bodie of trueth or a verie Bodie in deede The B. of Sarisburie Here M. Hardinge courteously diuiseth a â—auourable excuse for Tertullian not thinkinge it best beinge so Ancient a Father and so neare to the Apostles time vtterly to condemne him of Folie He vttred al this saith he in heate of contention rashly and vnaduisedly and vnderstoode not what he saide neither had any greate regarde to the exacte vse of his woordes How be it Tertullian not onely spake these woordes vpon the suddaine but also leasurely and with studie wrotâ— them and yet afterwarde quietly perusinge and consideringe the same was neuer hable to espie this fault But that suche cases of heate may sometimes happen wée haue ouer good trial in M. Hardinge whome as it nowe appeareth contention hath caused so many waies and so farre to ouerreache the trueth and to haue so smal regarde to that he writeth S. Ambrose saith Apostolus impudoratos appellat eos qui contentionibus nituntur Necesse est enim vt contentio extorqueat aliquid imò multa quae dicantur contra conscientiam vt intus in animo perdat foris victor abscedat Non enim patitur se vinci licet sciat vera esse quae audit The Apostle calleth them impudent that holde by contention For it cannot be chosen but that contention must force a man to saye some thinge or rather many thinges against his Conscience that he lose in his minde within to the intent outwardely he may seeme to haue the victorie For he wil not suffer him selfe to be conquered no although he knowe the thinges that he heareth be neuer so true Afterwarde beinge thus caried away with contention and more regarding their owne Reputation then the Trueth of God as Lactantius saith they séeke reasons and shiftes to coloure their errour So Seneca writeth of the Poete Ouide Non ignorauit vitia sua sed amauit He was not ignorant of his owne faultes but rather had a fansie to them Touchinge Gregorius Neocaesarienâ—â—s S. Basiles excuse is good So S. Augustine writinge against the Pelagians séemeth sometime to leane to farre to the contrary and to become a Manichée as also writinge against the Manichées he seemeth sometimes to be a Pelagian The like S. Basile writeth of one Dionysius that contendinge ouer earnestly against the Heretique Sabellius séemed to fal into the contrary Heresie Thus the holy Fathers in the sway of Disputation vse oftetimes to enlarge their talke aboue the common course of truth but specially when they intreate of the Nature effecte of the Holy Sacramentes to th ende to withdraw the eies of the people from the Sensible Corruptible Creatures that they sée before them to the contemplation of thinges Spiritual that be in Heauen In this sorte S. Chrysostome saith Figimus dentes in Carne Christi VVee fasten our teeth in the Fleashe of Christe And againe Videmus Dominum nostrum in Cunis iacentem fascijs inuolutum We see our Lorde lieinge in his Cradel and swathed in bandes And againe Turba circumstans rubet Sanguine Christi The companie standinge aboute is made red with the Bloude of Christe Likewise againe he saith Hic Sermo Sanguine infectus omnes aspersit These woordes beinge stained with Bloude haue sprinkled al menne So likewise S. Bernarde Totum Christum desidero videre tangere non id solùm sed accedere ad Sacrosanctum eius Lateris vulnus ostâ—um Arcae quod factum est in Latere vt totus intrem vsque ad Cor Iesu. I desire to see whole Christe and to touche him and not onely so but also to come to the Holy Wounde of his side whiche is the doore that was made in the side of the Arke that I maie wholy enter euen vnto the hearte of Iesus Thus the Holy Fathers haue euermore vsed vpon occasion to force and auance their woordes aboue the tenoure of common speache Nowe marke good Christian Reader howe handsomely M. Hardinge applieth these thinges vnto his purpose Certainely Tertullian in these woordes euen by M. Hardinges owne iudgement enlargeth nothinge nor vseth any suche contentious or fiery speache ouer and aboue the Trueth but rather contrarywise he aâ—â—teth minisheth as muche as he possibly maie of the Trueth For the thinge that M. Hardinge saith Is Christes very Natural Bodie Tertullian saith It is a Figure of Christes Bodie The thinge that in deede and vndoubtedly is the Substance of Breade that Tertullian by M. Hardinges Exposition calleth a Shewe or Accident of Breade To be shorte that thinge wherein resteth al thinge Tertullian 〈◊〉 Conclusion maketh nothinge Yet M. Hardinge fauourably excuseth him for that he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as did Gregorius Neocaesariensis and therefore through heate of Contention seemeth somewhat to ouerreache the trueth Thus he that calleth Christes Bodie a Figure Substance Accidente and abaseth his talke and speaketh lesse then he should doo by M. Hardinges Diuinitie amplifieth enlargeth ouerreacheth and speaketh more then he should doo It is a very narrowe hole that these menne wil not seeke to shifte out at Origen expoundinge these woordes Onlesse ye eate the Fleashe of the Sonne of man c. saith thus It is a Figure S. Cyprian saith Significaâ—a Significantia ijsdem nominibus censentur The thinges that Signifie and the thinges that be Signified are counted both by one name S. Hierome saith Christ represented the Veritie of his Bodie S. Augustine saith Christe deliuered to his Disciples the Figure of his Bodie Gelasius calleth the Sacrament Similitudinem Imaginem A Similitude and an Image of Christes Bodie S. Basile calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samplar Dionysius calleth it Signum A Token S. Ambrose vseth al these woordes togeather Imago Figura Typus Similitudo Significatur An Image a Figure a Token a Likenes it is Signified Time wil not suffer me to recken vp the rest For to this purpose and with suche woordes they write al and none otherwise And must we needes beleue vpon M Hardinges reporte that al these Fathers spake in suche heate and in suche furie of contention and had no manner regarde to the exacte vse of their woordes Truely as it is saide before Tertullian wrote grauely and soberly and without any token of impatient heate and that not lightly or sclenderly touchinge the mater with one hoate woorde or two as it is here supposed but clearely proouinge the same by a Substantial and ful Conclusion For to prooue against Marcion the Heretique that Christe had the very Substance and Nature of a mannes Bodie he vseth this reason A Figure presupposeth the Veritie of a thinge whereof it is a Figure But Christe at his last Supper gaue to his Disciples the Figure of his Bodie Therefore Christe had in deede not a Fantasie or a Shewe but a Natural and a very Bodie The force hereof standeth vpon this grounde that
Figure of that shal be receiued there Caeterum iam Paschae fiamus participes Figuraliter tamen adhuc etsi Pascha hoc veteri sit manifestius â–ª Siquidem Pascha legale audenter dico Figurae Figura erat obscurior at paulò post illo perfectius putius fruemur cum verbum ipsum biberit nobiscum in regno patris nouum detegens docens quae nunâ— mediocriter ostendit Nouum enim semper existit id quod nupâ—r est cognitum But now saithe he let vs be made partakers of this passeouer and yet but Figuratiuely as yet albeit this passeouer be more manifest then that of the olde lawe For the Passeouer of the law I speake boldely was a darke Figure of a Figure but er it be longe wee shal enioye it more perfitly and more purely â–ª when as the worde that is the sonne of God shal drinke the same new with vs in the Kingdom of his Father opening and teaching the thinges that now he sheweth not in most cleare wise For that euer is new whiche of late is knowen VVhere as this learned father calleth our passeouer that wee eate a Figure whereof the law Passeouer was a Figure terminge it the Figure of a Figure he asketh leaue as it were so to say and confesseth him selfe to speake boldely alluding as it seemeth to S. Paule or at least hauinge fast printed in his minde his Doctrine to the Hebrewes where he calleth the thinges of the life to come Res ipsas the very thinges them selues the thinges of the new Testament Ipsaâ—â— imaginem rerum the very Image of thinges and the olde Testament Imaginis vmbram the shadow of the Image VVhiche doctrine Nazâ—anzene applieth to the Sacrament of the Aultar And his meaninge is this that although wee be gotten out of those darkenesse of the law yet wee are not come to the ful light whiche wee looke for in the worlde to come where wee shal see and beholde the very thinges them selues clearely and wee shal know as wee are knowen To be shorte by his reporte the Sacramentes of the olde Testament be but Figures and Shadowes of thinges to come the Sacramentes of the new Testament not Shadowes of thinges to come 195 but Figures of thinges present whiche are conteined and deliuered vnder them in Mysterie but yet substantially at the ende of al Figures in Heauen shal cease and be abolisshed and there shal wee see al those thinges that here he hidden clearely face to face And where Christe saith that he wil drinke his Passeouer new with vs in the kingdome of his Father Nazianzene so expoundeth that woorde New as it may be referred to the manner of the exhibitinge not to the thinge exhibited Not that in the worlde to come wee shal haue an other Bodie of our Lorde whiche now wee haue not but that wee shal haue the selfe same Bodie that now wee haue in the Sacrament of the Aultar in a Mysterie but yet verely and substantially after an other sorte and manner and in that respecte new For so had without Mysterie or couerture in cleare sight and most ioyful fruition it is new in comparison of this present knowledge Thus the woorde Figure reporteth not alwayes the absence of the trueth of a thinge as we see but the manner of the thinge either promised or exhibited that for as muche as it is not fully and clearely seene it may be called a Figure So of Origen it is called Imago rerum an Image of the thinges as in this place Si quis verò transire potuerit ab hac vmbra veniat ad imaginem reâ—uÌ„ videat aduentum Christi in Carne factum videat â—um pontificem offerentem quidem nunc patri hostias postmodum oblaturum intelligat haec omnia imagines esse Spiritualium rerum corporalibus officijs Coelestia designari Imago ergo dicitur hoc quod recipitur ad praesens intueri potest humana natura And if any man saithe he can passe and departe from this shadowe let him come to the image of thinges and see the comminge of Christe made in Fleashe let him see him a Bishop that boothe now offereth Sacrifice vnto his Father and also hereafter shal offer And let him vnderstande that al these thinges be Images of spritual thinges and that by bodely seruices heauenly thinges be resembled and set foorthe So this whiche is at this present receiued and may of mannes nature be seene is called an Image In this saieinge of Origen this woorde Image doth not in signification diminishe the truth of thinges so as they be not the very thinges in deede for the thinges that Christe did in Fleashe were true thinges but when they are termed the Image of thinges thereby is signified so farre as the condition and nature of man can beholde and see them This is most plainely vttered by Oecumenius a Greeke writer vpon these woordes of S. Paule to the Hebrewes Non ipsam imaginem rerum not the Image it selfe of thinges Id est veritateÌ„ rerum that is the truthe of thinges saith he and addeth further Res appellat futuram Vitam imaginem autem rerum Euangelicam politiam vmbram verò vetus testamentum Imago enim manifestiora ostendit exemplaria adumbratio autem imaginis obscurius haec manifestat nam haec veteris testamenti exprimit imbecillitatem The sense of whiche woordes may thus be vttered in Englishe S. Paule calleth the life to come the thinges and the ordinance or disposition of the thinges in the Gospel he calleth the Image of thinges and the olde Testament he nameth the shadow of the image of thinges For an Image sheweth samplars more manifest but the adumbration or shadowinge of the Image sheweth these thinges but darkely for this dooth expresse the weakenesse of the olde Testament By this place of Oecumenius wee see that although it be proper to an Image to exhibite the trueth of thinges and therefore by interpretation he saith Imaginem id est veritatem the Image that is the trueth yet the proper and right takinge of the woorde signifieth the way or manner of a thinge to be exhibited not the thinge it selfe that what the Image hath lesse then the thinge it selfe it is to be vnderstanded in the manner of exhibitinge not in the thinge it selfe exhibited Hitherto wee haue brought examples to declare that the woordes figure and Image signifie the trueth of thinges exhibited in deede though in secrete and priuie manner The B. of Sarisburie These three Fathers Nazianzene Origen and Oecumenius cost M. Harding no greate studie He founde them woorde by woorde alleged before in Doctor Steeuen Gardiner Neither doo they any wise further his purpose touchingâ— either his outwarde Formes and Accidentes or els his Priuie and Secrete Presence But he knoweth that the very names of Olde Doctours although they saye nothinge may suffice to leade the ignorant The meaninge of these three Fathers was
onely to shewe the difference that is bitwéene the thrée states The Iewes vnder the Lawe The Christians in the Gospel and the Sainctes in the life to come Al whiche thrée states are one ofspringe of Abraham one People one Churche one Enheritance al callinge vpon and glorifieinge the name of God and of his Sonne Iesus Christe Therefore S. Augustine saithe The people of Israel vnder the Lawe were very Christians and the Christians in the Gospel are very Israelites Al be it he addeth Non oportet illud nomen in consuetudine Sermonis retinere In common vse of speache we may not continewe that name Againe he saith Iudaei nondum nomine sed re ipsa erant Christiani The Iewes although not in name yet in deede were very Christians Likewise Eusebius saith Al the Iewes from Abraham vpwarde vntil Adam were in deede Christian men al be it they were not named so So likewise Epiphanius saithe The Faithe of Christe was euer from the beginninge of the worlde The Substance of these three states is one the difference standeth onely in qualitie or proportion of more or lesse The Iewes sawe Christe in the Lawe The Christians sée Christ in the Gospel The Blissed Sainctes sée Christe in Heauen The Iewes sawe Christe darkely as in a shadowe The Christians sée Christe as in an Image liuely purtraide The holie Sainctes sée Christe in Heauen expressely and perfitely without Image or Shadowe face to face Christe that is séene is al one the difference is onely in the seers of whome some see in a darke Shadowe some in a perfite Image and some in the cleare Lighte And yet none of them without the sight of Christe And as the Iewes were in a Shadowe in comparison of that Brightnes of Lighte that we sée nowe euen so are wée likewise in a Shadowe in comparison of that Light that we hope for and is to come And thus Origen Nazianzene Oecumenâ—us and the reste of the Ancient Fathers meante and none otherwise Therefore M. Hardinge may consider better how muche these Authorities make for him to prooue his Secrete Fleashely Presence in the Sacrament Chrysostome compareth the state of the Iewes vnto a Candel and the state of the Christians to the Brightnes of the Sunne Againe he likeneth the Iewes to the firste draught or platte of an Image set out onely in bare lines and the Christians vnto the same Image liuely filled vp with al due proportion and resemblance and furniture of Colours Irenaeus compareth the Iewes to the sowinge of the seede and the Christians to the haruest and reapinge of the Corne. To Conclude S. Paule compareth the Iewes to a Childe and the Christians to a ful perfite man By al these Examples it appeareth that the Substance is one the difference standeth onely in More and Lesse The Iewes had the same light although not in like quantitie The same Image although not with like furniture The same Corne although not growen to like ripenes Thei were the same person although not in like perfection of age Thus muche to open the difference bitwéene the Lawe and the Gospel whiche was one parte of these Fathers meaninge The like difference wée may finde bitweene the state of the Gospel and the state of the life that is to come For although the thinges be one yet the fruition of the same is not one and in respecte of that abundance of Glorie that wée looke for al that