I went downe vnto them leauinge the Kingedomes of Heauen that I mighte eate with them hauinge receiued the Forme of Man I leaue S. Augustine S. Ambrose and other like Authorities This mater is prooued more at large in the tenthe Article and sixthe Diuision By these â—ewe it may appeare that this woorde Forma importeth not onely a Shewe but also the very Substance of the Breade In the seconde woorde Operta whiche signifieth Coouered M. Hardinge witingly dissembleth his owne learninge woulde seeme not to know the manner nature of al Sacramentes whiche is to offer one thinge outwardly vnto our senses and an other inwardly to our minde Hereof there is sufficiently spoken before in the Seconde and Eighthe Diuision of this Article Chrysostome saithe In Sensibilibus Intelligibilia nobis tradidit In Sensible and Outwarde thinges Christe hath geuen vs thinges Spiritual And for Example he addeth Sic in Baptismo So it fareth in the Sacrament of Baptisme Thus S. Augustine saithe The godly of the Jewes vnderstoode Christe in their Mannâ— In like sorte Origen speaketh of the letter of the Scriptures Corpora Prophetarum colunt posita in Libris Literis quasi in quibusdaÌ„ Sepulchris They honour the Bodies of the Prophetes laied in their Bookes and Letters as if it were in certaine Graues So S. Augustine Sensus in Litera manet per Literam vindetur The Sense lieth in the Letter and by the Letter it is seene So Nicolaus Cabasilas Spiritus celatur in Litera The Sprite of God is hidden in the Letter I thinke M. Hardinge in these speaches wil not necessarily require any Corporal or Real Presence Thus S. Gregorie saithe Christus in se ipso immortaliter incorruptibiliter viuens iterum in hoc Mysterio moritur Christe liuinge in him selfe immortally and without Corruption dieth againe in this Mysterie Whereupon the Glose saithe Moritur id est Mors eius Repraesentatur Christe dieth that is to say his Death is represented Nowe as Christe dieth in the Sacrament so is his Bodie Present in the Sacrament But Christe dieth not there Really and in déede Therefore Christes Bodie is not there Really and in déede I thought it needeful to vse the moe Examples in this behalfe for that this place of S. Augustine seemeth to carrie the greatest force of al others But as S. Augustine saithe here Christes Bodie is hidden vnder the Forme or Kinde of Breade euen so he saithe Gratia Dei in Veteri Testamento velata latebat The Grace of God laye hidden in the Olde Testament Euen so S. Gregorie saith Vt palea frumentum sic Litera tegit Spiritum As the Chaffe hideth the Corne so the Letter hideth the Sprite Euen so againe S. Augustine saith In Veteri TestameÌ„to occultabarur Nouum The Newe TestameÌ„t was hidden in the Olde But he expoundeth him self Occultabatur id est occultè Significabatur It was hidden that is to saie it was secretely Signified And thus by S. Augustines owne Woordes and exposition we maie likewise saie Caro Christi Operta id est occultè Significata Christes Fleashe is priuily hidden that is to saie as S. Augustine expoundeth it â—t is priuily Signified Thus the Sacrament of Christes Fleashe whiche accordinge to the Doctrine of S. Augustine beareth the name of that thinge that it Signifieth is called Christes Fleashe Inuisible Spiritual and onely to be conceiued by vnderstandinge For the whole worke hereof perteineth not vnto the mouth or teethe as S. Augustine saith but onely to Faith and Sprite And therefore the same S. Augustine expoundinge these woordes of Christe Who so eateth of this Breade shal not die saith thus Quod pertinet ad Virtutem Sacramenti non quod pertinet ad visibile Sacramentum Qui manducat intus non foris qui manducat in Corde non qui premit dente That perteineth to the Effecte and Vertue of the Sacrament not that perteineth to the Visible Sacrament He that eateth inwardly not outwardly that eateth with his harte not that presseth with his teeth Likewise he saith of Moses Aaron and Phinees and others the Faithful of that time VisibileÌ„ cibum Manna Spiritualiter intellexerunt Spiritualiter esurieruÌ„t Spiritualiter gustaueruÌ„t They vnderstoode Manna that Visible meate Spiritually they hungred it Spiritually they tasted it Spiritually By these woordes Intus Inwardly In Corde in the harte Spiritualiter Spiritually S. Augustine expoundeth the meaninge of this woorde Inuisibiliter Inuisibly Therefore Chrysostome saith Mysterium appellatur quia aliud videmus aliud credimus Nam huiusmodi est Mysteriorum nostrorum natura It is called a Mysterie bicause we see one thinge and beleue an other For suche is the Nature of Baptisme and our Lordes Supper which are our Sacramentes or Mysteries So saith S. Ambrose as is alleged before The Water of the Holy Fonte hath washed vs the Bloude of Christe hath redemed vs Alterum igitur Inuisibile alterum Visibile Testimonium c. The one Witnes is Inuisible the other is Visible So the olde Father Origen saith S. Iohns Baptisme was Visible but Christes Baptisme is Inuisible As it is the Mysterie of Baptisme so is it also in the Mysterie of Christes Bodie As Christes Bloude is Inuisible wherewith we are washed so is Christes Fleashe Inuisible wherewith we are feadde And as this Inuisible washinge in Christes Bloude representeth vnto our mindes the Bloude of Christe that was Uisibly sheadde for vs so the Fleashe of Christe that is Eaten Inuisibly representeth vnto vs that Uery Fleashe of Christe that was Uisibly and Sensibly nailed and torne vpon the Crosse. And thus S. Augustines meaninge maie wel stande vpright without any Newe Secresie or Real or Fleashely Presence M. Hardinge The .15 Diuision And therefore in an other place he writeth thus Sicut ergo Coelestis panis qui Caro Christi est suo modo vocatur Corpus Christi cum re vera sit Sacramentum Corporis Christi illius videlicet quod Visibile quod Palpabile mortale in Cruce posituÌ„ est vocaturque ipsa immolatio Carnis quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed significante Mysterio Sic Sacramentum Fidei quod Baptismus intelligitur Fides est As the heauenly Breade saith S. Augustine whiche is the Fleashe of Christ in his maner is called the Bodie of Christe when as in verte deede it is the Sacrament of Christes Bodie euen of that whiche is visible whiche is palpable and beinge mortal was put on the Crosse and the sacrificinge it self of his Fleashe whiche is done by the priestes handes is called the Passion the Death the Crucifieinge of Christe not in trueth of the thinge but in mysterie signifieinge So the Sacrament of Faith whiche is vnderstanded to be Baptisme is Faith By heauenly Breade he vnderstanded not wheaten Breade but that heauenly meate whiche he saith to
holdeth thy head and neither Angel nor Archangel nor any other power dareth to approche and touche thee S. Augustine saith Paulus Baptizauit tanquam Minister Dominus Baptizauit tanquaÌ„ potestas Paule Baptized as a Seruante The Lorde Baptized as the power it selfe Againe Nec iam Baptizare cessauit Dominus sed adhuc id agit Non ministerio Corporis sed Inuisibili opere Maiestatis The Lorde letteth not yet to Baptize but continueth Baptizing stil not by the Ministerie of his Bodie but by the Inuisible worke of his Maiestie So likewise saith Leo the Bishop of Rome Christus dedit Aquae quod dedit Matri Virtus enim Altissimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem facit vt Regeneret Vnda Credentem Christe geue vnto the Water the same that he gaue vnto his Mother For the power of the Highest and the ouershadowing of the holy Ghost that caused Marie to beare the Saueour the same causeth that Water dooth Regenerate the Beleuer It appeareth by these authorities that Christe in the Water of Baptisme sheweth his Inuisible and Omnipotent power Yet wil not M. Hardinge say that Christe is therefore Really and Fleashly Present in the Water of Baptisme Therefore it was but vaine labour to allege Christes Omnipotent power to prooue this Fleashly Presence in the Sacrament M. Hardinge The .5 Diuision These places of the Scripture and many other reportinge plainely that Christ at his Supper gaue to his Disciples his very Body euen that same whiche the day folowinge suffered Death on the Crosse haue ministred iust cause to the 130 godly and learned Fathers of the Churche to say that Christes Body is Present in this Sacrament Really Substantially Corporally Carnally and Naturally By vse of which Aduerbes they haue meante onely a trueth of beinge and not a way or meane of beinge And though this manner of speakinge be not thus expressed in the Scripture yet is it deduced out of the Scripture For if Christ spake plainely 131 and vsed no Trope Figure nor Metaphore as the Scripture it selfe sufficiently declareth to an humble beleuer and woulde his Disciples to vnderstande him so as he spake in manifest termes when he saide This is my Body whiche is geuen for you Then may wee say that in the Sacrament his very Body is Present yea Really that is to say in deede Substantially that is in Substance and Corporally Carnally and Naturally by whiche woordes is mente that his very Body his very Fleashe and his very humaine Nature is there not after Corporal Carnal or Natural wise but inuisibly vnspeakeably miraculously supernaturally spiritually diuinely and by way to him onely knowen The B. of Sarisburie By these woordes that Christe at his last Supper spake vnto his Disciples This is my Body it is plaine saith M. Hardinge that he gaue vnto them the very same Body that was Crucified the next day vpon the Crosse and vpon occasion therof the learned Fathers had iust cause to say that Christes Body is Really and Carnally in the Sacrament This argument is called Petitio Principij which is when a thinge is taken to make proufe that is doubtful and standeth in question and ought it selfe to be prooued This Fallax may wel beguile Children but emonge the Learned it is counted in reasoninge a greate folie The Order or Forme hereof is naught the Antecedent vnprooued the Consequent false as shal appeare M. Harding saith These woordes This is my Body must néedes be taken without Metaphore Trope or Figure euen as the plaine letter lieth and none otherwise So saith M. Hardinge onely vpon his owne credite But the olde Catholique Doctours of the Churche of whom he saith he hath suche stoare say not so S. Augustine S. Ambrose S. Hierome S. Chrysostome S. Basile Tertullian and others cal the Sacrament a Figure a Token a Signe an Example an Image a Similitude a Remembrance as hereafter God willinge shal be shewed more at large vpon better occasion in an Article specially touchinge the same Euen Duns him selfe with sundrie others of that side sawe that folowinge the very bare Letter we must needes saie That the Breade it selfe is Christes Bodie For so the woordes stande This Breade is my Bodie whiche were a greate inconuenience and a repugnance in Nature For saluinge whereof they are driuen to saie That Christ when he pointed to the Breade said This meante not This Breade but as they cal it Indiuiduum vagum Whiche is one certaine thinge in general but what one thinge they cannot tel but sure they be it was no Breade Est they expounde Erit that is to saie This shal be Againe Erit hoc est transubstantiabitur that is The Substance of thâ—s vncertaine General one thinge that noman knoweth shal be chaunged into the Substance of my Bodie Is giuen They expounde shal be geuen Is broakeÌ„ they expounde shal be broaken Do ye this they expounde Sacrifice ye this This Breade they expounde thus This that was Breade And where as these Uerbes stande togeather in order and Construction and rule al one Case Accepit Benedixit Fregit dedit He tooke He Blissed He Brake He gaue They are faine to shifte it thus He tooke the Breade He blissed it awaie and in place of it put an other substance He Brake the Accidentes or Shewes of Breade He Gaue his Bodie Upon these fewe woordes of Christ thus many Figures haue they imagined and bisides these a great many moe as in place more conuenient it shal be declared Yet saith M. Hardinge These woordes of Christ must of fine force be taken euen accordinge to the order Nature of the bare letter And this he saith is sufficient to the humble beleeuer Howbeit Christian humilitie standeth not in erroure but in trueth And S. Augustine saith as it is before alleged Ea demum est miserabilis animae Seruitus Signa pro Rebus accipere To take the Signes in steede of the thinges that thereby be signified is not the Humilitie of a Christian Faith but the miserable Seruitude of the Soule And Origen yâ— olde learned Father saith Si secundum Literam sequaris id quod dictum est Nisi manducaueritis Carnem Filij Hominis non habebitis vitam in vobis Litera illa occidit If yowe folowe these woordes of Christ accordinge to the Letter Onlesse ye eate the Fleashe of the Sonne of Man ye shal haue no life in yowe this Letter killeth Upon these groundes of his owne M. Hardinge reareth vp this Conclusion Then saithe he maie we saie that Christe is in the Sacrament Really c. In deede a man maie saie muche that hath no regarde what he say But if he wil saie as the Olde Godly Fathers saide then muste he saie Hoc est corpus meum hoc est Figura Corporis mei This is my