we haue and enioie already is but a Figure And therefore S. Augustine saithe Cùm Christus tradiderit Regnum Dâ—o Patri in illa perspicua contemplatione incommutabilis Veritatis nullis Mysterijs Corporalibus indigebimus VVhen Christe shal haue deliuered the Kingedome to God and the Father in that plaine contemplation of the vnchangeable Truethe we shal neede no Bodily Mysteries Likewise he wrtteth of the Sacrament of Baptisme Vngimur modò in Sacramento Sacramento ipso praefiguratur quiddam quod futuri sumus illud nescio quid futurum ineffabile desiderate debemus in Sacramenio gemere vt in â—a re gaudeamus quae Sacramento praemonstratur VVe are nowe anointed in a Sacrament and in the Sacrament it selfe there is a thinge foresignified that we shal be and the same vnspeakeable thinge that is to come wee ought to desire and to mourne for it in the Sacrament that we may reioice in that thinge that is signified in the Sacrament So S. Basile Etiam nunc iustus bibit Aquam illam viuentem verùm eam posthac largiâ—s bibet vbi cooptatus fuerit in Ciuitatem Dei Nunc quidem bibit in speculo in aenigmate per breuem comprehensionem Obseruationum Diuinarum Tunc autem flumen vniuersum recipiet Euen nowe the iuste man drinketh that Liuinge VVater But after this when he shal be receiued into the Cittie of God he shal drinke it more abundantly Now he drinketh as in a Seeingeglasse or in a riddle by a smal vnderstandinge of heauenly thinges but then he shal swallowâ—â—owne the whole streame In this sense Nazianzene saithe The Ecclesiastical policie of the Iewes compared with the Gospel of Christe is a Figure of a Figure In this sense Origen saithe The comminge of Christe in the Fleashe and the offeringe of him selfe vpon the Crosse the force of whiche oblation continueth stil and al that our Nature can conceiue of the same is but an Image in comparison of those Spiritual thinges that we looke for And here vnderstande thou good Reader that Origen in this place speaketh of Christes comminge and appearinge in the Fleashe not one woorde of the Sacrament For thus he saithe Veniat ad Imaginem rerum videat aduentum Christi in Carne factuÌ„ Let him come to the Image of thinges and see Christes comminge in the Fleashe This Image Oecumenius very wel expoundeth Veritatem rerum that is The truethe and performance of thinges that were promised vnder a shadowe to the Iewes In like sorte Chrysostome expoundeth the same woordes Lex habuit vmbram futurorum bonorum non ipsam imaginem rerum hoc est non ipsam Veritatem The Lawe had a Shadowe of good thinges to come but not the Image of the thinges that is to say not the trueth it selfe He calleth the Gospel the trueth it selfe not in respecte of Christes Secrete Beinge in the Sacrament vnto which fantasie M. Harding driueth al this longe talke but onely in respecte of Christes Incarnation as it is plaine by that immediatly foloweth Donec enim quis velut in pictura circunducat colores Vmbra quaedam est cùm verò flores ipsos colorum induxerit imposuerit tunc Imago efficitur A picture vntil the Painter lay on his colours is but a Shadowe but the freashe colours being laide on it is an Image So S. Paule calleth the Law the Shadowe and Christe the Bodie And in this consideration Athanasius saith
my Bodie Take ye Eate yee In these four woordes lieinge in order al togeather He Tooke He Blissed He Brake He Gaue They imagine thrée sundrie Figures expounde the same in this wise He tooke the Breade He Blissed He transubstantiated or turned the Breade He brake the Accidentes or shevves He gaue His Bodie Hoc facite Doo ye this in Remembrance of me They expounde thus Sacrifice this Whiche also they floorishe out with other Figures in this wise Sacrifice me in Remēbrance of me In this one woorde Panis Breade They haue founde a swarme of Figures Sometimes they saie It is called Breade bicause it was Breade before Sometimes bicause the Infidel taketh it to be Breade Sometimes bicause there remaine stil the Accidentes and Formes of Breade Sometimes bicause the same Accidentes feede the Bodie miraculousely as if it were Breade Sometimes bicause it is that Supernatural Breade that came from Heauen Likewise in this one woorde Frangimus or Frangitur they haue a number of Figures For sometimes they expounde it thus The Breade that we Breake that is The Accidentes that vve Breake Sometimes The Breade that we Breake That is to saie The Breade that vve take to be Broaken Sometimes this woorde Frangere is not to Breake but onely to make a Feaste In their Masses they saie Frangitur id est Frangebatur It is Broken That is to saie It vvas Broken Sometimes they saie Frangitur id est videtur Frangi It is Broken That is to saie It seemeth to be Broken The meaninge whereof is this Frangitur id est non Frangitur It is Broken That is to saie It is not Broken In these woordes Non bibam amplius de hoc fructu vitis I wil drinke no more of this fruite of the Vine The Fruite of the Uine whiche is a Substance they expounde The Accidentes And to leaue that miraculous Figure of al Figures Concomitantia whereby one is made two and two are made one Consider good Reader the strangenes of the Figures and the wonderful shiftes that M. Hardinge hath imagined in this litle treatie to defeate and auoide the manifest woordes of the Holy Fathers Sometimes the Formes and Accidentes are the Sacrament Sometimes Christes Bodie it selfe is the Sacrament Sometimes Both togeather are the Sacrament Sometimes the Breade is a Figure of Christes Bodie before Consecration And so by meane of M. Hardinges Figures there is a Sacrament before it be a Sacrament and a Figure before it be a Figure Sometimes the Holy Accidentes and outwarde Holy Shewes are a Figure of Christes Bodie Inuisible vnder them secretely conteined Sometimes the same Bodie Inuisible is a Figure of the Bodie of Christe Uisible And so there is Figure vpon Figure and a kinde of demonstration whiche they calle Notum per ignotum Or rather Verum per Falsum Sometimes the Sacrament is a Figure of the life to come And sometimes as Hosius fansieth it is a Figure of the Churche Sometimes Tertullian vnderstoode not no not so much as the Grāmatical sense of Christes Woordes Sometimes Christes Uery Bodie is not Aptly and Fitly called the Bodie of Christe but onely Impropriè and After a manner Thus M. Hardinge rometh and wandereth vp and downe as a man that had loste his waie Suche shadowes and coloures he canne caste Into so many formes and shapes and figures he canne turne him self So many and so monstrous Figures maie he forge in the Institution of the Holy Sacramente onely to auoide one simple plaine vsual and knowen Figure And yet he abuseth not the simplicitie of the people There he forceth his Figures where as is no neede of Figures And without suche vaine Figures this vaine Doctrine cannot holde That one Figure that we vse is plaine and cleare vsed by al the Ancient learned Fathers and agréeable to the tenoure of Goddes Woorde But M. Hardinges Figures as they be many so be they vnnecessarie and Fantastical neuer vsed or once mentioned by any Ancient Doctoure of the Churche and serue onely to breede darkenes and to dimme the light Howe muche better were it for him to leaue these shiftes and childishe fables and plainely and simply to saie as Tertullian saith Hoc est Corpus meum Hoc est Figura Corporis mei This is my Bodie that is to saie This is a Figure of my Bodie Or as Maximus the Greeke Scholiast saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These be Tokens but not the Trueth Or as S. Augustine saith Figura est praecipiens Passioni Domini communicandum esse suauiter atque vtiliter recondendum in memoria quòd pro nobis Caro eius Crucifixa Vulnerata sit It is a Figure commaundinge vs to Communicate with the Passion of Christe and comfortably and profitably to laie vp in our Remembrance that his Fleashe was Crucified and wounded for vs. FINIS THE THERTEENTH ARTICLE OF PLVRALITIE OF MASSES The B. of Sarisburie Or that it was lawful then to haue xxx.xx xv x or v. Masses saide in one Churche in one daie M. Hardinge The .1 Diuision As M. Iuel here descendeth by diuerse proportions and degrees from xxx to v. firste by takinge away x. the thirde parte of the whole and then v. from the reste three times so it might haue pleased him also to haue taken away three frō v. the laste remanēt and so to haue lefte but two in al. VVhiche if he had done then shoulde we so haue made vp that number as in this audite he might not otherwise doo in regarde of his owne free promisse but allowe our accompte for good and sufficient For that number we are wel hable to make good And what reason hath moued the auncient Fathers gouernours of the Churche to thinke it a godly and a necessary thinge to haue two Masses in one Churche in one day the same reason in cases either hath or mighte haue moued them and their successours after them likewise to allowe three or foure Masses and in some cases fiue or moe The B. of Sarisburie M. Hardinge of his courtesie shoulde geue vs leaue to lay out our owne reckeninges as we thinke beste hauinge him selfe the aduantage of controlment if errour happen to fal out Of so great a number of Masses as they haue this daie in their Churches and say they haue had and continewed from the beginninge euen from the Apostles time if I require of him onely the proufe of fiue I offer him no wronge But if he of that whole number be hable to shewe but onely two and if the same two in the ende be founde no Masses neither but onely publique Communions suche as be now vsed in Refourmed Churches then is he a greate dissembler and dooth no right Upon what occasion M. Hardinges Masses grewe firste to this plentie and to so great waste Cochlaeus one of the chiefe patrones of that cause declareth it thus Quòd olim tam frequentes non fuerint Missae neque tot Sacerdotes quot
againe he saithe Vocatur ipsa Immolatio quae sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christe not in deede but by a Mysterie Signifieinge And where as M. Hardinge saith further Christe is offered onely in respecte of the presence of his Bodie Neither woulde the Real Presence beinge graunted importe the Sacrifice for Christe was Really Presente in his Mothers Wombe and in the Cribbe where notwithstandinge he was no Sacrifice nor hath M. Hardinge hitherto any waie prooued his Real Presence M. Hardinge The .2 Diuision The two firste manners of the offeringe of Christe our aduersaries acknowledge and confesse The thirde they denie vtterly And so they robbe the Churche of the greattest treasure it hath or maye haue the Bodie and Bloude of our Sauiour Christe once offered vpon the Crosse with paineful sufferinge for our redemption and nowe daiely offered in the blessed Sacramente in remembrance For whiche we haue so many proufes as for no one pointe of our Christian religion moe And herein I am more encombred withstoare then straighted with lacke and doubte more what I may leaue then what I may take VVherefore thinkinge it shal appeare to the wise more skille to shewe discretion in the choise of places rather then learninge in recital of number though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge I intende herein to be short verily shorter then so large a matter requireth and to bringe for proufe a fewe suche auctorâ—ties I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The B. of Sarisburie Touchinge the Oblation of Christes Bodie wée beléeue Confesse as muche as the Holy Ghost hath opened in the Scriptures Where as M. Hardinge saithe Christes Bodie is offered vp by the Priest vnto God the Father in Remembrance of that Bodie that Christe himselfe offered vpon the Crosse He séemeth not to consider the inconstancie and folie of his owne tale For it is wel knowen to al Creatures not onely ChristiaÌ„s but also Iewes Turkes and Saracenes that Christe was Crucified vpon the Crosse But that Christe should be Sacrificed by a Mortal man Inuisibly and as they saie vnder the Formes of Breade and Wine and that Really and in deede it is a thinge so far passinge the common sense of Christian knowledge that the best learned and wisest of the Ancient learned Christian Fathers coulde neuer know it Therefore this is not onely the proouinge of a thinge knowen by a thinge vnknowen and of a thinge moste certaine by a thinge vncertaine but also the Confirmation of a manifest Trueth by an open Errour Neither doo wée robbe the Churche of God of that most Heauenly and moste comfortable Sacrifice of Christes Bodie But rather wee open and disclose the errours wherewith certaine of late yeeres haue wilfully deceiued the Churche of God Wée know That Christes Badie was rente for our Sinnes and that by his Wounds wee are made whole That Christe in his Bodie caried our Sinnes vpon the Tree And by the Oblation thereof once made vpon the Crosse hath sanctified vs for euer and hath purchased for vs euerlastinge RedemptioÌ„ And That there is none other Name or Sacrifice vnder Heauen whereby wee can be saued but onely the Name and Sacrifice of Iesus Christe I recken who so teacheth this Doctrine leaueth not the Churche of God without a Sacrifice Touchinge the multitude of Authorities wherewith M. Hardinge findeth him selfe so muche encombred the greater his stoare is the more wil wise men require his discretion and skil in the choise His choise wil séeme vnskilful if he allege his Authorities biside his purpose His purpose and promise is to prooue that the Priest hath good warrant to offer vp Christe the Sonne of God vnto his Father Whiche purpose if he neuer vouchesaue once to touche but range abroade as his manner is and roaue idlely at maters impertinent then muste wee needes saie He bewraieth his wante and bringeth his greate Stoare out of credit So shal the offer that is gently made him séeme to stande vpon good and conuenient termes of Trueth and Modestie So shal his stoareful Uaunte of al thinges performing nothinge vnto the wise to vse his owne woordes seeme pearte and insolente M. Hardinge The .3 Diuision The Scripture it selfe ministringe euident proufe for the Oblation of Christe to his Father by the Priestes of the Newe Testamente in the Institution of this Holy Sacrament in the Figure of Melchisedech and in the Prophecie of Malachie the Prophete the auctorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a contrary sense to the horrible seducinge of the vnlearned The B. of Sarisburie Alas what toole is there so weake that M. Harding wil refuse to strike withal To prooue his imagined Kinde of Sacrifice he hath brought vs foorthe out of his greate stoare the example of Melchisedâ—k and the Prophecie of Malachie As if he woulde reason thus God saithe vnto Christe Thou arte a Priest for euer accordinge to the order of Melchisedek Or God saithe by the Prophete Malachie A pure Oblation shal be offered vnto mee in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he woulde neuer haue begonne with these But he addeth further as mater of greâ—uance This these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrarie sense and that as he saith to the horrible seducinge of the Vnlearned Doubtlesse here is a very horrible accusation How be it if wée happily had mistaken these places and our errour therein were fully prooued yet should not M. Harding in suche horrible termes reprooue vs for dooinge that thinge once that he his felowes doo so often But by what woordes by what False Interpretation into what peruerse or Heretical Sense haue wee so horribly wreasted these Scriptures M. Harding is wise is eloquente is watcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothinge that any way may serue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge winke at them who can see them If M. Hardinge know them not who can know them Perhappes he wil say Yee expounde the Prophesie of Malachie sometimes of Praier and sometimes of the Preachinge of the Gospel This was neuer the Prophetes meaninge This is an horrible wreastinge of the Scriptures Thus no doubte M. Hardinge wil say