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
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
quod impetrauit The Lawe is this that who so hath made a false suggestion shal lose what so euer he haue gotten by the same O M. Hardinge Credite without trueth is no credite Your woorke is ouer weake It hath no fundation It cannot stande Chrysostome telleth you Sutche is the Nature of Errour It vadeth of it selfe and wil comme to grounde without resistance Remember the place ye sometime stoode in Remember from whence ye are fallen Remember the causes of your fal It is no shame to rise againe God is able to restoare yow The wise man saith There is confusion that bringeth grace and glorie God hath endewed yow largely with greate giftes Turne the same to the obedience of the Faith of Christe As there is wisedome in séekinge the Victorie so there is wisedome in geuinge place Folowe the same Counsel ye geue others Denie your owne learninge denie your owne estimation denie your selfe Geue the glorie vnto God FINIS THE TABLE A. ABdias pagina 8. Accidentes are broken and geue a cracke 454. Accidentes corrupted 621. Accidentes are Christes Body it selfe 459. Accidentes by M. Hardinges doctrine are the Sacramente 634. 637. Accidentes perfourme the Sacramente 427. Holy outwarde Accidentes 455. 464. Adoration 379. Christe very God 379. VVee Adore Baptisme the woorde of God c. 379. 408. 409. Adoration of Oile Crosse Gibbeâ— VVater our Ladies Girdle 398. Adoration of the Sacramente lately inuented 381. 410. Origens woordes O Lorde I am not woorthy expounded 399. Adoration implieth no Real presence 402. 404. VVee Adoure Christe sittinge in Heauen 403. VVho so eateth Christes Fleashe adoureth the same 404. Dangers in Adoration 410. 411. Noman ought precisely to adoure the SacrameÌ„t but vvith a condition 41â— VVee ought to honour Christe as he woulde be honoured 417. 418. Amphilochius A vaine Fable 82. The true Amphilochius 85. Angelleâ— presente at the mysteries and at our Praiers 586. Aphricae spake Latine 181. 182. 183. The Apostles and other holy Bys hoppes and Fathers vvere maried 573. Asia the lesse 160. 161. Athanas. countrefeite 233. 502. Augustine of Englande 185. Aultars in the middest of the people 195. Aultares of timber 195. One onely Aultar in the Churche 196. 488. B. Bacchus and Ceres vvere thoughte to be honoured of the Christians 406. Barbarous tongue 155. Latine tongue Barbarous 155. VVe be Incorporate into Christe in Baptisme 392. Christes Bodie is a Creature 350. Christes Bodie equal in nature with our Bodies 350. Christes Bodie a meane bitvveene God and man after M. Hardinges fantasie 348. 350. Christes Bodie entred the doores being shutte 351 â–ª No Bodie vvithout place 351. Christes Bodie in one place 152. 361. 362. 371. Christes Bodie not in the Earthe 357. Christes Bodie present by Faith by Baptisme 358. Christes Bodie in the Sacramente in vvhat sense 359. 360. 458. 471. Christes Bodie presente in a Mysterie 37â— Christes Bodie receiued spiritually 36. Christes Bodie not eateÌ„ Fleashly with the mouth 404. Christes Bodie by M. Hardinges doctrine entreth not into our Bodies 627. The Sacram â–ª not properly the Bodie of Christ. 369 Secundum Literam 369. 370. Errours touchinge Christes Bodie 349. Christes Bodie not equal to the Godhead 350. 363. Christes Bodie vvithout any dimension or proportion of partes 620. 639. Christes Bodie vvithout place 362. Christes Bodie vvithout quantitie 350. Christes Bodie crucified in a thousand places 362. Christes Bodie spiritually presente spiritually seenâ— spiritually touched 365. 366. Christe borne in his ovvne handes expouÌ„ded 368. Christes Bodie not in many places 348. No miracle in the Sacrament 349. 355. Abel Esay Iohn Baptiste helde Christe in their handes 355. Christes Bodie ful here and ful there 360. Christes Bodie not superiour to the vvoorde of God 45. 613. Christes Bodie is not in the holy vessels 45. 401. The vnreuerence Opinions and speeches of M. Hard. side touchinge the Bodie of Christe 625. Breade remaineth in the Sacrament 44. 382. 40â— The fourme and quantitie of the Commuâ—ion Breade 443. C. Canopie 413. Canopie reprooued by Linvvoode 416. The stealinge avvaie of God 418. Catholique that folovveth the Faith of Peter 244. Chrysostomes Liturgie or Communion â—â— Reformation of the Churche 106 144. 150. 204. The Churche the expounder of Goddes vvil 121. Churche reformed vvithout Councelles 206. The Corruption of the Churche 414. 494. The Churche inferiour vnto Christe 490. The Churche not to be beleeued vvithout Scriptures 537. Clemens 7. Concomitantia 396. Confession 16. Consecration 18. 19. 21. Consecration vnder silence 545. Vse breedeth contempte 551. The Mysteries kepte secrete from Infidelles 553. Doubtes touchinge Consecration 411. A Holy Cosse 153. Constantines Donation 2â—8 Constancie 387. Contention breedeth impudencie 461. Communion ministred vnto al the people 11. 12. 15. 42. 65. Communion one onely in a daie 16. Communion not dayly ministred but onely vpoÌ„ certaine daies 24. 62. 63. 91. 136. Communion so called of Communicatinge togeather 27. 37. Communion after Supper 31. CoÌ„munion of the people at Rome euery daie 51. Communion better then the Masse by M. Hardinges owne Confession 60. Proufes and considerations for the holy Communion 83. 123. 135. 149. The Halfe CommunioÌ„ prooued by vveemen children Sickfolkes Infantes and Madde men 96. The vvhole Communion graunted by the CouÌ„cel of Basile and the Councel of Trident. 97. In the Commu greate difference bitweene the Prieste and the people 97. VVhole Christe in either parte 98. Proufes for the halfe Communion 99. Drinke ye al of this expounded 102. 120. Proufes for the whole Communion 103. 149. The vvoordes of S. Iohn perteine not to the Sacrament directly 104. The Prieste drinketh for the people 105. The whole com is Christes institution 103. 106. The halfe Communion a thinge indifferent 108. The Rusâ—ians consecrate in Metheglen 113. The Cuppe is of Christes institution 118. 120. Infantes receiued bothe kindes 139. 141. The halfe Communion came firste from Heretiques 147. The vvhole CoÌ„munion continued a longe vvhile 150. Goddes VVoorde taketh no authoritie of any Councel 108. Councel of Constance 121. 124. Councel of Constance concluded againste nature against the Scriptures and against the Faithe 143. The Churche reformed vvithout General Councel 206. Custome 49. 97. 143. Custome the best expounder of the Lavve 120. D. Decretalle Epistles 67. 68. 22â— Deacons allovved to coÌ„secrate the Mysteries 130. Dionysius 10. A Disiunctiue for a Copulatiue 127. Dissension of Godly menne 39. 536. Dissension of M. Hard. side 317. 395. The Diuision or breakinge of the Sacram. 440. The Diuision of the SacrameÌ„te condemneth Priuate Masse 440. 444. The Mystical Significations thereof 442. The Diuision or breakinge of Accidentes 453. 454. Dooues of Siluer and Gold 41â— E. The Godheade cannot be eaâ—â—n 392. Eleuation 373. Diuers contrary meaninges of Eleuation 374. Sancta Sanctis 376. Eleuation condemneth priuate Masse 378. â— Paule came into Englande 167. England not subiecte to the B. of Rome 167. The Faith first preached in Englande 190. The CommoÌ„ praiers of the Churche of Englande agreeable to the Olde
â–ª and a Murtherer 243. Psalmes hable to chase avvay Diuelles 211. Psalmes songue by Laie people and artificers 213. Psalmes harde or easie 213. R. Reliques 52. Reseruation in bothe Kindes 131. 132. Againste Reseruation 413. 416. 622. Reseruation 414. The Sacramente reserued to be receiued of the people 415. The Faith of the vveast Churche came not first from Rome 56. 166. 167. 233. The Churche of Rome corrupted 56. 260. Al Churches must agree to the Church of Rome In what sense 244. Rome sixe times sackte vvithin the space of 140. yeeres 292. The noblenesse of the Citie of Rome 294. 304. Rome had the Faith from Hierusalem and from the Easte 295. S. Sacramente The Sacramente is a Signe 110. 380. 446. Sacramente generally taken 116. The Sacramente is material Breade 381. Sacramental Changinge 407. 427. The Sacramentâ— is a Creature 408. Sacramentes be Visible vvoordes 409. The Sacram. is not bare Breade 433. Difference bitweene the Sacramentes of the Olde Testament and of the Nevve 464. 468. 470. The Sacrament consisteth of two partes 603. The Sacramente is a Creature and no God 614. A Resemblance bitvveene the Sacramente and the thinge signified by the Sacramente 634. The Sacramente is one thinge and Christes Body is an other thinge 380. 383. 430. 584. 610. The Sacramente passeth into the nourishemente of our bodies 380. 383. The vvoorde of God is more truely Christes Body then the Sacramente 883. Vehemente speaches of the Sacramente 385. 400. 409. 428. 434. 448. 462. 471. 608. Sancta Sanctorum 385. The Anciente Fathers iudgemente touchinge the Sacramente 617. 618. The ende and vse of Sacramentes 446. 462 Abuses of the Sacramente 141. The Sacramente thrust into deade mennes mouthes 32. The Sacramente sentâ— vnto strangers 39. 40. The Sacramente deliuered to menne and vvemenne to carry home 43. 46. 47. The same forebidden 132. 140. The Sacramente sente home to the nevve married man and vvife 51. The Sacramente sente abroade into sundrie parishes 54. 55. The Sacramente buried 80. 84. 134. The Sacramente turned into a stoane 136. To take the Signe in steede of the thinge that is Signified a miserable seruitude of the soule 380. Sacrifice 555. To Sacrifice the Gospel the People c. 556. M. Hard. saith Christe offered his Body al be it not in respecte of offeringe 555. 557. The Sacrifice of thankesgeuinge is the Sacrifice of the Newe Testament 358. 556. 562. The daily Sacrifice what it meaneth 24. The Sacrifice of the holy Communion not daily offered 24. 50. 62. 91. In what sense Christe is daily Sacrificed 61. 578. To Sacrifice the token of Christes Body 386. The Sacrifice of Breade and VVine 386. 567. The pure Sacrifice prophesied by Malachie 559. 569. The Sacrifice of Remembrance 556. 557. 562. 563. 565. 568. 569. 570. 575. The Sacrifice of the Nevve Testamente 558. M. Hard. saith Christe sheadde his Bloude at his laste Supper 560. 570. Dreadful Sacrifice and vvhy dreadful 563. 568. M. Hard. saith Christe offered him selfe in HeaueÌ„ 565. Christes Sacrifice lasteth for euer 566. Christe him selfe is the Sacrifice 571. 572. The Sacrifice of Melchisedek 576. 577. Christe is bothe the Prieste and the Oblation 578. The Vnblouddy Sacrifice 579. 580. The Prieste in his Canon praieth for Christe 582. 583. Scriptures Readinge of the Scriptures necessary for the people 520. 529. 534. 537. 544. The Scriptures harde or easy 532. 533. The Scriptures hidden from the vvise 526. 527. 529. The ignorante maie reade the Scriptures 205. 523. 526. 527. The people commaunded to reade the Scriptures 518. 519. 521. 544. Not readinge the Scriptures is dangerous 530. 531. Knovvledge of the Scriptures breedeth humilitie 530. Knovvledge blovveth vp the minde 530. Discourraginge from readinge the Scriptures coÌ„meth from the studie and Closet of the Diuelâ— Chrysostome 521. 522. The readinge of the Scriptures is profitable although vvee can not fully vnderstande them 210. 211. The Scriptures translated into the Sclanon tongue by S. Hierome 157. The Scriptures readde openly by Chapters in the Churche 158. Dangerous to contende of Diuine maters 523. Ignorance of the Scriptures is dangerous 531. 538. 