mentitur qui interrogatus eum responderit immolari Si enim Sacramenta quandam Similitudinem earum rerum quarum Sacramenta sunt non haberent omninò Sacramenta non essent VVas not Christe once offered in him selfe And yet in or by way of a Sacramente not onely at the Solemne Feaste of Easter but euery daye â—e is offered vnto the people And â—e saithe no vntrueth that beinge demaunded maketh answeare that Christe is Sacrificed His reason is this For if Sacramentes had not a certaine Likenesse or Resemblance of the things whereof they be Sacramentes then should they vtterly be no Sacramentes Notwithstandinge Hesychius expoundinge the Booke of Leuiticus to the intente he maye force the whole Storie of the Life and Deathe of Christe to answeare euery particulare Ceremonie of the Lawe is sometimes driuen to streatche and straine the Scriptures to his purpose So he saithe Christe is the Aultare And Christe Incarnate in the Virgins Wombe is the Sodden Sacrifice Now as Christe was the Aultare and as he was Sacrificed in his Mothers Wombe euen so he Sacrificed him selfe at his Supper not in proper or vsual manner of speache but onely in a Mysterie Signifieingâ— Otherwise S. Cyprian plainely openeth the whole difference of these twoo Sacrifices in this sorte Dedit Dominus noster in mensa in qua Vltimum cum Apostolis participauit Conâ—iuium proprijs manibus Panem Vinum In Cruce verò manibus militum Corpus tradidit vulnerandum Our Lorde at the Table whereat he receiued his laste Supper with his Disciples with his owne handes gaue not his very Bodie and very Bloude Really and in deede but Breade and Wine But vpon the Crosse he gaue his owne Bodie with the Souldiers handes to be Wounded This saithe Saincte Cyprian is the difference bitwéene the Sacrifice of the Table and the Sacrifice of the Crosse At the one Christe gaue Breade and Wine Upon the other he gaue his Bodie Therefore where as M. Hardinge saithe onely vpon his owne warrante That Christe Really Sacrificed him selfe at twoo sundrie times and that he twise Really Shead his Bloude Firste at the Table and Afterwarde vpon the Crosse The Untrueth and folie hereof is easily reprooued by these plaine woordes of S. Paule Semel Oblatus est ad multorum exhaurienda peccata He was once offered to take away the sinnes of many And againe With one Sacrifice he hath made perfite them for euer that be Sanctified These places are cleare and without question onlesse M. Hardinge wil saye that One and Twoo and Once and Twise be bothe one thinge M. Hardinge The .7 Diuision And at the same very instant of time whiche is here further to be added as a necessarie pointe of Christian doctrine we must vnderstande 223 that Christe offered him selfe in Heauen inuisibly as concerninge man in the sight of his Heauenly Father and that from that time foreward that Oblation of Christe in Heauen was neuer intermitted but continueth alwaies for our attonement with God and shal without ceasinge endure vntil the ende of the worlde For as S. Paule saieth Iesus hath not entred into Temples made with handes the samplars of the true Temples but into Heauen it selfe to appeare nowe to the countenaunce of God for vs. Nowe as this Oblation and Sacrifice of Christe endureth in Heauen continually for as muche as he is risen from the dead and ascended into Heauen with that Bodie whiche he gaue to Thomas to feele bringinge in thither his Bloude as Hesychius saithe and bearinge the markes of his woundes and there appeareth before the face of God with that Thorneprickte Naileboared Spearepearsed and otherwise wounded rent and torne Bodie for vs whereby we vnderstand the vertue of his Oblation on the Crosse euer enduringe not the Oblation it selfe with renewinge of paine and sufferance continued so we doo perpetually celebrate this Oblation and Sacrifice of Christes verie Bodie and Bloude in the Masse in remembraunce of him â–ª 224 commaunded so to doo vntil his comminge VVherein our Aduersaries so foolishely as wickedly scoffe at vs as though we Sacrificed Christe againe so as he was Sacrificed on the Crosse that is in Bloudy manner But we doo not so Offer or Sacrifice Christe againe but that Oblation of him in the Supper and ours in the Masse is but one Oblation the same Sacrifice for this cause by his Diuine ordinaunce leafte vnto vs that as the Oblation once made on the Crosse continually endureth and appeareth before the face of God in Heauen for our behalfe continued not by newe sufferinge but by perpetual intercession for vs So the memorie of it maye euer vntil his seconde comminge be kepte amongest vs also in earth and that thereby wee maye apply and bringe vnto vs through Faith the great benefites whiche by that one Oblation of him selfe on the Crosse he hath for vs procured and daiely dooth procure The B. of Sarisburie At the same very instant of time saith M. Hardinge when Christe was Sacrificed vpon the Crosse he offered vp him selfe also in Heauen in the sight of his heauenly Father Whiche thinge he enlargeth Rhetorically with a Tragical Description of a Thorneprickte Naileboared Spearepearsed and otherwise rente and Torne Bodie And this saith he is a necessarie pointe of Christian Doctrine And that he auoucheth Constantly albeit without the woorde or witnesse of any Ancient writer onely vpon his owne credit Whereof also groweth some suspicion that his Stoare of Olde Recordes is not so plenteous as it is supposed But where he saithe Christe was thus Inuisibly Sacrificed in Heauen I marueile he saithe not likewise that Pilate Annas Caiphas the Souldiers and the Tourmentours were likewise in Heauen to make this Sacrifice For without this Companie Christes Bloud was not Shead And without Sheaddinge of Bloude S. Paule saithe There is no Sacrifice for Remission of Sinne. This Fable is so vaine that I beleeue M. Harding him selfe is not wel hable to expounde his owne meaninge Origen saith There were some in his time that thought That as Christe was Crucified in this worlde for the liuinge so he should afterwarde suffer and be Crucified In the worlde to come for the deade But that Christ was thus Thorneprickte Naileboarde Spearepearsed and Crucified in Heauen I thinke noman euer saw or saide but M. Hardinge The Apostles the Euangelistes the Olde Doctours and Ancient Fathers neuer knew it S. Paule saithe Semel seipsum obtulit Once he offered vp him selfe Semel introiuit in Sancta Once he entred into the holy place And therefore hanginge vpon the Crosse and yeldinge vp the Ghoste he saide Consummatum est It is finished This Sacrifice is perfitely wrought for euer This onely Sacrifice of Christe the Sonne of God the Scriptures acknowledge and none other How be it like as the Praiers that Christe once made and the Doctrine that he once taught remaine stil ful and effectual as at the first
of Constancie of Faith stedfastly keapte to Death suffered in places of fame and knowledge at Paris at Lions at Carthage The B. of Sarisburie This place of S. Cyprian as it not once toucheth the Real Sacrificinge of Christ vnto his Father so it vtterly condemneth the Communion vnder One Kinde the Common Praiers in a strange vnknovven tongue and briefely the whole disorder and abuse of M. Hardinges Masse But S. Cyprian saithe In Sacrificio quod Christus est In the Sacrifice that is Christe Yf M. Hardinge thinke to finde greate aduantage in these woordes it maie please him to Remember that S. Augustine saithe Illis Petra erat Christus Vnto the Iewes the Rocke was Christe Uerily the Sacrifice after the Order of Melchisedek whiche is the Propitiation for the Sinnes of the world is onely Iesus Christ the Sonne of God vpon the Crosse. And the Ministration of the holy Mysteries in a Phrase manner of speache is also the same Sacrifice bicause it laieth foorthe the Death and Bloude of Christe so plainely and so euidently before our eies So saithe S. Augustine The Very Remembrance of Christes Passion sturreth vp suche motions within vs as yf wee sawe Christe presently hanginge vpon the Crosse. Upon whiche woordes the Common Glose noteth thus Christus immolatur id est Christi immolatio Repraesentatur fit Memoria Passionis Christe is Sacrificed that is to saie The Sacrifice of Christe is Represented and there is made a Remembrance of his Passion So S. Cyprian saith VinuÌ„ exprimit SanguineÌ„ In Aqua populus intelligitur In Vino Sanguis ostenditur Itaque Passionis eius mentionem in Sacrificijs facimus Passio enim Domini est Sacrificium quod offerimus The VVine sheweth the Bloude In the VVater we vnderstande the people The Bloude is expressed in the Wine And therefore in our Sacrifices wee make mention of Christes Passion For the Sacrifice that wee offer is the Passion of Christe As the Ministration of the Holy Communion is the Deathe and Passion of Christe euen so and in like sorte and sense may the Sacrifice thereof be called Christe Therefore S. Gregorie saithe Christus in seipso immortaliter viuens iterum in hoc Mysterio moritur Eius Caro in populi Salutem patitur Christe liuinge immortally in him selfe Dieth againe in this Mysterie His Fleashe suffereth in the Mysterie for the Saluation of the people I recken M. Hardinge wil not saie that Christe Dieth in deede accordinge to the force and sounde of these woordes or that his Fleashe verily and in déede is tormented and suffereth in the Sacrament S. Gregorie better expoundeth him selfe in this wise Hoc Sacramentum Passionem Vnigeniti Filij imitatur This Sacramente expresseth or representeth the Passion of the Onely begotten Sonne And the very Barbarous Glose touchinge the same saithe Christus Moritur Patitur id est Mors Passio Christi Repraesentatur Christe Dieth and Suffereth that is to saie Christes Death and Passion is Represented So S. Chrysostome saithe In Mysterijs Mors Christi perficitur The Deathe of Christe is wrought in the Mysteries So saithe Beda Exaltatio Serpentis Aenei Passio Redemptoris nostri est in Cruce The liftinge vp of the Brasen Serpent is the Passion of our Redeemer vpon the Crosse. So saithe S. Hierome Quotidié nobis Christus Crucifigitur Vnto vs Christe is daily Crucified So S. Ambrose Christus quotidié immolatur Christe is daily Sacrificed So S. Augustine Tunc vnicuique Christus occiditur cùm credit occisum Then is Christe slaine to euery man when he beleeueth that Christe was slaine To conclude so S. Hierome saithe Semper Christus credentibus immolatur Vnto the Faitheful Christe is euermore Sacrificed Thus may the Sacrifice of the Holy Communion be called Christe to wite euen so as the Ministration of the same is called the Passion or the Deathe of Christe And that the weakenes of M. Hardinges gheasses may the better appeare vnderstande thou good Christian Reader that the Holy Catholique Fathers haue vsed to say that Christe is Sacrificed not onely in the Holy Supper but also in the Sacramente of Baptisme S. Augustine saithe Holocaustum Dominicae Passionis eo tempore pro se quisque offert quo eiusdem Passionis Fide dedicatur The Sacrifice of our Lordes Passion euery man then offereth for him selfe when he is Confirmed in the Faithe of his Passion And againe Holocaustum Domini tunc pro vnoquoque offertur quodammodò cùm eius nomine Baptizando signatur Then is the Sacrifice of our Lorde In a Manner offered for eche man when in Baptisme he is marked with the name of Christe And againe Non relinquitur Sacrificium pro peccatis id est non potest denuò Baptizari There is leafte no Sacrifice for Sinne that is to say He can be nomore Baptized And in this consideration Chrysostome saithe Baptisma Christi Sanguis Christi est Christes Baptisme is Christes Bloude And likewise S. Ambrose In Baptismo Crucifigimus in nobis Filium Dei In Baptisme wee Crucifie in our selues the Sonne of God M. Hardinge The .11 Diuision Our aduersaries crake muche of the sealing vp of their newe Doctrine with the Bloud of suche and suche who be written in the booke of lyes not in the booke of life whom they wil needes to be called Martyrs Verely if those Mounkes and Friers Apostates and renegates wedded to wiues or rather to vse their owne terme yoked to Sisters be true Martyrs then must our Nâ—we Gospellers pull these Holy Fathers and many Thousandes moe out of Heauen 229 For certainely the Faith in Defence of whiche either sorte died is vtterly contrary The woorst that I wishe to them is that God geue them eies to see and eares to heare and that he shutte not vp their hartes so as they see not the light here vntil they be throwen awaye into the outwarde darkenes where shal be weeping and grintinge of teeth The B. of Sarisburie This talke was vtterly out of season sauinge that it liked wel M. Hardinge to sporte him selfe with the Scriptures of God and a litle to scoffe at the woordes of S. Paule Whiche thinge decomminge him so wel may be the better borne withal when it shal please him likewise to scoffe at others S. Paule calleth Wiues sometimes Sisters sometimes Yoke fellows and thinketh Matrimonie to be Honorable in al Personnes and the forebiddinge of the same to be the Doctrine of Diuels Neither doothe it any way appeare that euer honest godly Matrimonie either displeased God or was thought vncomely for a Martyr and witnesse of Goddes Trueth S. Paule was Married as it appeareth by Ignatius Clemens Eusebius and yet neuerthelesse was a Martyr S. Peter the Chiefe of the Apostles had a Wife and yet neuerthelesse stoode by and gaue her comforte and constancie at her Martyrdome The twelue
lesse deserte The B. of Sarisburie This allegation argueth no greate abundance of sâ—oare For Chrysostome in these woordes bothe openeth him selfe sheweth in what sense other Ancient Fathers vsed this woorde Sacrifice and also vtterly ouerthroweth M. Hardinges whole purpose touchinge the same For as he saithe Wee offer vp the same Sacrifice that Christe offered so in most plaine wise and by sundrie woordes he remooueth al doubte and declareth in what sorte and meaninge wee offer it He saithe not as M. Hardinge saithe Wee offer vp the Sonne of God vnto his Father and that verily and in deede but contrarywise thus he saithe Offerimus quidem sed ad Recordationem facienâ—es Mortis eius Hoc Sacrificium Exemplar illius est Hoc quod nos facimus in Commemorationem â—it eius quod factum est Idipsum semper offerimus Magis autem Recordationem Sacrificij operamur Wee offer in deede but in RemeÌ„brance of his Death This Sacrifice is an Example of that Sacrifice This that wee doo is donne in Remembrance of that that was donne Wee offer vp the same that Christe offered Or rather wee woorke the Remembrance of that Sacrifice Thus wee offer vp Christe That is to say an Example a Commemoration a Remembrance of the Deathe of Christe This kinde of Sacrifice was neuer denied but M. Hardinges Real Sacrifice was yet neuer prooued So saithe S. Augustine Cùm hostia frangitur Sanguis in ora FideliuÌ„ funditur quid aliud quà m Dominici Corporis in Cruce Immolatio Significatur When the Oblation is broken and the Bloude that is to say The Sacramente of the Bloude is powred into the mouthes of the Faitheful what other thinge is there signified but the Sacrifice of Our Lordes Bodie vpon the Crosse Euen so S. Ambrose saithe Christe is offered here in the Earthe not Really and in déede as M. Hardinge saithe but in like sorte and sense as S. Iohn saithe The Lamme was slâ—ine from the beginninge of the worlde that is not Substantially or in Real manner but in Signification in a Mysterie and in a Figure And thus S. Ambrose expoundeth his owne meaninge euen in the same place that is here alleged Primùm Vmbra praecessit Sequuta est Imago Erit Veritas Vmbra in Lege Imago in Euangelio Veritas in Coelestibus Ascende homo in Coelum vidibis illa quorum hîc Vmbra erat vel Imago Firste the Shadowe wente before The Image folowed The Truethe shal be The Shadowe in the Lawe The Image in the Gospel The trueth in the Heauens O Man goe vp into Heauen and thou shalte see those thinges whereof here was an Image and a shadowe To like purpose S. Ambrose writeth thus Vidimus eum oculis nostris perspeximus in vestigia clauorum eius digitos nostros inseruimus Videmur enim vidisse eum quem legimus spectasse pendentem vulnera eius Spiritu Ecclesiae scrutante tentasse Wee haue seene him and lookte vpon him with our eies and wee haue thrust our fingers into the dentes of his nayles The reason hereof is this For wee seeme to see him that wee reade of and to haue beholden him hanginge on the Crosse and with the feelinge Sprite of the Churche to haue searched his woundes So S. Hierome saithe Quòd semel natum est ex Maria quotidiâ— in nobis nascitur Christe that was once borne of Marie is borne in vs euery daie Nowe as S. Ambrose saithe VVee see Christe euen with our eies hanginge vpon the Crosse and thruste in our fingers and searche his woundes Euen so doo wee see Christe Comminge vnto vs and Offeringe him selfe in Sacrifice vnto God And as S. Hierome saithe Christe is Borne euery daie Euen so and none otherwise S. Ambrose saithe Christe is Sacrificed euery daie In like manner S. Ambrose writeth vnto certaine Uirgins Vestras Mentes confidenter Altaria dixerim in quibus quotidiè pro Redemptione Corporis Christus offertur I maie boldely saie Your hartes be Aultars vpon whiche Hartes Christe is dayly offered for the Redemption of the Bodie Hitherto M. Hardinge hath founde no manner token of that he sought for M. Hardinge The .13 Diuision Nowe for proufe of the Sacrifice and Oblation of Christe by the Doctoures minde vpon the figure of Melchisedech First S. Cyprian saithe thus Qui magis sacerdos Dei summi quà m Dominus noster Iesus Christus qui sacrificium Deo patri obtulit obtulit hoc idem quod Melchisedech id est Panem Vinum suum scilicet Corpus Sanguinem VVho is more the Prieste of the highest God then our Lorde Iesus Christe who offered a Sacrifice to God the Father and offered the selfe same that Melchisedek did that is Breade and VVine that is to saie his owne Body and Bloude S. Hierome in an epistle that he wrote for the vertuouse women Paula and Eustochium to Marcella hath these woordes Recurre ad Genesim Melchisedech Regem Salem Huius principem inuenies ciuitatis qui iam in typo Christi Panem Vinum obtulit Mysterium Christianum in Saluatoris sanguine corpore dedicauit Retourne to the Booke of Genesis and to Melchisedech the Kinge of Salem And thou shalt finde the Prince of that Citie who euen at that time in the figure of Christe offered Breade and VVine and dedicated the Mysterie of Christians in the Body and Bloude of our Sauiour Here this learned Father maketh a plaine distinction betweene the Oblation of the Figure whiche was Breade and VVine and the Oblation of the Trueth whiche is the Mysterie of Christen people the Bloude and the Body of Christe our Sauiour Of this S. Augustine speaketh largely in his firste Sermon vpon the 33. Psalme and in the 17. booke De ciuitate Dei cap. 20. The B. of Sarisburie Yf M. Hardinge meane plainely and wil haue S. Cyprians woordes taken as they lie without Figure then muste he saie That Melchisedek offered vp verily and Really Christe him selfe For S. Cyprians woordes be cleare Christus obtulit hoc idem quod Melchisedek obtulerat Christe offered vp the same thinge that Melchisedek had offered Notwithstandinge it is certaine that the Sacrifice that Melchisedek made if it were graunted to be a Sacrifice yet in plaine Common manner of speà che was not Christe the Sonne of God but onely material Breade and Wine and other like prouision of Uictualles prepared for Abraham and for his menne And therefore the Olde learned Fathers saie not Melchisedek offered the same in Sacrifice vnto God but He brought it foorth as a present as the manner was to refreashe them after the pursuite and chase of their enimies And S. Hierome in his Translation turneth it not Obtulit He Sacrificed but Protulit He brought it foorthe Iosephus reporteth the mater thus Melchisedek milites Abrahami hospitaliter habuit nihil illis ad victum deesse Passus Simulque ipsum adhibuit
in Remembrance and in Grace Germanus hereof writeth thus Non amplius super terram sumus Sed in Throno Dei Regi assistimus in Coelis vbi Christus est Wee are no lenger vpon the Earthe but wee are assistante vnto the Kinge in the Throne of God in Heauen where Christe is For that Lambes sake whom wee thus sée and thus haue Presente what so euer wée praie our teares begge not in vaine For he is our Aduocate and Mediatour and euermore maketh intercession for vs. What so euer wée desire the Father in his name shal be donne vnto vs. Thus the Angels and Archangels as Chrysostome by waie of amplification saithe liftinge vp and shewinge foorth and presentinge vnto God in Heauen that Bodie of Christe make their Praiers for Mankinde and thus they saie For them wee Praie o Lorde whom thou louedste so tenderly that for their Saluation it pleased thee to suffer Death and to yelde thy Soule vpon the Crosse For them wee praie for whom thou hast geuen thy Bloude and offered vp this Bodie This certainely is the meaninge of Chrysostomes woordes And therefore he saithe againe Whether wee Praie for the Churche or for the Ministers or for the increase of the Earthe our Praiers are acceptable vnto God onely in Christe and for his sake Touchinge that he writeth further of the Presence and Assistance of Angels and Heauenly Powers it is the ordinarie manner and course of Chrysostomes eloquence and serueth him bothe to bewtifie the mater and also to sturre vp and inflame the hearers mindes and that not onely in the time of the holy Mysteries but also at al other holy assemblies and Publique praiers For thus he saith vnto the people Angeli sunt vbique maximè in domo Dei Adsunt Regi omnia plena sunt Incorporeis illis Virtutibus The Angels of God are euerywhere but Specially in the House of God They are assistanâ—e vnto the Kinge and al places are ful of Spiritual Powers In like manner of amplification he saithe The Martyrs are here Presente in the Churche Yf thou wilt see them open the eies of thy Faithe and thou shalt see a greate companie So saith S. Basile The Angels of God are presente emongst vs and marke and register them that keepe their fast So saithe Tertullian Let noman be harde to beleeue that the holy Angel of God is Presente and tempereth the Water to the Saluation of man This is it that Chrysostome meaneth by his vehemente Exornation of the Presence of Angels And where as M. Hardinge saithe he hath passed ouer a Hundred Authorities and moe that might be alleged to like purpose this is one of his accustomed colours and an artificial shifte of his Rhetorique Uerily hitherto he hath not founde one Authoritie to prooue that thinge that is in question M. Hardinge The .2 Diuision S. Ambrose in his funeral Oration of the Death of Valentinian the Emperour calling the Sacrament of the Aultar the holy and heauenly Mysteries and the Oblation of our Mother by whiche terme he vnderstandeth the Churche saithe that he wil prosecute the holy Soule of that Emperour with the same This Father writinge vpon the .38 Psalme exhorteth priestes to folowe Christe that as he offered for vs his Bloude so Priestes offer Sacrifice for the People His woordes be these Vidimus Principem Sacerdotum c. VVe haue seene the Prince of priestes comminge vnto vs wee haue seene and heard him offeringe for vs his Bloude Let vs that be priestes folowe as we can so as wee offer Sacrifice for the People though weake in merite yet honorable for the Sacrifice c. The B. of Sarisburie This obiection is easily answeared S. Ambrose saithe that in the Congregation and in the time of the holy Mysteries he woulde offer vp vnto God praises and Thankesgeuinge for that Godly Emperour Ualentinian But he saithe not That he woulde offer Christe the Sonne of God vnto God his Father or receiue the Sacramente for the Emperour Therefore M. Hardinge might wel haue past this Authoritie ouer emonge the reste Neither did S. Ambrose thinke that the Emperour Ualentinian was in Purgatorie whereas M. Hardinge imagineth he might be relieued but contrarywise he presumeth him vndoubtedly to be in Heauen For thus he writeth of him Quae nam est haec anima c. What is this Soule that looketh foorth as the Daie Starre bewtiful as the Moone Chosen as the Sunne O blissed Soule thou lookest downe from abooue vpon vs being here beneath Thou hast escaped the darknes of this World Thou art bright as the Moone Thou shineste as the Sunne Further he saithe CuÌ„ fratre Coniunctus Aeternae Vitae fruitur Voluptate Beati ambo Beinge now with his Brother he enioieth the pleasure of euerlastinge life Blissed are they bothe Therefore the Sacrifice that S. Ambrose made was not a Propitiatorie or Satisfactorie or other like Masse whereby M. Hardinge thinketh him selfe hable to baile soules out of Purgatorie but onely a Sacrifice of Thankesgeuinge for that Godly Emperoure beinge nowe in Heauen The other place of S. Ambrose as it nothinge toucheth this question so it is already answeared fully and at large Artic. 6. Diui. 7. And Artic. 17. Diui 12. M. Hardinge The .3 Diuision That the oblation of the Masse is profitably made for others S. Gregorie witnesseth very plainely Homilia 37. expounding the place of S. Luke cap. 14. Alioqui legationem mittens ea quae pacis sunt postulat Elles he sendeth foorth an Ambassade and sueth for peace Hereupon he saithe thus Mittamus ad Dominum legationem nostram flendo Sacras Hostias offerendo Singulariter namque ad absolutionem nostram oblaâ—a cum lachrimis benignitate mentis Sacri Altaris Hostia suffragatur Let vs sende to our Lorde our Ambassade with weeping geuing Almose and offering of holy Hostes. For the Hoste of the holy Aultar that is the Blessed Sacrament offered with teares and with the merciful bountie of our minde helpeth vs singularely to be assoiled In that homilie he sheweth that the oblation of Christes Bodie in this Sacrament Present whiche is done in the Masse is helpe and comfort not onely to them that be Present but also to them that be Absent bothe quicke and deade whiche he proueth by examples of his owne knowledge VVho so listeth to see antiquitie for proufe hereof and that in the Apostles time Bishops and Priestes in the dreadful Sacrifice offered and praied for others as for euerystate and order of men and also for holesomenesse of the ayer and for fertilitie of the fruites of the Earth c. let him reade the eighth booke of the Constitutions of the Apostles set foorth by Clement The B. of Sarisburie Praier for the Deade is none of those Articles that M. Hardinge hath taken in hande to prooue And therefore as his manner is he sheweth vs one thinge for an other This kinde
places the rehearsal of a fewe may serue for many Origen in a Homilie speaking reuerently of this blessed Sacrament saith that when a man receiueth it our Lorde entreth vnder his roofe and exhorteth him that shal receiue it to humble him selfe and to saie 241 vnto it Domine non sum dignus vt intres sub tectum meum I Lorde am not worthy that thou enter vnder my Roofe The B. of Sarisburie Who so euer erreth in this Article committeth Idolatrie and geueth Goddes honoure to a corruptible creature that is no God Therefore it behooued M. Hardinge herein to leaue his gheasses and to allege none but good substantial and weighty reasons and that so muche the more for that none of the Olde Catholique Fathers euer either erected Temples or Proclaimed Holy Daies in the name of the Sacrament or euer willed the People to Adoure it as the Maker of Heauen and Earthe or to beléeue in it or to calle it God This notwithstanding the reasons that M. Harding hath here founde out are so sclender so simple guilefully and vntruely geathered that his freÌ„des of that side maie happili suspecte he hath vsed some collusioÌ„ to betraie their cause But to take awaie occasion of cauil first wée stedfastly beléeue plainely confesse that Christe is the Sonne of God Uery God of Uery God That he is the True God and life euerlastinge That he is God Blissed for euer and that Who so euer trusteth in him shal neuer be confounded And wée vtterly deteste and accurse the Arians the Nestorians the Photinians and al other like Heretiques that either haue taught or any waie doo teache the contrary Neither is this question mooued of Christ him selfe vnto whom we knowe al manner godly Reuerence honoure is be we but onely of the Mystical Breade whiche by the witnesse of the Catholike learned Fathers is not Christe him selfe but onely a Sacramente of Christe Whiche Sacramente Ireneus saithe standeth of two thinges the one Earthly the other Heauenly not that the one is Really lapped vp or shutte within the other wherein reasteth M. Hardinges errour but that as Chrysostome saithe The one is Sensible the other Intelligible as it is also in the Sacramente of Baptisme Or that as S. Augustine saithe The one parte is the Signe the other the thinge Signified Or that as Tertullian saithe The one parte is the Figure the other the thinge Figured The Sacramente is the Earthely thinge Christes Bodie is the Heauenly thinge The Sacrament is Corruptible Christes Bodie is Glorious The Sacramente is laide vpon the Table Christes Bodie is in Heauen The Sacramente is receiued into our Bodies Christes Bodie is onely receiued into our Soules For manifeste proufe of this difference S. Augustine writeth thus Huius rei Sacramentum alicubi quotidiâ— alicubi certis interuallis dierum in Dominico praeparatur de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius est Sacramentum omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacramente of the Bodie of Christe is prepared in the Churche in some places euery daie in somme places vpon certaine daies and is receiued from the Lordes Table of some vnto life of some vnto Condemnation But the thinge it selfe that is the Bodie of Christe beinge in Heauen whereof it is a Sacramente is receiued of eueryman vnto life and of noman to Condemnation who so euer be partetaker of it Againe he saithe Qui non maneâ— in Christo c. He that abideth not in Christe nor hath Christe abidinge in him doubtelesse he eateth not his Fleashe not drinketh his Bloude notwithstandinge he Eate and Drinke the Sacrament of so greate a thinge vnto his iudgemente By these fewe examples it is plaine that the Sacramente of Christes Bodie is one thinge and Christes Bodie it selfe is an other thinge and that in Common and natural manner of speache neither is Christes Bodie the Sacramente nor the Sacramente Christes Bodie By these woordes of Ireneus M. Hardinge as he hath no manner likelyhoode to prooue that he séekethe for so he vtterly ouerthrowethe his whole fantasie of Transubstantiation For Ireneus calleth the Earthely parte of the Sacramente not the Formes and Accidentes as M. Hardinge imaginethe but the very Substance and Nature of the Breade and that sutche Breade as increasethe and nourrishethe the Substance of our Fleashe For so he writeth Ex quibus augetur consistit Carnis nostra Substantia But Origen teachethe vs when wée receiue the Sacramente to saie Domme non sum dignus Therefore saithe M. Hardinge the Sacramente was called Lord and God Alas what a miserable case is this that cannot possibly stande without Falsifieinge and Mayminge of the holy Fathers Of the Falsiâ—ieinge afterwarde But touchinge the Mayminge and manglinge of these woordes of Origen yf it might haue pleased M. Hardinge to haue reported them whole as he founde them there had ben no manner cause of doubte For thus the woordes lie Intrat etiam nunc Dominus sub tectum Credentium duplici Figura vel more c. Euen nowe the Lorde entrethe vnder the roufe of the Faithful by two sundrie waies For euen nowe when the Holy and Godly Bishoppes enter into your house then throwgh them the Lorde entreth And be thow persuaded as yf thow receiuedst the Lorde him selfe And when thow receiuest that Holy Meate and that vncorruptible Banket the Lorde entret vnder thy roufe Our Lorde saithe Origen entreth vnder our roufe bothe when wee receiue a Holy man and also when wee receiue the Holy Sacrament And as Christe entreth into vs by the one so doothe he also enter into vs by the other So saithe the same learned Father writing vpon the Gospel of S. Mathew Qui Discipulos Christi tradit ipsum Christum tradit Who so betraieth the Disciples of Christe betraieth Christe him selfe Now if M. Hardinge wil say by force of these woordes that Christe entreth Really and Substantially into our mouthes then must he also saye that Christe likewise entreth Really and Substantially into our material houses But for ful Resolution hereof S. Ambrose saithe That the Bodie of Christe it selfe entreth not into our Bodies Thus â—e writeth Non iste Panis qui vadit in ventrem sed Panis Vitae aeternae qui animae nostrae substantiam fulcit Christes Bodie is not the Breade that entreth into our bellie but the Breade of euerlasting life that feedeth the Substance of our Soule And therefore S. Cyprian saithe The Bodie of Christe is the meate of our Soule not the meate of our Bodie â–ª For this cause Origen him selfe in the selfe same Homilie saith thus Domine non sum dignus vt intres sub â—ectum meuÌ„ Sed tantùm dic verbo tantùm veni Verbo VerbuÌ„ est aspectus tuus â–ª Lorde I am not woorthy that thou shouldest enter vnder my