543. The Scriptures superstitiously hanged aboute mennes neckes 211. VVritinge and readinge in the Hebrevve tonge 528. The Scriptures translated into the SclauoÌ„ tongue by S. Hierome 540. The Scriptures translated into the Gotthian tongue by Vlphilas 540. The Scriptures translated into the Syrian the Palestine the Thebane the Pheâ—â—ike the Arabike the Lybike and the Frenche tongue 540. The Scriptures translated into al Christian tongues 540. The Scriptures translated into the Englishe tongue 54â— 542. Heretiques shutte vp the Scriptures 544. Serapion 134. Simplicitie pardonable 111. Vaine and fonde simplicitie 208. T. Theodoretus condemned of Heresie 252. Tertullian a married Prieste 44. Diuersitie of tongues 160. 163. Traditions vsed for the Scriptures 522. Transubstantiation 396. 397. Transubstantiation a late Fantasie 410. 421 The Greeke Churche neuer allovved Transubstantiation 422. The Breade in the Sacramente remaineth stil. 44. 382. 408. 423. 429. 437. 460. 635. The OmnipoteÌ„cie of God vvoorketh in Baptisme and in al Sacramentes 424. 426. The place of Cyprian ansvveared The Breade Changed not in fourme but in nature 424. Sacramental Change 427. In what sense the Breade is the Body of Christe 428. 436. The Breade nothinge in comparison of Christes Body 433. 434. V. Valdo 538. VVasshinge of feete 114. 116. The VVater of Baptisme and Christes Bloude are one thinge 382. Minglinge of vvater and vvine not necessary 34. Communion ministred in Norvvey vvithout vvine 32. Communion in Motheglen 113. VVine continevvinge longe 138. FINIS Errata Page Line Faulte Correction 103. 43. Leo Reade Iulius 113. 23. Ruscia Reade Russia 135. 36 Aransican Arausican Ibidem in margi Aransican Reade Arausican Ibidem in margi lib. 1. strike it out 281. in margi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 20. Curche Reade Churche 415. 8. Chrystome Reade Chrysostome 429. 4. Fealt eas Reade Fealte as OF PRIVATE MASSE THE FIRST ARTICLE The Byshoppe of Sarisburie IF any learned man of our aduersaries or if al the learned men that be alyue be hable to bryng any one sufficient sentence out of any olde catholike Doctour or Father or out of any olde general Councel or out of the holy Scriptures of God or any one example of the Primitiue Churche whereby it may clearely aud plainely be proued that there was any priuate Masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ. c. The conclusion is this As I sayd before so say I now againe I am content to yelde and to subscribe M. Hardinge The first Diuision Euery Masse is publike concernynge bothe the oblation and also the Communion and none pryuate For no man offereth that dreadfull sacrifice priuately for him selfe alone but for the whole Churche of Christ in common The Communion likewise of the Sacrament is a publike feast by Christ through the ministerie of the priest in the same
and Innâ—ocentius witnesse that the Gréeke Churche in their tyme vsed it not Wherefore it cannot be Iudged Catholique And touchinge the necessitie thereof Scotus saiethe in plaine woordes Huic vino apponere aquam non est simpliciter necessarium de necessitate Sacramenti Here wée sée these Doctours agrée not M. Hardinge saithe this mixture is necessary to the Sacramente Scotus saithe it is not necessary Now to reuele the secrcates of M. Hardinges Mysteries touchinge the same that one droppe or twoo muste be powred on the grounde howe muche thereof muste be put to the Wine that there may be made a conuenient mixture what becommeth afterwarde of the same Water whether it be turned into a thinne flewme or into Christes bloude by meane of mixture or into a Sacrament of Ablution to washe the reste away it woulde require longer talke and not necessary at this present Neither woulde I nowe haue moued one woorde hereof sauinge that this man thus vaunteth him selfe to be the restoarer of Christian Libertie Where as he saithe The Prieste muste haue Intention to doo that the Churche doothe vnlesse he be wel assured of the Churches dooinge herein he cannot be sure of his owne Intention and so muste he say Masse with Intention to dooe he knoweth not what Now it appeareth that the Churche is not yet resolued vpon one Intention For the Intention of the Church of Rome is to woorke the Transubstantiation of Breade and Wine The Gréeke Churche had neuer that Intention as it is plaine by the Councel of Florence The Intention of the Churche of Rome is to Consecrate with Christes woordes The Intention of the Gréeke Churche is to Consecrate with Praiers And whether of these Churches shal the Prieste folow with his Intention This is the very dungeon of vncertaintie The harte of man is vnsearcheable If we stay vpon the Intention of a mortal man we may stande in doubte of our owne Baptisme Christe hath deliuered vs from the elementes of this worlde ergo the Prieste may saie Priuate Masse We are forbidden to obserue moneths and daies ergo the Prieste may receiue alone Thus he reasoneth as if S. Paules woordes were written that he might therby proue what him selfe listeth In déede the Breade the Wine the Water and the Prieste him selfe are worldly creatures therefore subiecte vnto Christian Libertie no lesse then place or time Yet may not M. Hardinge therfore haue yâ— Communion ministred without either Prieste or Breade or Wine neither Baptisme ministred without water Christe hath deliuered vs from the subiection and superstitious vsing of the Creatures but not from that Creatures them selues Otherwise by the same forme of reason M. Hardinge might aswel haue concluded thus Apollo Paule Peter Life and thinges to come are worldly creatures for so saithe S. Paule euen as M. Hardinge hath alleged Al thinges are yours whether it be Paule or Apollo or Peter or the worlde or life or thinges to come But Christe hath deliuered vs from worldly creatures ergo Christe hath deliuered vs from Paule Apollo Peter from the worlde from life and from thinges to come Suche argumentes M. Hardinge hath brought to proue his Masse M. Hardinge The .13 Diuision Againe whereas the auncient and great learned Bishoppe Cyrillus teacheth plainely and at large the maruelous vnitinge and ioyninge togeather of vs with Christ and of our selues into one bodie by this Sacrament seinge that al so vnited and made one bodie be not for al that brought togeather into one place for they be dispersed abroade in al the worlde thereof we may welconclude that to this effecte the beinge togeather of CoÌ„municantes in one place is not of necessitie His woordes be these muche agreable to Dionysius Ariopagita afore mentioned Vt igitur inter nos Deum singulos vniret quamuis corpore simul anima distemus modum tamen adinuenit consilio patris sapientiae suae conuenientem Suo enim corpore credentes per Communionem mysticam benedicens secum inter nos vnum nos corpus efficiâ— Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti sunt ab hac naturali vnione alienos putabit Nam si omnes vnum panem manducamus vnum omnes corpus efficimur diuidi enim atque seiungi Christus non patitur That Christe might vnite euery one of vs within our selues and with God although we be distant bothe in Bodie and also in Soule yet he hath diuised a meane couenable to the counsel of the Father and to his owne wisdome For in that he blesseth them that beleue with his owne bodie through the mystical Communion he maketh vs one Bodie bothe with himselfe and also betweene our selues For who wil thinke them not to be of this natural vnion which with the vnion of that one holy Bodie be vnited in one Christe For if we eate al of one Breade then are we made al one bodie for Christe may not be diuided nor done asunder Thus we see after this auncient Fathers learninge grouÌ„ded vpon the Scriptures that al the faithful blissed with the bodie of Christ through the mystical Communion be made one bodie with Christ and one Bodie between them selues which good blissinge of Christe is of more vertue and also of more necessitie then that it may be made frustrate by condition of place specially where as is no wilful breache nor contempte of most seemely and couenable order The B. of Sarisburie As I can easely yéelde in parte that these two Fathers Cyrillus Dionysius agrée togeather as it is here auoutched So if M. Hardinge can proue that this same Cyrillus euer saide Priuate Masse or in any of al his woorkes once vsed the name of Masse I wil as gladly yéelde vnto yâ— who le But if Cyrillus neuer spake woorde of yâ— Masse how is he here brought in to proue yâ— Masse How be it these men know it is an easy matter to mocke the ignorant with the glorious name of Catholike Fathers Cyrillus saithe that as many as beléeue in Christe whether they be farre or neare Iewes or Gentiles Free or Bonde they are al one Bodie in Christe Iesu. This thinge neither is denied nor in any pointe toucheth the Priuate Masse We confesse that Christe by the Sacrament of Regeneration as Chrysostome saithe hath made vs Fleash of his Fleash Boane of his Boanes that we are the members he is the head We confesse also that al the faithful are one Bodie al indewed with one Sprite And be the distaÌ„ce neuer so great yet are we one an others meÌ„bers This maruâ—lous Coniunction and Incorporation is first begonne wrought by Faith as saithe Paulinus vnto S. Augustine Per fidem nostram incorporamur in Christo Iesu Domino nostro By our Faithe we are incorporate or made one Bodie with Iesus Christe our Lorde Afterwarde the same incorporation is assured vnto
without his Body Why shoulde this man thus delite him selfe to vpholde one falsehead with an other First he saithe The Councel of Ephesus decreed against Bothe Kindes This is vntrue and was neuer yet prooued Next some cause must be diuised that shoulde leade the Fathers to that Decrée Whiche as it is here surmised was this errour of Nestorius A cause that neuer was is good yenough to prooue the effecte that neuer was Thus is M. Hardinge driuen not onely to forge New Doctours and New Decrées of Councels but also to imagine New Heresies such as were neuer hearde of before euen in like sorte to like purpose as by some it is supposed that Aristotle sometime imagined straunge and monstrous opinions to be taught by Democritus Parmenides Melyssus and other olde Philosophers not bicause they had euer taught or written so in déede but to the ende to finde occasion of talke and the better to set abroade his owne learninge If it be true that is surmised by Nestorius then M. Hardinges whole defence standeth but vpon an Heresie if it be vntrue as in deede it is then it standeth vpon an open falsehead and so whether it be true or false it hath a very weake fundation As for Nestorius it is knowen he was a wicked and a blasphemous Heretique and was woorthely condemned by sundrie holy Fathers and Councelles Philastrius Epiphanius and S. Augustine haue written namely of his errours The Councel of Ephesus the Councel of Chalcedon Coelestinus Gelasius Leo Bishops of Rome Cyrillus Bishop of Alexandria haue ripte vp and condemned al the braunches of his Heresies Yet none of them al euer charged Nestorius with this newe Heresie of M. Hardinges makinge If there had béene in it any shewe of truethe M. Hardinge as he is eloquente woulde haue layed out al the Circumstances When this strange errour first beganne Where and Howe longe it continued Who wrote againste it and by Whom and in What Councel it was condemned Uerely this great silence declareth some wante It must néedes be a very strange Heresie that neuer had neither beginninge nor endinge nor defender nor reprouer nor mouthe to vtter it nor eare to heare it nor penne to write it nor time to last in nor place to reast in And if al this had béene true of Nestorius yet had it béene no reason that for any one mans priuate errour Christes Institution shoulde be broken But that the vayne folie and manifest falshead of these men may appeare vnderstande Good Reader that where as Nestorius dwelte and his Heresie tooke place in those countreis they haue euermore kepte Christes Institution in bothe kindes but in these countreis where as neither the name of Nestorius was euer hearde of but onely vnto a fewe nor his Heresie euer receiued there haue they made greate Prouisoes against Nestorius yea a thousande yéeres after Nestorius was dead The reast of the causes whiche he calleth so weighty are scarcely woorthe any answeare Some men dooe lothe wine some people can hardâ—ly geate some can hardely keepe wine Ergo there must be made a lawe general that the whole worlde shal Communicate in one kinde If the Conclusion had béene that suche as haue these impedimentes or wantes might so Communicate it had béene more tolerable For as it is wel noted by Pomponius Lawes must touche thinges that happen commonly and for the most parte not thinges that happen to fewe or seldome Otherwise the like reason may be made for the Priestes some Priestes by meane of disease can taste no wine some in certaine countreis can hardely geate some can hardely kéepe wyne therefore it were wel prouided that al priestes shoulde minister vnder one kinde Certainely where as wine may be prouided for the priest there may also wine be prouided for the people For it were straunge to heare that a carte or a whole shippe shoulde come loaden onely with one bottle of wine into a countrie Some saye that the Priestes in Ruscia for lacke of wine vsed to Consecrate in Metheglen Some other saye that Innocentius the eighth for the like wante dispensed with the Priestes of Norweye to Consecrate without wine It were no reason to bynde the whole Churche to the necessitie or imbecillitie of a fewe For otherwise the same wante and impossibilitie that M. Hardinge hath here founde for the one parte of the Sacrament may be founde also for the other For Arrianus de rebus Indicis and Strabo in his Geographie haue written that there be whole Nations and Countreis that haue no breade Therefore it shoulde séeme necessary by this Conclusion that in consideration of them the whole Churche shoulde absteyne from the other portion of the Sacrament also and so haue no Sacrament at al. M. Hardinge The .9 Diuision Nowe in very deede if we woulde graunte to our aduersaries whiche in no wise we doo not graunte that it hath bene commaunded of Christe the laye people shoulde Communicate vnder bothe kindes by these woordes Drinke ye al of this yet this notwithstandinge the exacte streightnesse of Goddes ordinance may without sinne in cases be omitted in suche thinges whiche be not necessarily to be obserued of them selues or of the prescripte of the lawe of nature so that great and weightie causes the rule of charitie exactely obserued require the same For euident proufe of this we haue examples bothe of the Olde and also of the Newe Testament Did not â—od commaunde that none shoulde eate of the Shew breade but the Priestes onely Dauid eate thereof and yet Christe cleareth him of al blame The lawe of Circumcision so straitely commaunded was for the space of fourtie yeeres by the people of Israel quite omitted whiles they passed from Aegypte to the lande of Promisse and God founde no faulte with them for it God gaue the lawe of keepinge holy the Sabothe day without exception The Machabees notwithstandinge stickte not to arme them selues againste Antiochus and to spende that daye in the fielde in their defence hauinge no scruple of conscience for breache of that lawe Many the like examples we finde in the olde Testament But let vs come to the Newe testament and to the Sacramentes of the time of Grace In due consideration of whiche we may finde that Christe hathe scarcely commaunded any outwarde thinge the moderation qualiâ—â—â—ing and orderinge whereof he hath not lefte to his churche as accordinge to the condition of the time it hath been seen moste expedient for the common preferment and edifieinge of the same So that notwithstandinge there be no swaruinge from the scope and principal intente and no creature defrauded of that good whiche by the outwarde thinges is to be atteinâ—d Toâ—chinge the Sacrament of Baptisme though nothinge be saide of the reaching of them that should be Baptized neither of the dippinge of them into the water which Christes charge in this behalfe geuen seemeth plainely to require go you saith he to his Apostles
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
Hardinge had wel considered that whole Homilie happily he woulde haue charged Chrysostome him selfe with his Sacramentarie quarel as now he doothe others For touchinge the Sacrament Chrysostome euen there writeth thus Quando dicunt vnde patet Christum fuisse immolatum haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Iesus non est cuius Symbolum ac Signum hoc Sacrificium est When they say How may wee know that Christe was offered bringing foorth these Mysteries wee stoppe their mouthes For if Christe died not whose Signe and Token is this Sacrifice But to returne to the mater O how light occasions these men take to deceiue the simple M. Hardinge knâ—weth that Chrysostome speaketh not these woordes onely of the Sacrament of Christes Bodie but also generally of al other Mysteries For he addeth immediatly Sic in Baptismo per Aquam quae res Sensibilis est donum illud conceditur Quod autem in ea conficitur Regeneratio scilicet Renouatio Intelligibile quiddam est Euen so in Baptisme the gifte is graunted by water whiche is a thinge Sensible But the Regeneration and Renouation that therin is wrought is a thinge Spiritual Wherefore if M. Hardinge vpon occasion of these woordes wil force his Real and Fleashely presence in the one SacrameÌ„t he must likewise force the same in the other And for as much as these twoo Sacramentes being both of force like these men to auance their Faâ—tasies in the one by comparison so much abase the other specially for yâ— better opening of Chrysostomes minde I thinke it good briefly by the way somewhat to touche what the olde Catholique Fathers haue written of Gods Inuisible working in the Sacrament of Baptisme Dionysius generally of al Mysteries writeth thus Angeli Deum c. The Angels beinge creatures Spiritual so farre foorthe as it is lawful for them beholde God and his godly power But wee are leadde as wee may by Sensible outwarde tokens which he calleth Images vnto the Contemplation of Heauenly thinges The Fathers in the Councel of Nice say thus Baptisme must be considered not with our bodily eies but with the eies of our minde Thou seest the Water Thinke thou of the power of God that in the Water is hidden Thinke thou that the water is ful of Heauenly fier and of the Sanctification of the holy Ghost Chrysostome speakinge likewise of Baptisme saith thus Ego non aspectu iudico ea quae videntur sed mentis oculis c. The thinges that I see I iudge not by sight but by the eies of my minde The Heathen when he heareth the Water of Baptisme taketh it onely for plaine water But I see not simply or barely that I see I see the clensinge of the Soule by the Spirite of God So likewise saith Nazianzenus Mysterium Baptismi maius est quà m ea quae videntar The Mysterie of Baptisme is greater then it appeareth to the eie So S. Ambrose Aliud est quod Visibiliter agitur aliud quod Inuisibiliter celebratur In Baptisme there is one thinge doone Visibly to the eie an other thinge is wrought Inuisibly to the minde Againe he saith Ne Solis Corporis tui oculis credas magis videtur quod non videtur c. Beleeue not onely thy bodily eies in this Sacrament of Baptisme the thing that is not seene is better seene The thinge that thou seest is corruptible The thinge that thou seest not is for euer To be shorte in consideration of these Inuisible effectes Tertullian saith The holy Ghost commeth downe and halloweth the Water S. Basile saith The Kingdome of Heauen is there set open Chrysostome saith God him selfe in Baptisme by his Inuisible Power holdeth thy head S. Ambrose saith The Water hath the Grace of Christe in it is the Presence of the Trinitie S. Bernarde saith Lauemur in Sanguine eius Let vs be wasshed in his Bloud By the authorities of thus many Ancient Fathers it is plaine that in the Sacrament of Baptisme by the Sensible signe of Water the Inuisible Grace of God is geuen vnto vs. Wherfore as M. Hardinge by force of Chrysostomes woordes prooueth his Fleashly Presence in the one Sacrament so may he by the force of the same woordes as wel prooue that the Power of God the Heauenly Fier the Grace and the Bloud of Christe is Really and Fleashely Present in the other Al this notwithstandinge he hoapeth to finde some healpe in twoo woordes vttered as he saithe in the Councel of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of whiche woordes either of forgeatfulnes or of purpose be hath diuised set to of him selfe For as this whole Gréeke Authoritie allâ—ged here by M. Harding was neuer fouÌ„de in the Olde allowed Nicene Councel but onely hath beene sought out published of late yéeres euen so this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was neuer founde in the Greeke neither as it is commonly sette abroade nor as it is alleged by D. Cuthbert Tonstal But let it be lawful for M. Hardinge to vse somâ— corruption and to doo in this place as he commonly dooth in other the better to furnishe out the mater Yet must this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche signifieth to be Sette or Placed â–ª needes sounde a Real Presence Or when S. Paule saithe Christus habitat in cordibus nostris per Fidem Chrâ—ste dwelleth in our hartes by Faithe must he needes meane that Christe is Really and Fleashely placed within our hartes Uerily S. Hierome writinge vnto Marcella of the Holy Graue wherein Christes Bodie sometime was laied hath these woordes Quoties ingredimur in Sepulchrum Domini toties iacere in sindone cernimus Saluatorem As often as we enter into the Seâ—ulchre of our Lorde so often we see our Sauiour Lieinge in his shrowde And in the Councel of Chalcedon it is written thus In qua Scriptura duae naturae iacent In what Scripture â—ye these two Natures of Christe Here is the same selfe woorde that M. Hardinge hath added of his owne to the Councel of Nice Yet I thinke he wil not therefore say that either the twoo Natures of Christe are Really conteined in the Scriptures or the very Bodie of Christe lieth stil shrowdid Fleashly Really in the Graue Againe this woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be Laied or Placed in the natural signification requireth bothe situation of place also a bodily Description and order of partes But M. Hardinge him selfe in the next Article folowinge saith Christes Bodie is not here by Local Presence either by fillinge or by changeinge of place Therefore it foloweth that Christes Bodie is not laide on the Table by any Natural or Fleashly presence The woordes of the Councel of Nice onely withdrawe vs from the Natural Uisible Elementes of the Breade â–ª and the Wine and require our
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