roufe But onely speake the woorde Onely come by thy woorde thy woorde is thy sight Againe he saithe Per Euangelistarum prae dicationem per sui Corporis Sacramentum per gloriosae Crucis Signaculum nobiscum Deus ad nos in nobis God is with vs and commeth to vs and is within vs by the Preachinge of the Euangelistes by the Sacrament of his Bodie and by the Signe of the glorious Crosse. Likewise againe Fideles credunt Aduentum Verbi libenter recipiunt Dominum suum The faithful beleeue the comminge of the Woorde and gladly receiue their Lorde So saithe S. Augustine Sancti qui sunt in Ecclesiâ accipiunt Christum in manu in fronte The holy men that be in the Churche receiue Christe in their hande and in their forehead So likewise Tertullian Cùm te ad fratrum genua protendis ChristuÌ„ contrectas When thou fallest downe to touche thy bretherns knees thou touchest Christ. Thus is Christe Touched thus is Christe Receiued thus is Christe Present thus Christe Entreth vnder our roufe As Christe entreth into vs by a Godly Minister by his Woorde by the Sacramente of Baptisme by the Crosse and by the Poore euen so he entreth into vs by the Sacramente of his Bodie and Bloude â—uen so I say none other wise And at euery such entringe of Christe wee ought to saye O Lorde I am not woorthy that thou I shouldest enter vnder my roufe Now if these woordes be sufficient to prooue that the Sacrament was called Lorde and God then are the likewise sufficient to prooue that the Water of Baptisme that the Woorde of God that a Crosse drawen in the forehead and that a godly Bishop or Minister was called Lorde and God Here also appeareth a greate vntrueth in M. Hardinges Translation For where as Origen saithe Et tu ergo humilians teâ—psum c. And thou therefore humbling thee selfe folow this Centurion and say Lorde I am not vvoorthy that thou shouldest enter vnder my roufe meaning thereby that we ought to humble our selues vnto Christe to say vnto him Lorde I am not vvoorthy c. M. Hardinge thought it better cominge to corrupte yâ— place to TraÌ„slate It in steede of Him For thus he writeth Origen exhorteth him that shal receiue It to humble him selfe and to say vnto It Lorde I am not woorthy c. And so by open fraude and by falsifieing his Authours woordes without feare or blushinge he teacheth Gods people to woorshippe a Creature in steede of God M. Hardinge The .2 Diuision S. Cyprian in Sermone de Lapsis telleth how a man who had denied God in time of persecution hauinge notwithstandinge the Sacrifice by the Priest doone priuely with others receiued the Sacrament not being able to eate it nor to handle it opening his handes founde that he bare asshes VVhere he addeth these woordes Documento vnius ostensum est Dominum recedere cùm negatur By this example of one man it is shewed that our Lorde departeth away when â—e is denied The B. of Sarisburie This gheasse hangeth not of S. Cyprians woordes but of M. Hardinges Exposition For S. Cyprian calleth the Sacrament neither Lorde nor God The man that he speaketh of hauinge denied God in time of persequâ—tion and neuerthelesse afterwardes receiuinge the Holy Communion emonge other Christians opened his hande and founde the Sacrament turned into asshes By this Miracle saithe S. Cyprian Wee are taught to vnderstande that God when he is denied departeth from vs. I trow M. Hardinge wil not say That the Sacrament had euer denied God and yet by his exposition God was departed and gonne from it nor wil he saye that this man had denied the Sacramente For he came emongst others to receiue the Sacramente But he had dissembled and forsaken God and therefore God had likewise forsaken him and in token thereof he caused the Sacrament to mulder into asshes in his handes So S. Augustine speakinge of the Sacramente of Baptisme and of the order of Priesthoode saith thus Si Sancta malos fugiant vtrunque fugiat If these Holy thinges Baptisme and Priesthoode flee from il men let them bothe flee from them as wel the one as the other Prosper saithe Non locorum interuallis vel acceditur ad Deum vel a Deo disceditur Similitudo facit proximum dissimilitudo longinquum VVee neither come to God nor goe froÌ„ God by distance of places The Likenesse of minde maketh vs neare the Vnlikenesse remooueth vs farre of When one Deuterius an Arian Bishop woulde haue Baptized a man after his blasphemous sorte suddainely the water was sunken away and the Fonte stoode drie The like storie is vttered also by Socrates by others This Miracle was likewise a token that God when he is denied departeth from vs. Yet may not M. Hardinge conclude hereof that the Water of Baptisme was therefore called Lorde and God M. Hardinge The .3 Diuision The same S. Cyprian in the exposition of the Pater nostâ—r declaringe the fourthe petition of it â—â—ue vs this day our daily Breade vnderstandeth it to conteine a desire of the holy Communion in this Blessed Sacrament and saithe Ideo Panem nostrum id est Christum dari nobis quotidie petimus vt qui in Christo manemus viâ—imus à sanctificatione corpore eius non recedamus Therefore wee aske our daily Breade that is to say Christe to be geuen vnto vs that wee â–ª whiche abide and liue in Christe departe not from the state of holinesse and Communion of his Bodie 242 Here S. Cyprian calleth the Sacrament Christe as he is in deede there present really so as in the place alleged before he calleth it Lorde And I weene our aduersaries wil imbarre the Sacrament of the name of Christe no lesse then of the name of Lorde or God onlesse they make lesse of Christe then of Lorde and God The B. of Sarisburie Here M. Hardinge auoucheth three sundrie vntruethes with one breath For S. Cyprian neither in these woordes calleth the Sacramente Christe nor in the woordes before calleth it Lorde nor anywhere euer saide that Christes Bodie is Really presente in the Sacramente Untruethes shoulde not so risely flowe from a good Diuine It is true that S. Cyprian saithe That Christe is our Breade euen the same Breade that came from Heauen and geueth life to the worlde whiche Breade who so euer eateth shal liue for euer So saithe S. Basile Christe is called our Life our Waye our Breade our Vine our Light our Swearde Which woordes must be taken not grossely nor according to that soundeth in the Letter but of a Mystical and Spiritual meaninge Therefore as Christe is our Spiritual Swearde our Spiritual Light our Spiritual Uine our Spiritual waie and our Spiritual Life so is he also our Spiritual Breade Origen saithe Ne mireris quòd Verbum Dei Caro dicitur nam Panis Lac Olera dicitur
in this Sacrament so longe as the formes of Bread and VVine remaine And when they faile and cease to be any more then also ceaseth the Body and Bloud of Christe to be in the Sacrament For there muste be a conuenience and resemblaunce betweene the Sacramentes and the thinges whereof they be Sacramentes whiche done away and loste at the corruptions of the formes and Accidentes the Sacramentes also be vndone and perishe and consequently the inwarde thinge and the heauenly thinge in them conteined leaueth to be in them The B. of Sarisburie I cannot imagine wherefore M. Hardinge should so often telle vs that the people in the Primitiue Churche was taught plainely For as nowe in his Churche of Rome al thinges of purpose are drowned in darknesse the simple people suffered to knowe nothinge no not the meaninge of the Sacramentes whiche of al other thinges should be moste plaine For briefely to open some parte of the Mysteries whiche euery of the simple vnlearned People may not knowe marke I beseeche thée good Christian Reader how plainely they haue determined the manner of Christes beinge in the Sacrament Thomas of Aquine that most famous of al the Schooledoctours writeth thus In Corpore Christi in Sacramento non est distantia partium ab inuicem vt oculi ab oculo aut Capitis à pedibus sicut est in alijs Corporibus organicis Talis enim distaÌ„tia parâ—ium est in ipso Corpore Christi vero sed non prout est in Sacramento Quia sic non habet Quantitatem dimensiuam In the Bodie of Christe in the Sacramente there is no distance of partes one from an other as bitweene eie and eie or eie and eare or heade and feete as it is in other natural Bodies For suche a distance there is in the True Bodie of Christe but not as it is in the Sacramente For so it hath no dimension of Quantities Out of which woordes the Reader may geather by the way that the True Bodie of Christe is not in the Sacramente O what a Christe haue they diuised for them selues He hath neither Quantitie nor Proportion of Bodie nor distance of partes he is neither longe nor shorte nor rounde nor broade nor thicke nor thinne his eies his eares his heade his feete are al in one Yet is this the very Proportion and stature of Christes Bodie euen as he walkte vpon the Earthe and euen as he was naâ—leâ— vpon the Crosse. And leaste any man should stagger hereat and stande in doubte this mater is ouerlookte and considered in the Decrees by the Canonistes by these woordes Sed secundum hoc videtur quòd vbi pars est ibi est totum secundum hoc videtur quod pes nasus sunt coniuncti quod non credo By this it appeareth that where as the parte is there is the whole and that Christes foote and his nose are bothe togeather But I cannot â—â—leeue that So clearely and plainely these menne are woonte to teache the people I passe ouer the reste of their Doctrine Sometimes their Accidentes haue power to nourishe Sometimes the same Accidentes are partes of the Substance sometimes Substance muste be an Accidente Sometimes Accidentes muste be Substance To be shorte thus of Night they make Daie and of Daie they make Night They are nowe ashamed of their owne Doctours that lately were in highest roome and as it befelle sometime vnto them that enterprised the Tower of Babylon one of them vnderstaÌ„deth not an others language And therefore now their buildinge is at a staie This is the simplicitie and plainesse of M. Hardinges Churche It is an easier mater for the simple people to goe to Heauen then for him and his felowes to agrée wel and thorowly of the waie Here M. Hardinge without either Scripture or Coâ—ncel or Doctour hath inâ—erlarded a longe Fable of his owne whiche notwithstandinge as he saithe is the Doctrine of the Churche But miserable is that Churche that hathe neither Scripture nor Councel nor Doctour to approue her Doctrine Firste he imagineth That Christes Bodie is Really in the Sacramente so longe as the Sacramente is a Sacramente Againe by the tenoure and force of his Doctrine Yf Christes Bodie once departe awaie then is the Sacramente nomore a Sacramente Thus this Doctrine turneth rounde If it be a Sacramente then is Christes Bodie there yf Christes Bodie be there then is it a Sacramente So simply and plainely they teache the people O happy are they that haue sutche Maisters Further he saithe The Substance of the Breade and VVine is Really changed into the Bodie and Bloude of Christe And this he auoucheth by Scriptures without woordes and by Doctours without names Afterwarde he keepeth greate Mutes aboute Qualities and Quantities Howe far the coloure or sauoure or other qualities of the Breade maie be altered and into howe smal mites the Breade maie be crommed for these be his owne woordes and yet neuerthelesse Christes Bodie continewe in it No doubte a very plaine and comfortable and a sauery Doctrine for the people S. Ambrose S. Augustine S. Hierome S. Chrysostome and other learned Fathers traueiled far and deepely withe great studie S. Paule was lifted vp into the thirde Heauen yet none of them coulde vnderstande it In the ende he saithe There must be a conuenience and a Resemblance bytweene the Sacramente and the thinges whereof it is a Sacramente For example As Water dooth washe and refreashe our Bodies so by Resemblance wée are taught in the Water of Baptisme that Christes Bloude dooth washe and refreashe our Soules And as our bodies be Feadde by material Breade so in the holy Communion wée are taught by like Resemblance that our soules are Feadde with the Bodie of Christe Sutche conuenient Likenesse there is bitweene the Sacramente and the thinge that is Represented by the Sacramente But what sutche Resemblance or Likenesse can M. Hardinge imagin herein to further his fantasie Wherein are his Accidentes like vnto Christes Bodie Or wherein is Christes Bodie like vnto his Accidentes â–ª Wil he saie that the Accidentes of Breade doo nourishe and increase the Substance of our bodies Or that our soules liue so by Christes Bodie as our bodies liue by Accidentes If he leaue this Resemblance of Feedinge and Nourishinge what other Resemblance can he finde O howe muche better were if for M. Hardinge simply and plainely to confesse that as wel for this Article as for the rest he is vtterly destitute not onely of the Scriptures but also of General Councelles and Anciente Fathers and hath nothinge to allege but onely certaine vaine imaginations of his owne M. Hardinge The .4 Diuision Here because many of them whiche haue cutte them selues from the Churche condemne the Reseruation of the Sacrament and affirme that the Body of Christe remaineth not in the same no longer then duringe the time whiles it is receiued alleâ—ginge against Reseruation the example of the Paschal Lambe in the olde lawe wherein nothinge
Cole in his replies to him as a strange saieing by him vttered in the Disputation at VVestminster to the wonderinge of the most parte of the honorable and worshipful of this Realme If it were one of the highest mysteries and greatest keies of the Catholike Religion I trust the most parte of the honorable and worshipful of the Realme woulde not wonder at it Concerninge the matter it selfe I leaue it to D. Cole He is of age to answeare for himselfe VVhether he saide it or no I knowe not As he is learned wise and godly so I doubte not but if he saide it therein he had a good meaninge and can shewe good reason for the same if he maie be admitted to declare his saieinge as wise men woulde the Lawes to be declared so as the minde be taken and the word spoken not alwaies rigorously exacted The B. of Sarisburie Here M. Hardinge allegeth no Doctour but Doctour Cole And touchinge the mater it selfe he thinketh this errour wel excused for that it is not the principal keye of his Religion How be it he that in moste honorable Assemblie doubted not openly to pronounce these woordes I telle yovv Ignorance is the Mother of Deuotion was thought then to esteeme the same as no smal keie of his Religion Uerily it appeareth by the whole practise and policie of that side they are fully persuaded that without déepe Ignorance of the people it is not possible for their Churche to stande Therefore they chase the Simple from the Scriptures and drowne them in Ignorance and suffer them vtterly to knowe nothinge neither the Profession they made in Baptisme nor the meaninge of the holy Mysteries nor the Price of Christes Bloude nor wherein or by whom they maie be saued nor what they desire of God either when they praie togeather in the Churche or when they priuately pray alone They shut vp the Kingedome of Heauen before menne and neither wil they enter them selues nor suffer others that woulde enter And as it is written by the Prophete Esai Dicunt videntibus Nolite videre They saie vnto them that see Stoppe youre eies and see nomore As the people is sutche is the Prieste and as the Prieste is sutche is the people The blinde is sette to guide the blinde Thus they walter in darkenes and in the shadowe of Deathe And yet as it is written in the Booke of Wisedome Non satis est illis errasse circa scientiam Dei sed in magno viuentes inscitiae bello tot tanta mala Pacem appellant They thought it not sufficient to be deceiued and blinded in the Knowledge of God but liuinge in sutche a Warre of ignorance al these euilles they calle Peace And make the people beleeue it is Obedience Catholique Faithe and Deuotion Or rather as Ireneus writeth against the Ualentinian Heretiques Veritatis Ignorantiam Cognitionem vocant Ignorance of the Truethe and blindenesse they calle Knowledge By these Policies they ouerrule the Churche of God and keepe the people in Obedience euen as the Philistines after they had once shorne of Samsons heare and boared out his eies notwithstandinge the strengthe and sturdinesse of his Bodie were hable to leade him whither they listed at theire pleasure For he that walketh in the darke knoweth not whither to goe In the Councel of Toledo in Spaine it is written thus Mater omnium errorum Ignorantia Ignorance is the Mother not of DeuotioÌ„ but of al errours Like as S. Augustine also saith Erat in illis Regnum Ignorantiae id est Regnum Erroris There was in them the Kingedome of Ignorance that is to saie the Kingedome not of Deuotion but of Errour S Hierome saithe Scripturarum Ignorantia Christi Ignorantia est The Ignorance of the Scriptures is the Ignorance of Christe And S. Gregorie saithe Qui ea quae sunt Domini nesciunt à Domino nesciuntur Who so knowe not the thinges that perteine vnto the Lorde be not knowen of the Lorde But abooue al others these woordes of the Anciente learned Father Origen are specially woorthy to be noted Daemonibus est super omnia genera tormentorum super omnes poenas si quem videant Verbo Dei operam dare scientiam Diuinae Legis Mysteria Scripturarum intentis studijs perquirentem In hoc eorum omnis flamma est in hoc vruntur incendio Possident enim omnes qui versantur in Ignorantia Vnto the Diuels it is a tormente abooue al kindes of tormentes and a paine abooue al paines yf they see any man readinge the Woorde of God and with feruente studie searchinge the Knowledge of Goddes Lawe and the Mysteries and Secretes of the Scriptures Herein standeth al the flame of the Diuels In this fiere they are tormented For they are seased and possessed of al them that remaine in Ignorance To be shorte Moses wished that al the whole people might haue vnderstandinge and be hable to prophecie S. Paule wished that the whole people might daily more and more increase in the knowledge of God and saithe VVho so continevveth in Ignorance and knovveth not shal not be knovven God the God of Light and Truethe remooue al Ignorance and darknesse from our hartes that wée maie flée the Sprite of errour and knowe the Uoice of the Greate Shephearde that we growe into a ful perfite man in Christe Iesu and be not blowen awaie with euery blast of vaine Doctrine that wée maie be hable to knowe the Onely the True and the Liuinge God and his onely begotten Sonne Iesus Christe to whom with the Father and the Holy Ghoste be al honoure and glorie for euer and euer Amen FINIS ¶ AN ANSâ—EARE TO M. Hardinges Conclusion AS the rest of your Booke M. Hardinge may in many respectes seeme very weake so is there no parte thereof more weake then your Triumphe at the ende before the Conquest Ye saie ye haue fully answeared the Offer whiche you cal a Challenge and haue auouched the Negatiâ—es and haue fully prooued al that laye in question by Scriptures by Examples of the Primitiue Churche by Olde Councelles and by Ancient Fathers VVhereby it appeareth ye haue some good likinge in that ye haue doone It had beene more modestie to haue leafte the Commendation and iudgement thereof vnto your Reader who comparing your Proufes with the Answeares and layeinge the one to the other might be hable to iudge indifferently bitweene bothe For it may wel be thought that while ye ranne alone ye were euer the foremoste and that makinge your owne awarde â—e woulde hardly pronounce against your selfe The proâ—fes that ye haue shewed vs are common and knowen often alleged and often answeared and now brought in as a companie of maimed Souldiers to make a shewe But from you and from suche conference and healpe of felowes your learned frendes looked for some freassher maters That ye charge mee with ambition and selfelooue
offered him selfe in his Bodie likevvise in Heauen in deede and verily before God his Father And these ye cal necessary pointes of the Christian Faithe These are the contentes of your Booke this is the substance of your proufes Thus I feare mee ye know ye dally and deale not plainely thus ye know ye abuse the patience and simplicitie of your Reader And did you imagin M. Hardinge that your Booke shoulde passe onely emonge children or that it shoulde neuer be examined and come to trial or did you thinke that onely with the sounde hereof ye should be hable to beate downe and to vanquishe the trueth of God As for your Eloquence and furniture of woordes as it serueth wel to make the mater more salehable in the sight of the simple so it addeth but smal weight vnto the Trueth VVise men are leadde with choise of mater not with noice of woordes and trie their golde not onely by the sounde whiche often deceiueth but also by the touche stoane and by the weight Although your Eloquence may woorke miracles in the eares of the vnlearned that cannot iudge yet it cannot turne neither water into VVine nor Darknesse into Light nor Errour into Trueth There is no Eloquence there is no coloure against the Lorde VVhere as it likâ—th you so bitterly as your manner is to calle vs Heretiques and to say VVee sit in the Chaire of Pestilence and that the people learneth of vs dissolution of manners and libertie of the Fleashe and vvalketh vtterly vvithout sense or feare or care of God It standeth not with your credite thus with manifest vntruethes and common sclaunders to enuegle your Reader Balach when he sawe he coulde not preuaile against the people of God by force of armes he began to raile against them and to curse them thinkinge that by suche meanes he shoulde preuaile But it is not alwayes Heresie that an Heretique calleth Heresie Athalia when she vnderstoode that Ioas the right Enheritour of the Crowne of Iuda was proclaimed Kinge flewe in her furie into the Temple and cried out Treason Treason Yet was it not Kinge Ioas but she her selfe that had wrought the Treason The Arian Heretiques called the true Christians that professed the Faithe of the Holy Trinitie sometime Ambrosians sometime Iohannites and sometime Homousians allowinge onely them selues to be called Catholiques The Valentinian Heretiques condemned al others as Grosse and Earthly and them selues onely they called Ghostly The sheepe oftentimes seemeth to straye without the folde whiles the VVoulfe lurketh and praieth within â— Verily M. Hardinge who so hateth the intolerable oultrage of your Abuses and pitieth the miserable seducinge and mocking of the people and mourneth for the Reformation of the House of God and desireth to treade in the steppes of the Ancient Catholique Godly Fathers whose Doctrine and ordinances ye haue forsaken and with al submission and humilitie of minde referreth the whole iudgement and order hereof vnto the vndoubted VVoorde of God he may not rightly be called an Heretique Touchinge loosenesse of life I marueile ye can so soone forgeate either your Churche of Rome where as S. Bernarde saide in his time From the Heade to the Foote there vvas no parte vvhole Or the Popes Holinesse owne Palace where as the same S. Bernard saith Mali proficiunt boni deficiunt The vvicked grovv forevvarde the godly goe backevvarde Verily wee haue neither Stewes nor Concubines nor Corteghianes sette out and deckte as Ladies nor Priestes nor Prelates to waite vpon them as by your owne frendes Confession there are in Rome There is no Vertue but wee auaunce it there is no Vice but wee condemne it To be shorte a light wanton emongest vs if she were in Rome might seeme Penelope Ye saye There are nonâ— but a fevv light vnstable personnes of 〈◊〉 side And therefore of good wil and frendship ye counsel mee to returne to you againe But a fewe say you and the same vnstable and light personnes Surely M. Hardinge if you coulde beholde the woonderful woorkes that God hath wrought in the Kingedomes of Englande Fraunce Denmarke Polonia Suecia Bohaemia and Scotlande and in the noble states and Common VVeales of Germanie Heluetia Prussia Russia Lituania Pomerania Austria Rhetia Vallis Tellina c. ye woulde not greately finde fault with the number nor thinke that they whom it hath pleased GOD in al these Kingedomes and Countries to calle to the knowledge and feelinge of his holy Gospel are so fewe And if ye coulde also consider the extremitie and crueltie of your side and the abundance of innocente bloude that so constantly hath been yelded for the testimonie of the Trueth ye woulde not so lightly cal them either vnstable or light personnes Certainely they whom you seeme so lightly to esteeme are Kinges Princes Magistrates Councellers and the grauest and greattest learned Fathers of Christendome If it please God of his mercie to blisse and increase that he hath begonne within fewe yeeres ye shal finde but few that wil so lightly be deceiued and folowe you In al Countries they flee from you and forsake you Ye can no lenger holde them but either by Ignorance or by force and Tyrannie The people whom it liketh you to calâ—e Dogges and Swine are neither so beastly nor so vnsensible and voide of Reason but that they are hable now to espie them by whom they so often haue beene deceiued They are hable now to discerne the Truethe from Falshead and the true Shephearde from a stranger and lamente your pitiful case that are so suddainely fallen backe and walter so miserably in your errour VVhere as you in so earnest sorte and with suche protestation of frendship counselmee to leaue Christe and to folowe you as your counsel ioined with Truethe were very holsome so standinge with manifest Vntrueth it is ful of danger and the more vehemente the more dangerous Certainely Heretiques and Infidelles to increase their factions haue euermore vsed the like persuasions But wee may heare no Counsel against the Counsel of GOD. Aristotle sometime saide Socrates is my frende and so is Plato but the frendship of Trueth is best of al. VVee cannot beare witnesse against GOD wee can not say Good is Il and Il is Good Light is Darknesse and Darknesse is Light VVee cannot be ashamed of the Gospel of Christe it is the mighty povver of God vnto Saluation And with whom then woulde ye haue vs to ioine Examine the weight and circumstance of your Councel VVhom should wee flee whom shoulde wee folowe Leaue affection leaue fauour of partes and iudge vprightly VVoulde ye haue vs to ioine with them that haue burnte the VVoorde of God and scornefully câ—lle it a Shippemans hose and a Nose of VVaxe That mainetaine manifest and knowen errours That calle Goddes people Dogges and Swine That say Ignorance is the Mother of true Deuotion That force the people to open Idolatrie That forebidde Lawful marriage and licence Concubines and Common
.135 vntrueth For th' olde Fathers neuer taught 〈◊〉 so Homil. 83. in Matth. .60 ad popul Antioch * An other vntrueth as afore Liftinge vp the minde Beholde by Faithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero de Diuinatione 2. August contra Sermon Arianorum Ca. 36. Chrysostom in Matthae hom 83. Concil Nicen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysi Ecclesiast hierar ca. 1. Chrysostom in 1. Cor in ca. 2. hom 7. Ego non simpliciter video quod video Nazianzen De Sancto Baptismate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrosi de Spiritu Sancto li. 3. ca. 11. Ambrosi de his qui initiantur Myster ca. 3. Tert. de Baptis Basil. de Sancto Baptismo Chrysostom in Matthae hom 51. Ambr. De Sacr. liâ— ca. 5. Bernard super Missus est Gabriel Sermo 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laide on the Table De Eucharisâ—iâ— li. 1. Ephes. 3. Hieronym ad Marcellam Concil Chalcedon Actio 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the nexte Artiâ—â—e Diuision 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin de Bono perseuerantiae Chrysostom 1. Cor. hom 24. Ambros. de his qui inâ—â—iantur myster ca. 3. Augustin contra Maximin li. 3. ca. 22. De CoÌ„sec dist 2. Semel Christus Et in Psalm 20. De CoÌ„sec dist 2. Quâ—a Corpus Truely Augustin in Sermone ad Infantes Citatur a Beda in 1. Corinth 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohan. 15. Hieronym in 2. ca. Hieremi li. 1. Cyrill li. 3. ca. 24. in Iohan. Hieronym ad Galat. ca. 4. Origen in Genes ca. 1. homi 1. In Manuali Augustin in Iohan tractat 26. The .136 Vntrueth For these termes arâ— not al one In responsione ad Lutherum The .137 Vntrueth For the Ancient Fathers in this mater of the Saâ—ram spake not so Concilium seâ—â—ctoruÌ„ Cardinalium Romae Aâ— 1538. Augustin Epist. 178. in Domo Anitiana Origen in Cantica Canti hom In 26. cap. Matâ— â–ª Hom. 83. Christe maketh him selfe one vvith vs not vvith the SacrameÌ„t * Vntrueth As afore They prooued the same by the Sacramente of Baptisme by faith by the Birthe of Christe c. Iohan. â— De Trinita li. 8. S. Hilade saith Christe dvvelleth Naturally in vs But not in the Sacramente * Not in the Sacramente buâ— in vs. In lib. De vita Mosis The 138. Vntrueth For Grego Nysseâ—us in this place speaketh not one vvorde of the Sacrament â–ª In Iohan. lib. 10. cap. 13. The .139 Vntrueth For Christâ— dvvelleth in us and 〈◊〉 are incorporate into him by Baptisme c. as shal appeare In vs. Lib. in Iohan. 11 Cap. 26. The .140 Vntrueth For here is not one vvoorde of presence in the Sacracramente The .141 vntrueth ioyned vvith pernicious and daungerous doctrine The .142 Vntrueth For Christe is likevvise ioyned Corporally to vs by the Sacramente of Baptisme The .143 Vntruthe For they neither vnderstand so nor vvrite so Christe dvvelleth in vs. Bernard De Epiphan Sermo 1. Basilius in Apologia ad Caesarienses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * In dictuÌ„ Apostoli Tunc etiam ipse filius subijcietur ei Ephes. 5. Iohan. â— Iohan. 15. Ephesi 4. Colossen 2. Ephesi 3. 2. Petri. 1 Ignatius ad Trallian Ephesi 4. Rom. 6. Galat. 3. 1. Corin. 12. De Consec Dist. 4. Ad hoc De Ecclesiast Hierar cap. 1. Pachymeres in Dionys. ca. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bâ—nauen in 4. senten Dist. 1. quae 3. Christe mingled vvith vs. Anaclet Epist 2. Inter decret Alexandri 1. Gregor Nissen De S. Stephano Corinth 10. Ad Hebraeos 2. Leo Sermone 14. De passione Augustin in Iohan tractatu 21. Primasius in 1. Corinth 11. Gregorius Nissenus Hieronym in Esai cap. 62. Cyrillus in ApoIogetico Grégori Nyssenus in vita Mosis Ibidem Hilarius de Trinitate li. 8. Augustin in Psalm 103. Bernard super Missus est Gabriel Sermo 3. Corporally Naturally Augustin in Iohan. Ca. 6. tracta 26. Cyrillus ad obiectiones Theodoreti Dionysi Ecclesiast hierar ca. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin de verbis Apostoli Sermon 16. Hilarius li. 8. dâ— Trinitate Non tantùm adoptione aut consensu sed etiam natura Chrysostom in Matthae hom 83 Augustin De Verbis Domini Secun Iohan. Sermon 60. Augustin in Psalm 67. Cyrilâ—us in Apologetico ad Anathem 3. Ephesi 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â–ª Hil. De Tri. li. â— Cyril in Iohaâ— â–ª li. 10. ca. 13. August de Trinit li. 6. Basilius de Sancto Baptismate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Sermo de Tempore 153. August in Iohan tractat 25. 1. Corinth 13. Cyprian De Coena Domini Chrysost. in Epist. ad Eph. si â—om 20. Naturally Corporally Hilari de Triâ—nitat lib. 8. Per Naturam vnius Fidei id est naturaliter Eiusdem Regeneratione Naturae Per Naturam eiusde Baptismâ— Al these vvere very yonge Fathers De Conse dist 2. Tribus gradibus In Glosa The absurdities of M. Hardings Doctrine De Conse dist 2. Quta Corpus Augustin de Trinita Augustin in Psalm 98. The .144 Vntrueth for none of the auncieÌ„t Fathers euer knevv this miracle The .145 Vntrueth And a Doctrine hitherto seldome heard of The .146 Vntrueth For â—otvvithstandinge the Bodie of Christe be ioined vvith the Godhead yet it remaineth stil a creature Matth. 14. Luc. 24. Matth. 17. Luc. 24. The .147 Vntrueth For Christe vttereth no suche vvorde and Faith vvithout Goddes VVoorde is no Faith Act. 1. Matth. 28. Iohan. 20. Errours touching Christes Bodie Augustin ad Qâ—â—duultdeuÌ„ Leo Epist. 95. Epistola Flauiani ad Leonem Hilarius de Trinitate li. 10. Theodoret. De Fabulis Hâ—reticorum li. 2. Augustin de Mirabilibus Sacrae Scripturae â—om 3. Nazianzea Augustin de Trinit li. 3. c. 10. Gerson contra Floretum Augustinus ad Dardanum Epis 57. A meane bitvveene Bothe In libro SententiaruÌ„ Prosperi Leo Epist. 95. ad Leonem August Augustin Epis. 57. De verbis Domini in Euangelio Secundum Iohan ca. 58. Flauianus ad Leonem Hieronym iâ— Psalm 119. Ambrosi in Lucam li. 10. ca. 24. Chrysost. in homilia De Iohan. Baptisia Matth. 14. 2. Regum 2. Aldias in Bartholomaeo Epiphanius Augustin ad Quoduuâ— deum August Episâ—â— Christes Bodie more Glorious in the Sacramente then in Heauen Scotus 4. Sent. Dist. 10. q. 2. Lib. 4. De 6. parte Canoniâ— Alexander de Hales 4. q. 40. m. 3. Gregor Nazianzenus contra Apollinarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Not bodily but by Sprite and Grace Cyrill in Iohan. li. 8. ca. 7. Emissen De Con. Dist. 2. Quia Corpus Augustin Tractatu in IohaÌ„ 50 Ephes. 3. Augustin De CoÌ„secra Dist. 2. Prima Et populus â—â—milâ—ter omnis cum pietate adorant Hierony ad Paulam de obitu Blesillae Chrysostom in Marcum Ho. 1â— Chrysost. de Sâ—cerdotio li. â— Leo Epist. 13. Homil â–ª Sexta Feriae De Baptismo Miracle Chrysost. in Iohan homi 24. De Consecra Dis. 2. Ego Berengarius In Glosa Calat 3. Hieronym in Psalm 85. Tertul. De Baptismo Gregori in Iob. lib. 29. cap. 16. Hom. 2.