felowe rather with rankenes of breathe then with might of Bodie And for as muche as he striueth to make the worlde thinke our Doctrine is iniurious to the Godhead and Glorie of Christe Firste we protest That as we beléeue that Christe is the Lambe of God that hath taken away the Sinnes of the worlde and that there is none other Name vnder Heauen whereby we can be saued and that as the Prophete Esaie saith He is the Mighty God the Father of the worlde that was to come and that as S. Paule saithe He is God reueled in the Fleashe euen so we yéelde vnto him the very Honour that is dewe vnto God and that not onely to his Godhead alone but also to his Humanitie inseparably ioined with his Godhead in one Persone sittinge now at the Right Hande of God Thus we teache the people That God hath auanced him into al highth and hath geuen him a Name aboue al Names that at the name of Iesus euery knee shal be bowed of thinges in Heauen in the Earth and vnder the Earth and that euery tongue shal confesse that Iesus Christe is the Lorde in the Glorie of God the Father Neither doo we onely Adoure Christe as very God but also we woorship and reuerence the Sacrament and Holy Mysterie of Christes Bodie and as S. Augustine teacheth vs BaptismuÌ„ Christi vbicunque est veneramur We worship the Baptisme of Christ where so euer it be we worship the Woorde of God accordinge to this Counsel of Anastasius Dominica Verba attentè audiant fideliter Adorent Let them diligently â—eare and faithfully Worship the Woordes of God Briefely we worship al other like thinges in such Religious wise vnto Christ belonginge But these thinges we vse and reuerence as holy and appointed or commaunded by Christe but wee Adoure them not with godly Honour as Christe him selfe S. Ambrose saith of the wise men Cognouerunt hanc stellam esse quae HomineÌ„ Deumque signabaâ— Sed Adorauerunt Paruulum They knew this was the Starre that signified him vnto them that was bothe Man and God but they Adoured the Litle one and not the Starre And where as M. Hardinge as wel herein as also in the reast vntruely vniuâ—â—ly diffameth vs as making the Sacramentes of Christe nothing els but Bare Tokens let him wel vnderstande that we doo bothe thinke and speake soberly and reuerently of Christes Sacramentes as knowinge them to be the Testimonies of Goddes Promisses the Instrumentes of the Holy Ghoste And as we make not the Sacrament of Baptisme Bare Water notwithstandinge the Nature and Substance of Water remaine stil so we make not the Sacrament of Christes Bodie and Bloude bare Breade Wine We vse the same woordes Definitions that S. Augustine and other Aucient Fathers and Peter Lumbarde Gratian M. Hardinges owne Doctours haue vsed before vs Sacramentum est Signum rei Sacrae Sacramentum est inuisibilis Gratiae visibilis forma A Sacrament is a Token of a Holy thinge A Sacrament is a Forme Viâ—ible of Grace Inuisible Neither doo we hereof make a Bare or naked Token as M. Hardinge imagineth but we saie as S â–ª Paule saithe It is a perfite Seale and a sufficient Warrant of Goddes Promisses whereby God bindeth him selfe vnto vs and we likewise stande bounden vnto God so as God is our God and we are his people This I recken is no Bare or Naked Token And touchinge this woorde Signum what it meaneth S. Augustine sheweth in this sorte Signum est quod praeter speciem quam ingerit sensibus aliud quiddam facit ex se in cognitionem venire A Signe is a thing that bisides the forme or sight that it offreth to our senses causeth of it selfe some other thing to come to our knowledge And hereof it is called a Mysterie or a Holy Secresie for that our eye beholdeth one thinge and our Faithe an other For example In Baptisme our bodily eie seeth Water but our Faithe whiche is the eie of our minde séeth the Bloude of Christe whiche as S. Iohn saithe hâ—th washed vs from al our sinnes Therefore Chrysostome saith Incredulus cùm Baptismatis lauacrum audit persuadet sibi Simpliciter esse Aquam Ego verò non simpliciter video â–ª quod video sed animae per SpirituÌ„ purgationeÌ„ Sepulturam Resurrectionem Sanctificationem Iustitiam Redemptionem Adoptionem Haereditatem Regnum Coelorum Spiâ—itus Sarietatem considero Non enim aspectu iudico ea quae videntur sed Mentis Oculis The Infidel when he heareth of the Water of Baptisme thinketh it to be onely plaine water but I that beleeue in Christe doo not onely and simply see Water but I see the clensinge of â—he Soule by the Spirite of God I consider Christes Burial his Resurrection our Sanctificaâ—â—on our Righteousnes our Redemption our Adoption our Enheritance the Kingedome of Heauen and the fulnes of the Sprite For the thinges that I see I iudge not with my bodily eies but with the eies of my Minde Now wil M. Hardinge say that Chrysostome onely for a countenance speaketh thus honorably of the Sacrament of Baptisme meaninge notwithstandinge it is nothing els but Bare Water Certainely S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we must consider not what they be in deede but what they Signifie If that euery thinge according to M. Hardinges iudgement muste néedes be accompted Bare wherein Christes Bodie is not Really Presente then is the Sacrament of Baptisme a Bare Sacrament M. Hardinges Booke must likewise of necessitie séeme a Uery Bare booke onlesse perhaps he wil say Christes Bodie is Really inclosed in it Plato saithe It is the greatest parte of Wisedome to discerne Aliud Idem One and the same thinge from an Other thinge For of errour herein euermore riseth al Confusion But S. Augustine saithe Aliud est Sacramentum aliud res Sacramenti The Sacrament is One thinge and the Substance of the Sacrament whiche is Christes Bodie is an other thinge And least M. Hardinge should shifte of this mater and say as his manner is that the Sacrament is nothinge els but the Outwarde Forme and Appearance or shewe of Breade and Wine Rabanus Maurus hath preuented him in this wise Sacramentum in alimentum Corporis redigâ—tur The Sacrament is turned into the nourishment of the Bodie Therefore these twoo thinges beinge diuerse and sundrie the one the Token the other the thinge tokened The one Christes Bodie and the other the Sacrament of the same Bodie The one Naturally féedinge the Bodie the other Supernaturally feedinge the Soule it were great Confusion either to make them bothe one or els by errour to take the one for the other And for that cause S. Augustine saith as it is before alleged Ea demum est miserabilis Animae seruitus Signa
pro rebus accipere That in deede is a Miserable Seruitude of the Soule to take the Signes in steede of the thinges that be signified Now touchinge the Adoration of the Sacrament M. Hardinge is not hable to shew neither any Commaundement of Christe nor any Woorde or Example of the Apostles or Ancient Fathers concerninge the same It is a thing very lately diuised by Pope Honorius about the yeere of our Lorde 1226. Afterwarde increased by the New solemne Feast of Corpus Christi day by Pope Urbanus Anno 2264. And last of al Confirmed for euer by multitudes of Pardons in the Councel of Uienna by Pope Clement 5. An. 1310. The Churche of Asia and Graecia neuer receiued it vntil this day The mater is greate and cannot be attempted without greate danger To geue the Honour of God to a Creature that is no God it is manifest Idolatrie And al Idolaters as S. Iohn saith shal haue their portion in the lake burninge with fier and Brymstoane whiche is the seconde death M. Hardinge The .2 Diuision But now this beinge that very Breade whiche God the Father gaue vs from Heauen as Christe saith This Breade beinge the Fleashe of Christe whiche he gaue for the life of the worlde The B. of Sarisburie M. Hardinge would séeme to haue trained al the Ancient Doctours vnto his side and to that ende hath mustred them here in an armie al togeather How be it of them al there is not one that teacheth vs one woorde of the Adoration of the Sacrament Wherefore if he bringe them foorthe onely for a Shew they are to many but if he bringe them as Witnesses they are to few for touchinge the case they say nothinge Yet M. Harding as a man muche doubtinge his Readers memorie whatsoeuer he hath shortely alleged here hath els where repeted and doubled the same in other places of his Booke so that if I would answeare al in particulare I should be ouer tedious For auoidinge whereof it shal be sufficient to referre mee selfe ouer to suche places where as these Authorities are answeared seuerally more at large First as I haue saide before there is not one of al these Fathers that willeth vs to Adoure the Sacrament with godly honour Which thinge notwithstanding they were hable to haue written if it had béene then either vsed or thought conuenient and M. Hardinge was hable to haue founde it if it had béene written The Bread of the Sacrament is not that Breade of which Christe speaketh in the sirth of S. Iohn but very material Breade in déede and as S. Cyprian saith Ex multorum granorum adunatione congestus Moulded togeather of the minglinge of many corues and a Sacrament of that Breade that came from Heauen But this mater is answeared in the fifthe Article and in the First Seconde and Thirde Diuision M. Hardinge The .3 Diuision This beinge that Breade and that Cuppe whereof whosoeuer eateth or drinketh vnworthely shal be giltie of the Bodie and Bloud of our Lorde The B. of Sarisburie S. Hierome saith Dum Sacramenta violantur ipse cuius Sacramenta sunt violatur When the Sacramentes be misvsed God him selfe whose Sacramentes they be is misused And the greatest Abuse and Uilanie that can happen to any Sacrament is contrary to Christes Institution and the nature of a Sacrament to be honoured in stéede of God And S. Augustine saith Qui indignè accipit Baptisma Iudicium accipi◠non Salutem Who so receiueth Baptisme vnwoorthily receiueth his Iudgement and not his Health Wherefore if M. Hardinge thinke this warrant sufficient to proue Adoration then must he also Adoure the Water of Baptisme M. Hardinge The .4 Diuision 160 In this Sacrament beinge conteined the very Real and Substantial Bodie and Bloude of Christe as him selfe saithe expressely in the three first Euangelistes and in S. Paule The B. of Sarisburie It is a bolde enterprise in the reporte of foure plaine woordes to committe fiue manifest vntruethes that altogeather with one breath Certainely M. Hardinge wel knoweth that neither Christ nor Paule nor any of the Euangelistes I adde further nor any of the Catholique Doctours in this case of the Sacrament euer vsed any of these Termes either Carnally Conteined or Expressely or Uery or Real or Substantial Onely they say This is my Bodie whiche woordes the Ancient Father Tertullian expoundeth thus This is a Figure of my Bodie M. Hardinge The .5 Diuision This beinge that Holie Eucharistia whiche Ignatius calleth the fleashe of our Sauiour Iesus Christe that hath suffered for our Sinnes whiche the Father by his goodnes hath raised vp to life againe This beinge not Common Breade but the Eucharistia after Consecration consistinge of two thinges Earthely and Heauenly as Irenaeus saithe meaninge by the one 161 the outwarde Formes by the other the very Bodie and Bloude of Christe who parcely for the Godhead inseperably thereto vnited and partely for that they were conceiued of the Holie Ghoste in the moste Holie Virgin Marie are woorthily called Heauenly The B. of Sarisburie What Theodoretus thought in this behalfe it is plaine by his owne woordes For thus he writeth Signa Mystica post Sanctificationem non recedunt à Natura sua The Mystical Tokens after the Sanctification or Consecration goe not from their owne Nature that is to say remaine in Substance and Nature as thei were before By these woordes we may plainely sée Theodoretus iudgement How be it in al Sacramentes twoo thinges must be considered whereof as Irenaeus saithe they doo consiste The one is Earthly the other is Heauenly The one wée sée with our Bodily eies the other wée sée with the eies of our Faithe The one is in the Earthe the other is in Heauen These partes bicause they are ioined in one Mysterie therfore oftentimes thei scorce names the one enterchangeably with the other For as Christes very Bodie is called Breade although in déede it be no Breade So the Sacramental Breade is called Christes Bodie although in déede it be not Christes Bodie Therefore as the Sacrament is called Christes Bodie euen so accordinge to the saieinge of Ignatius it is the Fleashe of Christe euen the same that hath suffred for our Sinnes and that the Father hath raised againe to life that is to say A Sacrament of that Fleashe In like sorte S. Chrysostome writeth of the Sacrament of Baptisme Ostendit hoc loco idem esse Sanguinem Aquam Baptisma enim eius etiam Passio eius est S. Paule sheweth in this place that the Bloud of Christ and the water of Baptisme are both one For Christes Baptisme is Christes Passiō He saith The Water the Bloude of Christe are both one thing that he saith was S. Paules meaninge Yet notwithstandinge neither is the Water Christes Bloude in déede neither is Christes Bloude in déede Material Water But thus they borowe eche of them the others name bicause they
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