dist 2. Signuâ— 1. Iohan. 1. Chrysost. in 1. Epist ad Corinth Hom. 7. Augustin contrâ— Maximinum li. 3. ca. 22. Plato Augustin in Iohan tractat 26. Rabanus Maâ—rus li. 1. ca. 31. Augustin De Doctrin Christ. li. 3. ca. 5. Extra de Celebra Missar Clem. li. 3. ti 16. Ca. Si DominuÌ„ Apocalyp 21. Iohan. 6. Cypri li. 1. ep 6. Hieronym in Malachi ca. 1. Augustin contra Fulgentium ca. 6. The .160 Vntruthes fine togeather in the reporte of foure vvordes Tertull. contrâ— Marcion li. 4. In Epistola quadam ad SmyrneÌ„ses â–ª vt citatur à Theodoreto in Polymorph li. 4◠〈◊〉 Haereses ca. 34. The .161 Vntrueth For Irenaeus meaneth not the Formes or Shevves of Breade but the Substance of very Breade it self Theodoret. Dialogo 2. Theodoret. in Polymorpho Chrysostom in Epist. ad Hebrae Homil. 16. Augustin Epist. 23. SecuÌ„dum quendam Modum Irenaeus li. 4 ca. 34. Irenaeus eodem loco Ibidem Secundum nos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irâ—naeus li. 5. Augustin in libro Sententiarum senten 338. Et in Iohan. tractatu 26. Hieronym in Psalm 147. Veriùs In Serâ—â—â— de Coena Domini â–ª Homi. 5. De Pascha * So S. Hilane saithe Christ dvvelleth in vs Naturally by the vvater of Baptisme De Triniâ—a li. 8. Lib. 8. De Trinitate Iohan. â— Augustâ—in Iohâ—â— Tractatu 26. Cyprian lib. 1. Epist. 6. Augustin in Iohan tracta 26. Constitut. Apostolicarum li. 8. ca. vâ—t In Leuir li. 1. ca. 4. Hesychiuâ— speaketh these vvoordes not of the SacrameÌ„te but of Christ him selfe Chrysost. in Episto ad Hebrae Homi. 16. Tertullian de Baptismo Chrysost. in Epist. ad Roma Homi. 10. Hesychius in Leui. li. 1. ca. 2. August in IohaÌ„ tracta 26. Origen in Leui. Homi. 7. Inter Decre Bonifac 1. Decre 3. 12. Quaest. 2. Nulii liceat Leuiti 27. Origen in Leuiticum hom 13. Li. 8. ca. 13 â–ª Theodoret. 〈◊〉 Psal. 110. Augustin in Sermone ad Infantes Citatur à â—eda 1. Corin. 10. The .162 vntruth Misreportinge the Scriptures the Councels and AncieÌ„t Fathers Constancie The 16â— Vntruthe For these Speaches vvere neueâ— knovven nor hearde of in any time of the Ancient Fathers The .164 Vntrueth For the Breade and VVine remaine stil as shal appeare in the tenthe Article The .165 Vntrueth As maye more largely appeare by the Fifthe and the Sixthe Article Prouerb â–ª 28. Epiphan li. 2. De â—â—â—â—manitis Zachar. 7. Iob. 41. Hilarius de Trinitate li. 6. ca. 84. The .166 Vntruethe Often auouched and neuer prooued These vvordes perteine onely to Christe him selfe And nothinge at al vnto the SacrameÌ„t * A vaine addition For S. Augustine saithe â–ª The Bodie of Christe it selfe is receiued of al men vnto life and of no man vnto iudgemeÌ„t In Iohan. tractat 27. Cyrillus in Apologâ—tico In Edicto Imperatoris Iusti. inter Decretâ— Iohan. 2. Concil Chalcedon Actio 1. Augustin De Doctrina Christiana li. 3. c. 16. Origen in Leui. hom 7. Augustin in Psalm 98. Chrysost. in Iohan hom 47. Chrysost. ad popul Antiochen homi 21. Galat. 3. Iohan. 6. Iohan. 15. Gregorius Nyssen in vita Mosis Origen in Exo. ca. 15. homi 7. Nazianzen in Psalm 44. Epist. ad Flaâ—ianum ConstantinopolitanuÌ„ Episc. C. 5. 1. Cor. 2. In Iohan. li. 4. Ca. 15. The .167 Vntrueth For neither vvas there any such errour defeÌ„ded by Nestorius nor any suche Canon euer mooued in that Councel Vide Anaâ—hematif 11. Item ad Theodosi â–ª de recta fide li. 2. ad Reginas de recta â—ide Philip. 2. Hebrae 10. Psalm 96. Apoc. 5. Plin. Saepè respiciendum est ad Titulum Iohan. 6. Augustin in Psalm 109. Augustin in Psalm 118. Augusti in Sex Caput IohaÌ„nis Spiritual Eatinge Augustin De Verbis Apostoli Sermo 2. Basil. in Psal. 33. Baesilius in â—xhortatione ad Sanctum Baptis Augustin citatur a Beda 1. Corin. 10. Chrysost. in epis ad Ephesi ho. 20. Rabanus Maurus li. 1. ca. 31. M. Harding vntruely allegeth the Councel of Ephesus To eate God Ephesi 5. Hebrae 2. Galat. 2. Galat. 6. Actor 4. De Conse Dist. 2. Christus In Margine Chryso Citatur à Cassiodoro in Psal 17. Hilarius in Psalm 143. Cyrillus ad Reginas Augustin in Psalm 33. Iohan. 1. Augustin in Psalm 109. Iohan. 9. The .168 Vntrueth For there vvas no suche Doctrine mooued in the Councel of Ephesus Tranesubstatiation vvas but lately founde in the Councel of Laterane in Rome an 12â—5 Dissension Demaratus 1. Cor. 1. Galat. 2. August Epist. 9. Tertullian li. 4. contra Marcion Hieronym in Matthae li. 1. c. 1. Hieronym in Prooemio in Epist ad Galatas Socrat. li. 1. c. 6. Sozom. li. 1. c. 16. DisseÌ„sion CoÌ„comitantia 2. Corin. 11. Rom. 8. Ni. Lyra in Prologo in Genesim 1. Corin. 13. 2. Corin. 10. 1. Corin. 3. 1. Corin. 10. 1. Timoth. 6. Profanas verboruÌ„ nouitates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius contra Semiarian lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat li. 1. ca. 8. August contra Maximinum li. 3. Ca. 14. Firmatum est Concil Florenâ— Sessione vltimâ— Beno in vita â—ildebrandi Ecclesiast Hierar ca. 5. Epiphanius in Anchorato Pachymeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abdias in Andrea Ambrosius in Lucam li. 10. ca. 22. Homi. 5. in Diuersoâ— Euangelij locos Matth. 8. Luke 7. Origen in diuersos Euangelij locos homi 1. Cometh to vs. Matth. 28. Numeri 10. 1. Regum 4. Origen in diuersos Euang. locos homi 5. Absens Corpore Luke 14. Augustin in Iohan. tractatu 50. The inuisible thinge of the Sacramente is the Bodie and Blonde of Christ beinge in Heauen In Sermone de Coena Domini August contra Donatist li. 3. ca. 10. In. 10. cap. prioris ad Corinth The .169 Vntrueth For S. Chrysostome affirmeth no Real praesencet but onely auanceth our mindes into Heauen * This Bodie here represented by this Sacrament In the presence of the SacrameÌ„t but not to the Sacramente * This Praier is directed vnto Christe him self not vnto the Sacrament nor to any thinge Really conteined in the Sacramente * By a Mystical manner of speache Christe entreth into our bodies vvhen vve receiue the Sacrament of Christe into our Bodies Chrysost. in 1. Corin. homi 24. Chryso in Opere Imperfecto homi 11. Chrysost. in 1. Corin. homi 24. De Conâ— Dist. 2. Semel mortuus De Cons Dist. 2. Quia Corpus Ephe. 3. Augustin Citatur a Beda in 1. Corinth 10. Gregori in Iobum li. 29. c. 38. Hiâ—ronym ad Paulam Eustochium Ambros de his qui initiantur Mysterijs Ca. 3. De Spiritu Sancto li. 3. ca. 1â— psal 96. Esai 66. In Psal. 98. Esai 66. Deut. 6. 10. Matth. 4. VVe eate Christ sittinge in Heauen And so vvee Adoure him not lieing vnder Accidentes but sittinge in Heauen Ioan. 6. Ambrosi in Sermone 18. De Maria Magdaâ—â—na Ambrosi in â—ucam li 10. Ca. 24. Ambrosi in Sermone 58. De Maria Magdalena August De cognitione verae vitae Cap. 42. Augustin in
before a thousande yeeres past The B. of Sarisburie Hitherto M. Hardinge hath alleged neither Ancient Doctoure nor Olde Councel to serue his purpose The first that he canne finde is Doctour Bucer that died in Cambridge the fourth yeere of Kinge Edwarde the Sixth in the yeere of Our Lorde .1551 Of his iudgement herein I wil saie nothinge What reasons leadde him to yeelde to the other side for quietnes sake I remitte it wholy vnto God But thus muche I maie wel and iustly saie If M. Hardinge coulde haue founde any other Doctoure he woulde not thus haue made his entrie with M. Bucer Touchinge that brotherly and sobre Conference that was bytweene D. Luther and D. Bucer Philip Melanâ—thon and other Godly learned men of Germanie in the Uniuersitie of Wittenberge I see no greate cause why M. Hardinge shoulde thus sporte him self with it and calle it a Councel He might rather and more iustly haue scofte at the vaine Councel of the Eight Special Chosen Cardinalles holden in Rome vnder Pope Paulus the thirde Anno D. 1538. two yéeres after that Conference at Wittenberge For if he wil compare voices they of Wittenberge were moe in number If knowledge they were better learned if Purposes they sought Peace in Trueth and the Glorie of God if Issue God hath blissed theire dooinges and geuen force and increase vnto his Woorde as it appeareth this daie His holy name be praised therefore for euer But these Eight piked Cardinalles after greate studie and longe debatinge of the mater espied out onely suche faultes as euery Childe might haue soone founde without studie and yet neuer redressed any of the same If M. Hardinge had beene in the Apostles times perhaps he woulde haue made some sporte at theire Councelles For where or in what house assembled they togeather What Bishop or Pharisie was emonge them Certainely S. Augustine had Conference and Disputation with Pascentius the Arian at Hippo in the Priuate house of one Aâ—â—tius and yet was neuer scoft at for his dooinge Thus there be euer some that laugh storne at the repairinge of Hierusalem Origen saith Inimici Veritatis videÌ„tes sine Philosophia coÌ„surgere muros Euangelij cuÌ„ irrisione dicuÌ„t Hoc facilè posse destrui calliditate Sermonum per astutas fallacias The enimies of the Trueth seeinge the walles of the Gospel rise wâ—thout worldly Policie saie scornefully emonge them selues Al this by our craftie speache and falseheade wil soone be ouerthrowen But he that sitteth in Heauen wil laugh them to scorne M. Hardinge The .10 Diuision Let Chrysostome for proufe of this be in steede of many that might be alleged His woordes be these Nos secum in vnam vt ita dicam Massam reducit neque id fide solum sed re ipsa Corpus suum efficit By this Sacrament saith he Christe reduceth vs as it were into one loumpe with him selfe and that not by Faith onely but he maketh vs his owne Bodie in verie deede Reâ—psa whiche is no other to saie then Really The other Aduerbes Corporally Carnally Naturally be founde in the Fathers not seldome specially where they dispute against the Arianes And therefore it had ben more coÌ„uenient for M. Iuel to haue modestly interpreted them then vtterly to haue denied them The olde Fathers of the Greeke and Latine Churche denie that faithful people haue an habitude or disposition Vnion or Coniunction with Christe onely by Faith and Charitie or that we are spiritually ioined and vnited to him onely by hope loue religion obedience and wil Yea further they affirme that by the vertue and efficacie of this Sacrament duely and worthily receiued Christe is Really and in deede communicated by true Communication and participation of the Nature and Substance of his Bodie and Bloude and that he is and dwelleth in vs truely because of our receiuinge the same in this Sacrament The benefite whereof is suche as we be in Christe and Christe in vs accordinge to that he saith Qui manducat meam carnem manet in me ego in illo vvho eateth my Fleashe â–ª he dvvelleth in me and I in him The whiche dwellinge vnion and ioyninge togeather of him with vs and of vs with him that it might the better be expressed and recommended vnto vs they thought good in theire writinges to vse the aforesaide Aduerbes Hilarius writinge against the Arianes alleginge the wordes of Christe 17. Iohn Vt omnes vnum sint sicut tu Pater in me ego in te vt ipsi in nobis vnum sint That al maie be one as thou Father art in me and I in the they also maie be one in vs gooinge aboute by those woordes to shewe that the Sonne and the Father were not one in Nature and Substance but onely in Concorde and Vnitie of wil amonge other many and longe sentences for proufe of vnitie in substance both bytweene Christe and the Father and also bytweene Christe and vs hath these woordes Si enim verè verbum caro factum est nos verè verbum carnem Cibo Dominico sumimus quomodo non Naturaliter manere in nobis existimandus est qui Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis CoÌ„municandae Carnis admiscuit If the vvorde be made fleashe verily and vve receiue the vvorde being fleashe in our Lordes meate verily hovve is it to be thought not to dvvel in vs naturally vvho both hath taken the nature of our fleashe novve inseparable to him self in that he is borne man and also hath mengled the nature of his ovvne fleashe to the nature of his euerlastingnesse vnder the Sacrament of his fleashe to be receiued of vs in the Communion There afterwarde this worde naturaliter in this sense that by the Sacrament worthely receiued Christe is in vs and we in Christe naturally that is in trueth of nature is sundrie times put and rehearsed who so listeth to reade further his eight booke De Trinitate he shal finde him agnise Manentem in nobis carnaliter filium That the Sonne of God through the Sacrament dwelleth in vs Carnally that is in trueth of fâ—eashe and that by the same Sacrament we with him and he with vs are vnited and knitte togeather Corporaliter inseparabiliter Corporally and inseparably for they be his very wordes Gregorie Nyssene speakinge to this purpose saith Panis qui de Còelo descendit non incorporea quaedaÌ„ res est Quo enim pacto res incorporea corpoâ—i cibus fietâ—res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes Mysterium virginis perdocti facile saturantur 138 whiche wordes reporte so plainely the trueth of Christes Bodie in the