diuised but This name was Confirmed and stablisshed in the Councel of Nice Therefore M. Hardinge as wel herein as also els where hath reported vntruthe As for Transubstantiation it is numbred here emonge these woordes Homousios Humanatio and Incarnatio as Iudas is numbred emonge the Apostles God wote a very yonge name newly brought at last into the worlde about twelue hundred yeeres after the Birthe of Christe at what time Kinge Iohn was Kinge of Englande neither had it any manner face or Fundation in the Woorde of God Yet was the same name geuen a longe while before any such Childe was thorowly borne For as it appeareth by the Councel of Florence the East Churche of Graecia and Asia receiued it not nor neuer woulde receiue it vntil this day neither be the first Inuenters and Diuisers of it fully resolued vpon the same For this woorde Transubstantiatio signifieth a passinge or turninge of one Substance into an other But that they thinke were not tolerable to say That the Substance of Breade is changed into the Substance of Christes Bodie And therfore Duns him selfe vtterly refuseth and shunneth it and thinketh it better to holde That the Breade departeth and geateth it selfe away that then in place of it succeedeth Christes Bodie And this is now the Common Opinion of the Schooles But this kinde of change cannot in any wise be called Transubstantiatio but rather Cessio Annihilatio Successio or Substitutio Therefore M. Harding must goe and seeke a new name for Transubstantiation wil not serue so wel Thus after twelue hundred yeeres studie they haue founde out a thinge and yet can not hitherto tel what to make of it Yet must their determination herein be compared euen with the Councel of Nice Uerily Cardinal Beno that was then aliue saith That Pope Gregorie 7. appointed thrée daies Fast and a Solemne Procession to the ende he might haue some signe from Heauen for the certainetie hereof and yet in the ende concluded without any reuelation at al. Now touchinge this new Fantasie of Concomitantia after they had once diuised a new Religion it was necessary for ayde of the same to diuise also newe woordes Where as Christ saith This is my Bodie They say This is my Bodie and my Bloud Where Christe saithe This is my Bloud They say This is my Bloud and my Bodie And in either parte they say is whole Christe God and Man If ye demaunde how they know it they say not by the Woorde of God but by this new imagination of Concomitantia So likewise M. Harding here confesseth that he cannot prooue the Adoration of the Sacrament by any warrant of the Scriptures but onely I trow by his Concomitantia M. Hardinge The .18 Diuision VVhat the Apostles taught in their time concerninge this article wee may iudge by that wee reade in Dionysius that was S. Paules scholar and for that it is to be beleeued He adoreth and worshippeth this holy Mysterie with these very woordes Sedo diuinum penitus Sanctumque Mysterium c. But O diuine and holy Mysterie whiche vouchesafest to open the cooueringes of signes layde ouer thee vtter thy light to vs openly and plainely and fil our spiritual eies with the singular and euident brightnesse of thy light The B. of Sarisburie I maruel M. Harding woulde euer allege this place for the Adoration of the Sacrament For dooth he thinke that whatsoeuer thinge is so called vpon is therfore Adoured with godly honour Or hath he forgotten that in his Churche of Rome they vse thus to salute the holy Oyle Aue Sanctum Oleum Alhaile ô holy Oyle Or hath he forgotten that he him selfe in his Church thus saluteth a Crosse of Woode Aue Rex noster Alhaile our Kinge Or that he maketh his praier and petition to the same material Wodden Crosse in this wise O Crux aue spes vnica hoc Passionis tempore auge pijs iustitiam reisque dona veniam Alhaile O Crosse our onely hope in this time of the Passion geâ—e thou increase of righteousnesse vnto the godly and geue thou pardon vnto sinners Or shal wée thinke therefore either that he geueth godly honour vnto a corruptible creature or that Christe is there present hidden vnder the forme of woode This might suffice to answeare this place of Dionysius I thinke M. Hardinge dooth remember that Epiphanius saith The Sacrament is a thinge Vnsensible that can neither see vs nor heare our praier And he knoweth that Pachymeres the Gréeke Paraphrast in this sense expoundeth the woordes of Dionysius O Diuinum Sacrum Mysterium Affatur illud tanquam rem animataÌ„ c. He speaketh vnto the Sacrament as if it were a thinge indewed with sense and life And wel For so Gregorie the greate Diuine saithe O magnum Sanctum Pascha O great and holy Passeouer For our Lorde Iesus Christe as he is our Passeouer so is he that holy Mysterie And vnto him the Bishop directeth his speache Unto him beinge in Heauen not vnto the thinge that presently lieth before him vpon the Table And that this was Dionysius very meaninge it appeareth by that immediatly wente before Ingrediamur ab effectis ad causas Let vs enter from these outwarde effectes into the causes that is to say Let vs withdraw our eies from the Uisible Sacramentes and spiritually let vs beholde Christe whose Sacramentes they be and who by the same is represented In like manner Dionysius speaketh of the Consecration of the Oile Adducamus vela c. Let vs remoue the veles and beholde that Spiritual Brightnes it selfe c. By whiche Spiritual Brightnesse doubteles he meante Christe Thus he teacheth vs with our Bodily eies to sée one thinge and with our Spiritual eies to see an other with our Bodily eies The thinges that be present with our Spiritual eies the thinges that be absent For the more likelihoode hereof let vs consider what woordes S. Andrew vseth to the very Material Woodden Crosse of his Execution Salue Crux c. Alhaile thou Crosse that here standest thus longe lookinge for mee I come merily vnto thee For I know thy Secresie I knowe thy Mysterie I see in thee the thinges that are promised vnto me of my Lorde Receiue thou me O thou chosen Crosse that am thus humble for my God and healpe the poore seruant vnto his Maister Here are plaine woordes of Inuocation Here is manifest Adoration Yet may the force of these woordes make vs beléeue that S. Andrewe in déede gaue Godly Honour to a Crosse of tree But bicause M. Hardinge séemeth to make some accoumpte of this place of Dionysius let vs answeare one Mysterie by an other S. Ambrose speaketh thus to the Water of Baptisme O Aqua quae humano aspersum sanguine c. O thou Water that hast washed the Worlde stained with mans Bloude O thou Water that deseruedst to be a Sacramente of Christe Thou beginnest thou fulfillest the perfite Mysteries
the waie that S. Cyprian in this place speaketh not one woorde of the Adoration of the Sacrament As for M. Hardinges gheasses they importe no proofe By the way as S. Cyprian saith The Diuine Essence as M. Hardinge turneth it infuseth it selfe into the Uisible Sacramente so doeth Paulinus saie of the Water of Baptisme CoÌ„cipit vnda DeuÌ„ The Water conceiueth or receiueth God And S. Augustine speakinge likewise of Baptisme Sacramento suo Diuina Virtus assistit The diuine power of God is assistent vnto the Sacramente M. Hardinge The .21 Diuision Chrysostome hath a notable place for the adoration of Christes Bodie in the Sacrament in his CoÌ„mentaries vpon S. Paule where he affirmeth also the 169 Real presence and the sacrifice Let vs not let vs not saith he be willinge impudently to kille our selues And when thou seest that Bodie set foorth saie with thee self For cause of this Bodie I am no lenger earth and ashes no lenger captiue but free This Bodie fastened on the Crosse and beaten was not ouercome with Death After this he exhorteth al to adore and worship our lordes bodie in the Sacrament This Bodie saith he the VVise Menne worshipped in the stalle and hauinge taken a longe iourney beinge both wicked and aliantes with very greate feare and tremblinge adored him VVherefore let vs folowe at least those aliantes vs I saie that are Citizens of heauen For they where as they sawe but that stalle and Cabben onely and none of al the thinges thou seest nowe came notwithstandinge with the greatest reuerence and feare that was possible But thou seest it not in a stalle of beastes but on the aultar not a woman to holde it in her armes but a priest present and the holy Ghost plentifully spreadde vpon the sacrifice This Father in his Masse maketh a praier in presence of the Blessed Sacrament almost with the same woordes that S. Basile did Attende Domine Iesu Christe Deus noster c. Looke vpon vs O Lorde Iesus Christe our God from thy holy habitacle and from the Throne of the Glorie of thy Kingdome and come to sanctifie vs who sittest on high with the Father and art here inuisibly with vs and make vs worthy by thy mightie hande that we maie be partakers of thy vnspotted Bodie and pretiouse Bloude and through vs al the people In the same Chrysostomes Liturgie or Masse a most euident testimonie of Adoration of the Sacrament is thus vttered Sacerdos adorat Diaconus in eo quo est loco ter secretò dicentes Deus propitius esto c. The priest adoreth and the Deacon likewise in the place he standeth in â–ª saieinge three times secretely God be merciful to me a sinner So the people and likewise al make theire Adoration deuoutely and reuerently In the same father is an other praier whiche the Greeke priestes doo vse to this daie at theire Adoration of Christes Bodie in the Sacrament and it is expressed in these woordes Domine non sum dignus c. Lorde I am not worthy that thou enter vnder the filthie roofe of my Soule But as thou tookest in good parte to lie in the denne and stalle of brute beastes and in the house of Simon the Leprouse receiuedst also a harlot and a sinner like me cominge vnto the Vouchesafe also to enter into the stalle of my Soule voide of reason and into my filthie Bodie beinge deade and Leprouse And as thou didst not abhorre the fowle mouth of a harlot kissinge thine vndefiled feete So my Lorde God abhorre not me though a sinner but vouchesafe of thy goodnes and benignitie that I maie be made partaker of thy most holy Bodie and Bloude The B. of Sarisburie The answeare that is already made vnto Dionysius and Origen maie also serue to that is here alleged of Chrysostome Yet for some further declaration of Chrysostomes meaninge it maie please thée good Christian Reader to vnderstande that Chrysostome in the very same Homilie here alleged writeth thus Quid Significat panis Corpus Christi What dooth the Breade Signifie The Bodie of Christe And in his Homilies vpon S. Matthew he writeth thus In istis vasis non est Verum Corpus Christi sed Mysterium Corporis eius continetur In these vesselles is not the very Bodie of Christe but a Mysterie of his Bodie is therein conteined And therefore in the same Homilie vpon the Epistle to the Corinthians he withdraweth the mindes of the people from the Sensible Elementes of the Breade and the Wine and lifteth them vp by Spiritual cogitations into Heauen Thus he speaketh vnto the people Vbi Cadauer ibi Aquilae Cadauer est Domini Corpus propter Mortem Aquilas autem appellat vt ostendat ad alâ—a â—um oportere contendere qui ad hoc Corpus accedit Where as the Carkesse is there are the Eagles The Carkesse is the Lordes Bodie bicause of his Death But Eagles he nameth to shewe that he must flee on high that wil comme neare to that Bodie Afterwarde he addeth thus Ascende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Therefore goe vp vnto the gates of Heauen and marke diligently Naie I saie not to the gates of Heauen but of the Heauen of Heauens then shalt thou see the thinges that I speake of Thus therefore that Godly Father Chrysostome dealeth with his people as if they were already in Heauen and willeth them to beholde not the Breade and Wine whiche are thinges corruptible but the very Bodie and Bloude of Christe not the outwarde Sacrament but the Substance of the Sacrament not the thinges that lie present before them but the thinges that touching Bodily Presence are awaie For in the holy Communion there is none other sight laide before vs but onely the Crosse and Death of Christe and that Lambe of God that taketh awaie the sinnes of the worlde And the very cogitation hereof saith S. Augustine so mooueth our hartes as if we sawe Christe hanginge presently before vs vpon his Crosse. In this wise therefore hauinge remoued the peoples hartes into Heauen and placed them euen in the sight of Christe he saith further vnto them For this Bodies sake thou art no lenger dust and ashes This Bodie hath made the free This Bodie was broken for thee vpon the Crosse This Bodie must wee Adoure as the Wise men did This Bodie not nowe vpon the Earth but at the Right hande of God in Heauen This Bodie that thou seest with thy Sprite and touchest with thy Faith whereof the Sacrament that thou receiuest is a Mysterie So saith Emissenus Sacrum Dei tui Corpus Fide respice mente continge Cordis manu suscipe With thy Faith beholde the holy Bodie of thy God touche it with thy minde receiue it with the hande of thy Harte But M. Hardinge wil replie Chrysostome saith As Christe was