Sacrament as al manner of figure and signification must be excluded And thus they maie be englished The breade that came downe from Heauen is not a bodilesse thinge For by what meane shal a bodilesse thinge be made meate to a bodie And the thinge whiche is not bodilesse is a bodie without doubte It is not earinge not sowinge not the worke of tillers that hath brought forth the Breade of this Bodie but the earthe whiche remained vntouched and yet was ful of the Breade whereof they that waxe hungrie ben throughly taught the Mysterie of the Virgine sone haue thetre fille Of these wordes maie easely be inferred a Conclusion that in the Sacrament is Christe and that in the same we receiue him Corporally that is in veritie and substance of his Bodie For as muche as that is there and that is of vs receiued whiche was brought forth and borne of the virgine Marie Cyrillus that auncient Father and woorthie Bishop of Alexandria for confirmation of the Catholique Faith in this pointe saith thus Non negamus recta nos Fide Charitateque syncera Christo Spiritualiter coniungi Sed nullam nobis Coniunctionis rationem secundum Carnem cum illo esse id profecto pernegamus idque à Diuâ—is Scripturis omninò alienum dicimus VVe denie not but that vve are ioined Spiritually vvith Christe by right Faith and pure Charitie but that vve haue no maner of ioininge vvith him accordinge to the Fleashe which is one as to saie Carnaliter Carnally that vve vtterly denie and saie that it is not agreable vvith the Scriptures â–ª Againe leaste any man sholde thinke this ioininge of vs and Christe together to be 139 by other meanes then by the Participation of his Bodie in the Sacrament in the same place afterwarde he saith further An fortassis putat ignotam nobis Mysticae Benedictionis virtutem esse Quae cum in nobis fiat nonne Corporaliter quoque facit Communicatione Corporis Christi Christum in nobis habitare VVhat trovveth this Ariane Heretique perhaps that we knowe not the vertue of the Mystical blessinge whereby is meante this Sacrament whiche when it is become to be in vs doth it not cause Christe to dwel in vs Corporally by receiuinge of Christes Bodie in the Communion And after this he saith as plainely that Christe is in vs Non habitudine solùm quae per Charitatem intelligitur verumetiam Participatione Naturali not by Charitie onely but also by Natural participation The same Cyril saith in an other place that through the holy Communion of Christes Bodie we are ioined to him in Natural Vnion Quis enim eos qui vnius Sancti Corporis vnione in vno Christo vniti sunt ab hac Naturali Vnione alienos putabit VVho vvil thinke saith he that they vvhiche be vnited together by the Vnion of that one holy Bodie in one Christe be not of this Natural Vnion He calleth this also a Corporal Vnion in the same booke and at lengthe after large discussion howe we be vnited vnto Christe not onely by Charitie and obedience of Religion but also in Substance concludeth thus Sed de Vnione Corporali satis But vve haue treated inough of the Corporal Vnion Yet afterwarde in diuerse sentences he vseth these Aduerbes 140 for declaringe of the Veritie of Christes Bodie in the Sacrament Naturaliter Substantialiter secundum carnem Or Carnaliter Corporaliter As most manifestly in the .27 Chapter of the same booke Corporaliter filius per benedictionem mysticam nobis vt homo vnitur Spiritualiter autem vt Deus The Sonne of God is vnited vnto vs Corporally as man and Spiritually as God Againe where as he saith there Filium Dei natura Patri vnitum Corporaliter Substantialiterque accipientes clarificamur glorificamurque c. VVe receiuinge the Sonne of God vnited to the Father by nature Corporally and Substantially are clarified and Glorified or made Glorious beinge made partakers of the Supreme Nature The like saieinge he hathe Lib. 12. cap. 58. Nowe this beinge and remaininge of Christe in vs and of vs in Christe Naturally and Carnally and this vnitinge of vs and Christe together Corporally presupposeth a participation of his very Bodie 141 whiche Bodie we cannot truely participate but in this Blessed Sacrament And therefore Christe is in the Sacrament Naturally Carnally Corporally that is to saie accordinge to the trueth of his Nature of his Fleashe and of his Bodie 142 For were not he so in the Sacrament wee coulde not be ioyned vnto him nor he and wee coulde not be ioyned and vnited together Corporally Diuers other Auncient Fathers haue vsed the like maner of speache but none so muche as Hilarius and Cyrillus 143 whereby they vnderstande that Christe is present in the Sacrament as wee haue saide accordinge to the trueth of his Substance of his Nature of his Fleashe of his Bodie and Bloude The B. of Sarisburie Nowe at the laste M. Hardinge draweth néere the mater and bringth foorthe the Olde Fathers with these very Termes Really Substantially Corporally Carnally c. and allegeth these fewe as he saithe in steede of many hauinge in deede no moe to bringe And although these Fathers speake not any one woorde that is either denied by vs or any wise serueth to this purpose yet he cunningely leadeth awaye the eyes of the Ignorant with the shewe of Olde Names and like a Iugglar changeth the natural countenaunce of thinges and maketh them appeare what him listeth For where as he hath taken in hande to prooue That Christes Bodie is Really and Fleashely in the Sacrament he findinge his weakenes and wante therin altreth the whole case and prooueth that Christes Bodie is Really Fleashely and Naturally within vs. But this mater was not in question and therefore needed no proofe at al. Herein standeth the whole guile and thus the simple is deceiued To this ende M. Hardinge so vseth the woordes and witnesse of these Holy Fathers as Cacus the Outlawe sometime vsed Hercules keene Bicause he cannot handesomely driue them forewarde he taketh them by the tailes and pulleth them backewarde But bicause M. Hardinge wil hereof reason thus If Christes Bodie by meane of the Sacrament be Really and Carnally in vs It is likely the same Bodie is also Really and Carnally in the Sacrament For answeare hereunto it shal be necessary firste to vnderstande howe many waies Christes Bodie dwelleth in our Bodies and thereby afterward to viewe M. Hardinges reason Foure special meanes there be whereby Christe dwelleth in vs and wee in him His Natiuitie whereby he embraced vs Our Faith whereby wée embrace him The Sacrament of Baptisme and the Sacrament of his Bodie By euery of these meanes Christes Bodie dwelleth in our Bodies and that not by waye of Imagination or by Figure or Fantasie but Really Naturally Substantially Fleashely and in déede And touchinge Christes Natiuitie S. Bernarde saith Corpus Christi de
auncient Fathers of the Churche haue confessed and taught bothe these beinges of Christe in Heauen and in the Sacrament together contrarie to M. Iuels Negatiue by witnes of their owne woordes we may perceiue Basile in his Liturgie that is to saye Seruice of Masse saieth thus in a praier Looke downe vpon vs Lorde Iesus Christe our God from thy holy Tabernacle and from the throne of Glorie of thy Kingedome and come to sanctifie vs whiche sittest aboue with thy Father and art conuersant here Inuisibly and vouchsafe to imparte vnto vs thyne vndefiled Bodie and pretiouse Bloude and by vs to al thy people The B. of Sarisburie Touchinge these Auncient Fathers that here be alleged notwithstandinge the credite of some of them might wel come in question as namely that Chrysostome in his Liturgie praieth for the Emperour Alexius whiche was not borne within fiue hundred yeeres after that Chrysostome was dead yet wil I spare both this and also al other like aduantages and receiue al these Authorities as if they were good and perfite without exception But firste for the clearer conceiuinge of the answeare hereunto vnderstande good Christian Reader that by the recorde of the Olde Fathers Christe is present emongst vs sundrie waies By his holy Sprite as Cyrillus saithe By his Grace as Eusebius Emissenus saithe By his Diuinitie and Maiestie as S. Augustine saithe By Faithe dwellinge in our hartes as S. Paule saithe Thus is Christe most confortably Present in his Holy Woorde in the Mysterie of Baptisme and in the Sacrament of his Bodie We denie onely that Grosse and Fleashly Presence that M. Hardinge here defendeth wherein we haue the authoritie consent of the Olde learned Fathers For to allege one in stéede of many S. Augustine saithe Corpus in quo Resurrexit in vno loco esse oportet The Bodie wherein Christe rose againe must be in one place Here M. Hardinge as his manner is taketh one thinge in hande and prooueth an other For to prooue that Christe is Really and Fleashely Present in the Sacrament he allegeth the Olde Fathers that neuer spake one woorde of this Real or Fleashely Presence And therefore settinge such countenance vpon the mater with the names of holy Fathers and not once comminge neare that thinge wherein standeth the whole question he dallieth vainely and abuseth the simplicitie of the people For touchinge Chrysostome and Basile we graunte that Christe beinge in Heauen in his Humanitie and in yâ— Substance of his Bodie is neuerthelesse by his Sprite and Grace Inuisibly Present in his Sacramentes Whiche answeare notwithstandinge it might serue generally to al these authorities here brought in yet I haue thought it not amisse to consider them al seuerally as they come M. Hardinge The .3 Diuision S. Chrysostome prayeth with the very same woordes also in his Liturgie or Masse VVhere we reade further that the Prieste and the Deacon doo adore and woorship saieinge three times secretely God be merciful to me a sinner and that the people doo al likewise deuoutely adore Now sithe he wil adoration to be made he acknowlegeth Christe present whome he graunteth to be also at the same time in Heauen The B. of Sarisburie It is likely saithe M. Hardinge that Christe is Fleashely Present in the Sacrament for that the Priest and the people adoureth him This gheasse hath very sclender holde For woulde he that the people should neuer woorship Christe but onely when they haue him present before their face Certainely S. Hierome writeth thus of a Gentelwoman named Melania Ad Christi pedes prouoluta est She fel downe and woorshipped at Christes feete notwithstandinge she had not Christ there bodily present Likewise Chrysostome teacheth vs to woorship Christe in the Sacrament of Baptisme For thus he saithe vnto the people Et vos qui accepturi estis Baptisma Tenete pedes Saluatoris Lauate lachrymis Câ—â—ne â—ergite You that wil receiue Baptisme holde the feete of our Saueour washe them with your teares wipe them with your heare Yet wil not M. Hardinge therefore say that Christe is Bodily and Carnally present in the water of Baptisme Thus the Faithful then were taught to woorship Christe although they had him not Corporally in Real Presence The Idolaters woorshipped the Sunne and the Moone yet they pulled them not downe from Heauen to receiue their woorship Therefore M. Hardinges argument of Adoration can stande him but in little stéede For we are taught to woorship Christe sittinge in Heauen not lieinge Bodily Present before our eies M. Hardinge The .4 Diuision VVhiche he vttereth more plainely in these woordes O Miraculum O Dei Benignitatem c. O Miracle O the goodnes of God who sitteth aboue with the Father at that very instante of time is handled with the handes of al and geueth him selfe to those that wil receiue and imbrace him And that is doone by no craftie sleightnesse but openly in the sighte of al that stande aboute Howe saist thou seeme these thinges no better to thee then to be contemned and despised By which woords of S. Chrysostome we may see that Christes being in Heauen maketh no proufe that he is not in Earthe sithe bothe these verities may wel stande togeather The B. of Sarisburie This argument woulde serue wel if there were none other Miracle but Carnal Presence But if M. Hardinge had conferred with the Olde Catholique Fathers he should haue founde Miracles in the Sacrament of Baptisme no lesse then in this Sacrament of Christes Bodie Leo saithe Deus Mirabile nobis Sacramentum Regenerationis indulsit God hath graunted vs the Marueilous Sacrament of Regeneration So saithe Eusebius Emissenus Veniant nunc qui futurae Resurrectionis gloriam â—itiuntâ—iam nunc de Remissione peccatorum digno Miraculâ— reficiant FideÌ„ suam Homo in fonte tingitur c. Let them drawe neare that thirst after the Glorie of the Resurrection that is to come euen nowe let them refreashe theire Faith wâ—th that worthy Miracle of Remission of sinne A man is washte in the fonte c. In like sorte writeth Chrysostome touchinge the same Nullo pacto de intellectuali per Baptismum Regeneratione Admirabili partu rationem reddemus Nam Angeli qui adfuerunt taÌ„ in enarrabilis operis modum minimè possunt enarrare Adfuerunt tantùm viderunt nihil autem operati sunt Sed Pater tantùm Filius Spiritus Sanctus We are neuer hable to yeelde a reason of the Spiritual Regeneration and Miraculous Birthe that we haue by Baptisme The very Angelles that were present are not hable to vtter the manner of that vnspeakeable worke They were present onely and sawe but they wrought nothinge but onely the Father the Sonne and the Holie Ghost Here we see a Miracle in Baptisme and suche a Miracle as the Angelles of God are not hable to vtter it Yet wil not M. Hardinge saie that Christes Bodie is