Earthe Earth bicause Fleashe is of Earth and of the Fleashe of Marie he tooke Fleash And bicause he walked here in Fleashe and that very Fleashe he gaue vs to eate to Saluation and noman eateth that Fleash except firste he adore it it is founde out how such a footestoole of our Lorde may be adored and howe we not onely sinne not by adoringe but sinne by not adoringe Doth not the Fleashe quicken and geue life Our Lorde himselfe saide when he spake of the commendation it selfe of that Earthe It is the spirite that quickeneth but the Fleashe profiteth nothinge Therfore when thou bowest thee selfe and fallest downe to euery such Earthe beholde it not as Earth but that holy One whose footestoole it is that thou doest adore for bicause of him thou doest adore And therefore here he added Adore ye his footestoole bicause it is Holy VVho is Holy He for whose loue thou adorest his footestoole And when thou adorest him remaine not by cogitation in Fleashe that thou be not quickened of the Spirite For the Spirite saithe he quickeneth and the Fleashe profiteth nothinge And then when our Lorde commended this vnto vs he had spoken of his Fleashe and had saide Excepte a man eate my Fleashe he shal not haue in him life Euerlastinge The B. of Sarisburie S. Ambrose and S. Augustine as thei agrée togeather for the exposition of the Psalme so touchinge the mater it selfe neither doo they any wise disagree from vs nor any wise agrée with M. Hardinge They teache vs humbly to Adoure Christes Fleashe but they teache vs not to Adoure the Sacrament of Christes Fleashe Thus M. Hardinge hath taken a néedeles labour to prooue a mater that is already prooued but the thinge that he should haue prooued he toucheth not This is to bolde abusinge of the simple Reader to beare him in hande that these godly Fathers teache vs to Adoure the Sacrament that spake not one woorde of Adouringe the Sacrament But M. Hardinge wil saie VVe must Adoure the Fleashe of Christe We graunt we beléeue it it is our Faithe we teache the people as the olde learned Fathers did that noman eateth that Fleashe but first he Adoureth it and that he deadly offendeth God and is wicked and gilty of the Lordes Bodie that Adoureth it not But as we Eate it so we Adoure it We eate it sittinge in Heauen at the Right hande of God Thither we lifte vp our hartes and there we Adoure it S. Ambrose saithe Stephanus in terris positus Christum tangit in Coelo Steuen standinge in the Earth toucheth Christe beinge in Heauen Againe he saithe Non Corporali tactu Christum sed Fide tangimus We touche Christe by Faithe and not by Corporal touching And as we touche Christe so we sée him that is with the Spiritual eies of our Faithe and not otherwise So S. Ambrose saithe in the place before alleged Stephanus intra Coelos Dominum cernit absentem Steuen seeth Christe beinge absente within the Heauens And for proufe hereof that al that Glorious â—â—ght was meere Spiritual and not offered to the Corporal eie of the Bodie S. Augustine saith that S. Steuen stoode then vnder a roofe before the Iudges and sawe the Heauens open when with his Bodily eies he was not hable to looke vp and to see the Heauens There wee sée Christes Bodie there we Approache vnto it there wee touche it there we Taste it there we eate it there we Adoure it And doothe M. Hardinge thinke that the Religion of Christe is so Grosse and so sensible that wee cannot Eate or Adoure his Bodie onlesse it lye Corporally Present before our eies Uerily S. Augustine saithe Si Resurrexistis cum Christo dicit Fidelibus dicit Corpus Sanguinem Domini accipientibus Si Resurrexistis cum Christo que sursum suÌ„t sapite vbi Christus est in Dextra Dei sedeÌ„s Quae sursum sunt quaerite non quae super Terram If ye be rysen agayne with Christe S. Paule saithe vnto the faitheful and vnto them that receiue the Bodie â—nd Bloude of Christe If ye be risen againe with Christe sauer the thinges that be aboue where Christe is sittinge at the right hande of God Seeke the thinges that be aboue and not the thinges that be vpon the Earthe And in this very place by M. Hardinge alleged he saithe Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis Vnderstande you Spiritually that I haue saide vnto you You shal not Eate with your bodily Mouthes this Bodie of mine that ye see Thus S. Augustine in the same place expoundeth and openeth his owne meaninge Doubtlesse as the wicked maye dishonour Christe so maye the Godly honour him But the wicked as S. Paule saith doo Crucifie the Sonne of God beinge in Heauen and Christe beinge in Heauen saithe vnto Paule beinge in the Earthe benethe Saule Saule Why doost thou persecute me Therefore the Godly beinge in Earthe may likewise Adoure and Honour Christe beinge in Heauen But they wil replie S. Ambrose saithe We doo Adoure Christes Fleashe in the Mysteries Hereof groweth their whole errour For S. Ambrose saithe not We doo Adoure the Mysteries or the Fleashe of Christe Really Present or Materially Conteined in the Mysteries as it is supposed by M. Hardinge Onely he saithe We Adoure Christes Fleashe in the Mysteries that is to saye In the Ministration of the Mysteries And doubtelesse it is our dutie to Adoure the Bodie of Christe in the Woorde of God in the Sacrament of Baptisme in the Mysteries of Christes Bodie and Bloude and where so euer we sée any steppe or token of it but specially in the Holy Mysteries for that there is liuely laide foorthe before vs the whole storie of Christes Conuersation in the Fleash But this Adoration as it is saide before neither is directed to the Sacramentes nor requireth any Corporal or Real Presence So S. Hierome saithe Paula Adoured Christe in the Stalle And That he him selfe Adoured Christe in the Graue And S. Chrysostome teacheth vs To Adoure Christes Bodie in the Sacrament of Baptisme Yet neither was Christes Bodie then Really Present in the Stalle or Graue nor is it now present in the Water of Baptisme Thus S. Ambrose saithe Wee Adoure the Fleashe of Christe in the Mysteries M. Hardinge The .23 Diuision Againe S. Augustine sheweth the maner and custome of his time touchinge the adoration of Christe in the Sacrament writinge thus ad Honoraâ—um vpon the verse of the .21 Psalme Edent pauperes saturabuntur that is the poore shal eate and be filled and vpon that other Manducauerunt adorauerunt omnes diuites terrae al the ritche of the earth haue eaten and adored It is not without cause saith he that the riche and the poore be so distincted that of the poore it was saide before the poore shal eate and be filled and here of
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
Wine S. Chrysostome saith Natura Panis in Sacramento remanet The Nature of Breade remaineth in the Sacrament Theodoretus saith Christus Naturam Panis non mutat sed Naturae adijcit Gratiam Christe changeth not the Nature of the Breade but vnto the same Nature he addeth Grace S. Augustine saith Quod videâ—is Panis est Calix quod vobis etiam oculi renuntiant The thinge that yowe see is Breade and the Cuppe whiche thinge your eyes doo testifie Here be the plaine testimonies of foure Ancient Catholique Fathers in this behalf But these Newe Laterane Fathers contrary wise saie Here â—easeth the Substance and Nature of Breade and Wine The Nature of Breade remaineth not Christe changeth the Nature and Substance of the Breade Beleue not the witnes of youre eies The thinge that yowe see is no Breade Thus these Newe Fathers as it maie appeare of purpose are coÌ„trary to the Olde Hereof we maie reason thus The Olde Catholique Fathers vnderstoode not this Newe fantasie of Transubstantiation Therefore they vnderstoode not the remaininge of the Accidentes without Substance Yet hath M. Hardinge chosen this as the onely fundation of his whole cause M. Hardinge The .2 Diuision S. Cyprian that learned Bishop and holy Martyr saith thus In Sermone de Coena Domini Panis iste quem Dominus Discipulis porrigebat non effigie sed natura mutatus omnipotentia verbi factus est Caro. This Breade whiche our Lorde gaue to his Disciples changed not in shape but in nature by the almightie power of the woorde he meaneth Christes woorde of Consecration is made Fleashe Lo he confesseth the Breade to be changed not in shape or forme for that remaineth but in Nature that is to saie in Substance And to signifie the chaunge of Substance and not an accidentarie change onely to witte from the vse of Common breade to serue for Sacramental breade as some of our newe Maisters doo expounde that place for a shifte he addeth great weight of woordes whereby he farre ouerpeiseth these mennes light deuise saieinge that by the almightie power of our Lordes woorde it is made fleashe Verily they might consyder as they woulde seeme to be of sharpe iudgemeÌ„t that to the performance of so smal a mater as their Sacramental chaunge is the almightie power of Goddes VVoorde is not needful And nowe if this woorde Factus est maie signifie an imaginatiue makinge then why maie not Verbum Caro factum est likewise be expounded to the defence of sundrie olde hainouse heresies against the true Manhoode of Christe Thus the nature of the breade in this Sacrament beinge chaunged and the forme remaininge so as it seeme breade as before Consecration and beinge made our Lordes fleashe by vertue of the woorde the substance of breade chaunged into that most excellent substance of the fleashe of Christ Of that whiche was before the accidentes remaine onely without the substance of breade The like is to be beleued of the wine The B. of Sarisburie This place of S. Cyprian is often and muche alleged as if euery woorde thereof were an argument as in deede at the sight and first appearance it seemeth vehement and soundeth muche but beinge wel weighed and consydered it wil appeare in substance as it is Certainely of Annihilations of Remoouinge of Natures of Remaininge of Accidentes without Subiecte whiche thinge M. Hardinge hath taken to proue it speaketh nothinge For answeare first it is plaine by these foure Ancient learned Fathers S. Augustine S. Chrysostome Gelasius and Theodoretus that the Breade and Wine after the Consecration remaine in theire Nature and Substance as they were before Whiche thinge notwithstandinge it is not the Nature of Breade that worketh the effecte and force of this Sacrament That is that Christe maie dwel in vs and we in him no more then it is the Nature of Water in the Sacrament of Baptisme that worketh the effecte thereof and maketh vs Fleashe of Christes Fleashe and Boane of his Boanes And for better euidence hereof to compare one Sacrament with an other S. Basile saith Gratia Baptismatis non est ex natura aquae sed ex praesentia Spiritus The Grace of Baptisme is not of the Nature of the Water but of the Presence of the Sprite And therefore Cyril saith Quemadmodum viribus ignis c. As water beinge vehemently heat by the strengthe of fiere heateth no lesse then if it were fier in deede so the Water of Baptisme by the workinge of the holy Ghost is reformed vnto a Diuine power or Nature So Chrysostome saith Elizaeus potuit vndarum mutare naturam c. Elizeus was hable to change the Nature of the VVater and made it hable to beare yron Here Chrysostome saith euen as S. Cyprian saith that the Nature of the Water was chaunged Yet the very Substance of the Water remained as before Likewise S. Ambrose speakinge of Goddes marueilous workinge in Baptisme saith Non agnosco vsum Naturae Nullus est hic Naturae ordo vbi est excelleÌ„tia Gratiae In this case I haue no skil of the vse of Nature The order of Nature hath no rule where as is the excellencie of Goddes Grace Againe he saith Est hoc illud magnum Mysterium quod oculus non vidit nec auris audiuit neâ— in Cor hominis ascendit Aquas video quas videbam quotidiè Me istae habent mundare in quas saepè descendi nunquam mundaâ—us sum Hinc cognosce quòd Aqua non mundat sine Spiritu Is this that greate Mysterie that the eie neuer sawe that the eare neuer hearde that neuer â—ntred into the harte of man I see Water that I sawe euery daye before Is this it that shal make me cleane I haue gonne oftentimes into it and was neuer the cleaner Therefore vnderstande thow that VVater of his owne Nature without the holy Ghost cleanseth not And againe Per predicationem Dominicae Crucis Aqua fit dulcis ad Gratiam By the preachinge of our Lordes Crosse the VVater byside his owne Nature is made sweete vnto Grace And in this respecte S. Hilarie saith Vno Christo per Naturam vnius Baptismi induâ—mur VVe put vpon vs onely one Christe by the Nature of one Baptisme And Gregorie Nyssene in like sorte Natura Aquae praecedeÌ„te virga Fidei c. vitaÌ„ praestat The Nature of VVater thus considered the Rodde of Faith goinge before geueth life Otherwise he saith Hoc beneficium noÌ„ Aqua largitur c. sed Dei praeceptum Spiritus Aqua verò subseruit ad osteÌ„dendaÌ„ purgationeÌ„ It is not VVater of his owne Nature that geueth this benefite but the commaundement of God and the Holy Ghost The VVater serueth to shewe vs the cleansinge of the Soule By these examples I turst it maie appeare what S. Cyprian meante by the change of Nature Uerily Origen that Ancient learned Father touchinge the Breade in the Sacrament of Christes
Bodie writeth thus Non materia panis sed super illum dictus Sermo est qui prodest c. It is not the Mater or Substance of Breade but the VVoorde spoken ouer it that doeth profite And therefore S. Ambrose likewise saith Quantò magis operatorius est Sermo Dei vt sint quae erant in aliud commutentur Howe muche more effectual is the VVoorde of God that the Breade and Wine maie be in Substance and Nature the same that they were before and yet be changed into an other thinge Notwithstandinge this answeare vnto the discreete Reader maie seeme sufficieÌ„t yet M. Hardinge forceth the mater further with this woorde Factus est If this woorde Factus est saith he maie Signifie an imaginatiue makinge theÌ„ why maie not Verbum Caro factum est be so expounded O what simple shiftes are these Is M. Hardinge hable to allege no barre but that maie be pleaded against him self Or doeth he thinke that this Latine Woorde Facere must needes signifie Transubstantiare S. Augustine saith Nos Christi Facti sumus We are made Christes Leo saith Corpus regenerati Fit Caro Crucifixi The Bodie of the man that is Regenerate is made the Fleashe of Christe that was Crucified Beda saith Nos ipsi Corpus Christi facti sumus We our selues are made the Bodie of Christe Origen saith in like manner of speache Spiritus Sanctus non in turtureÌ„ Vertitur sed Columba Fit The Holy Ghost is not châ—nged into a Turtle but is made a dooue So S. Ambrose Victa anima libidine Carâ—â—s Fit Caro. The Sâ—ule beinge ouercome with the pleasure of the fleashe is made fleashe And wil M. Hardinge vpon warrant of this one Woorde conclude that our Bodies be vtterly Transubstantiate and Substantially and Really become the Bodie of Christe Or that the Holy Ghost is verily Transubstantiate into a Dooue Or the Soule into Fleashe Or in these very woordes that he hath alleged Verbum Caro Factum est The woorde that is the Sonne of God was made Fleashe Doeth he thinke that the Sonne of God leafte the Nature of his Godhead and was verily Transubstantiate into Fleashe Doubtles this were a Monstrous Doctrine in olde times it was Cherinthus and Ebions horrible Heresie Uerily Leo saith Quamuis Iohannes scribat Verbum Caro factum est Verbum â—amen non est versum in Carnem Although S. Iohn saie The Woorde was made Fleashe yet was not the Woorde turned or Transubstantâ—ate into â—leashe S. Augustine saith of the Heretiques called Timotheani Ad confirmandam huiusmodi impietatem qua Deum asserunt veâ—sum esse à Natura sua cogunt Euangelistae testimonium dicentis Et Verbum Caro factuÌ„ est quod ita interpreâ—antur Diuina Natura in Humanam versa est These Heretikes to confirme their wickednes whâ—râ—by they holde that God was changed from his owne Nature and made man racke the witnes of the Euangelist S. Iohn saieinge The Woorde was made Fleashe Whiche Woorde they expounde thus The Nature of God was changed into the Nature of man Euen thus M. Hardinge saith The Nature of Breade is changed into the Nature of Christes Bodie Where is then that greate force of this woorde Factus est wherein M. Hardinge seemeth to haue suche trust He might better saie thus The Woorde was made Fleashe the Nature and Substance of the Woorde remaininge stil So the Breade is made Fleashe the Nature and Substance of the Breade neuerthelesse remaininge stil. And in this sorte the Olde learned Father Tertullian speaketh touchinge the same Christus acceptum Panem distributum Discipulis Corpus suum illum Fecit dicendo Hoc est Corpus meum hoc est Figura Corporis mei Christe takinge the Breade and diuidiuge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saie saith Tertullian This is a Figure of my Bodâ—e Thus the holy Fathers expounde what they meant by these woordes The Breade is made Christes Bodie But S. Cyprian further allegeth to this purpose The Omnipotent Power of God whiche saith M. Hardinge Farre ouerpoiseth al theâ—e mennes light fantasies Thus he saith as though that without this light fantasie of Transubstantiation God coulde not be Omnipotent or as if there were such woonderful weight in his Outwarde Shewes and Emptie Accidentes But God worketh mightily and sheweth his Power Omnipotent not onely herein but also in al other his holy Mysteries as it is before declared in the fifthe Article and the .3 Diuision Leo saith Christus dedit Aquae quod dedit Matri Virtus enim Alâ—issimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem fecit vt Regeneraret vnda credentem Christe gâ—ue to the Water that he gâ—ue to his Mother For the power of the Highest and the ouerâ—hadowâ—nge of the Holy Ghost that caused Marie to beare the Saueour the same Powâ—r hath caused the Water to Regenerate the beleuer To like purpose saith Chrysostome â–ª Vt SaraÌ„ non Natura sed Dei promissio fecit matreÌ„ c. As the promise of God and not Nature made Sara a Mother euen so our Regeneration by Nature is nothinge But the VVoordes of God whiche the Faithful know beinge pronounced by the Priest in the Bathe of VVater doo forme and Regenerate him that is Baptized as it were in his mothers woombe So they were wonte to singe at the halowinge of the Fonte Descendat Spiritus Sanctus in hane plenitudinem Aquae totamque eius SubstantiaÌ„ Regenerationis foecundeâ— effectu Let thy Holy Ghost come downe into this fulnes of VVater and let it fille the whole Substance thereof with the effecte of Regeneration Thus Leo Chrysostome and other Olde Fathers acknowledge the Omnipotencie of God in the Sacrament of Baptisme yet did they not thinke it therefore necessary to Transubstantiate the Nature and Substance of the Water The same S. Cyprian al be it in deede it is not S. Cyprian but a farre later writer as by good proufes it dooth appeare writinge onely of the Blissinge of the Holy Oyle allegeth likewise the omnipotent Power of God aboue Nature His woordes be these Sanctificatis Elementis iam non propria Natura praebet effectum Sed Virtus Diuina potentiùs operatur adest Veritas Signo Spiritus Sacramento It is not Nature that geueth effecte vnto the Element of Oyle beinge sanctified but the Power of God worketh more mightily The Trueth is Present with the Signe and the Holy Ghost with the Sacrament Therefore it was no good Catholique Diuines parte so lightly to shake of these Newe Maisters Sacramental changes as maters of so smal weight It appeareth by these Examples that God therein sheweth his Omnipotent Power and yet without any Transubstantiation Nowe if neither these woordes Panis Natura Mutatus nor these woordes Factus est nor these woordes Omnipotentia Verbi nor
al these woordes togeather be hable to prooue Transubstantiation as it is cleare by that is saide already then is M. Hardinges fundation not wel laide and therefore we maie the better doubte of his Conclusion And where as he saith These Newe Maisters thinke it suiffcient to acknowledge a Sacramental changinge and to saie that the Breade is changed into the Sacrament of Christes Bodie and that onely for a shifte it maie please him to remember that Beda welneare niene hundred yeeres agoe expounded the same in like sorte and yet that notwithstandinge was neuer counted neyther Shifter nor Newe Maister His woordes be plaine Panis Vini Creatura in Sacramentum Carnis Sanguinis Christi ineffabili Spiritus Sanctificatione transfertur The Creature of Breade and VVine by the ineffable Sanctification of the Sprite is turned into the Sacrament of Christes Fleashe and Bloude M. Hardinge The .3 Diuision Nothinge can be plainer to this purpose then the saieinges of S. Ambrose Licet Figura Panis Vini videatur nihil tamen aliud quam Caro Christi Sanguis post Consecrationem credendum est Although saith he the forme of Breade and VVine be seene yet after Consecration we must beleue they are nothinge elles but the Fleashe and Bloude of Christe After the opinion of this Father the shewe and figure of Breade and VVine are seene and therefore remaine after Consecration And if we must beleue that whiche was Breade and VVine before to be none other thinge but the Fleashe and Bloude of Christe then are they no other thinge in deede For if they were we might so beleue For beleefe is grounded vpon trueth and what so euer is not true is not to be beleued Hereof it foloweth that after Consecration the accidentes and shewes onely remaine without the Substance of Breade and VVine In an other place he saith as muche Panis iste c. This Breade before the woordes of the Sacramentes is Breade as soone as the Consecration cometh of Breade is made the Bodie of Christe Againe in an other place he saith most plainely That the power of Consecration is greater then the Power of Nature Bicause Nature is changed by Consecration By this Father it is euident that the Nature 178 that is to say the Substance of Breade and by Consecration beinge chaunged into the Bodie and Bloude of Christe theire natural qualities whiche be accidentes continewinge vnchanged for performance of the Sacrament remaine without the Substance of Breade and VVine The B. of Sarisburie Ambroses Bookes be extant and knowen Emonge them al these woordes are not founde Gratian the reporter of them either of purpose or for wante of discretion as a man liuinge in a very barbarous and corrupte season allegeth often one Doctoure for an other the Greeke for the Latine the Newe for the Olde as maie soone appeare to the learned Reader This writer whome M. Hardinge woulde so faine haue to passe by the name of Ambrose in this very place purposely depraueth the Woordes of Christe alleginge that for Scripture that is not to be founde so written in al the Scriptures Whiche is not the manner of S. Amses dealinge But for contentation of the Reader to answeare that thinge that séemeth worthy of no answeare we must vnderstande that the Breade the Wine the Water of their owne Nature without further Consideration are nothinge els but vsual and simple creatures And therefore S. Augustine geueth this general rule touchinge the same In Sacramentes we must consider not what they be of them self but what they Signifie So S. Ambrose writeth of the Water of Baptisme Quid vidisti Aquas vtique sed noÌ„ solas Apostolus docuit non ea coÌ„templanda quae videntur sed quae non videntur VVhat sawest thou in thy Baptisme VVater no doubte but not onely VVater The Apostle hath taught vs to beholde not the thinges that be seene but the thinges that be not seene Otherwise touchinge the very Substance of the Breade and the Wine he saith Sunt quae erant They be the same thinges that they were And immediatly before he calleth the Sacrament touchinge the Breade the Wine whiche are the material partes thereof a Common and a Knowen Creature Yet neuerthelesse touchinge the effecte of the Sacrament we consider not the corruptible Natures or outwarde Elementes but directe our Faith onely to the Bodie and Bloude of Christe S. Ambrose him self leadeth vs thus to saie Ante Benedictionem Verborum Coelestium alia species nominatur post ConsecrationeÌ„ Corpus Christi Significatur Before the Blissinge of the Heauenly VVoordes it is called an other kinde but after the Consecration the Bodie of Christe is Signified But M. Hardinge wil replie This Ambrose saith Figura Panis Vini videtur The Figure of Breade and VVine is seene Therefore we must needes confesse there are Accidentes without a Subiecte If any Olde Writer Greeke or Latine learned or vnlearned euer vsed this Woorde Figura in this sense to wite to signifie a Shewe alone without any Substance then maie M. Hardinge seeme to saie somewhat If neuer any writer vsed it so then haue we good cause to doubte his Conclusion Uerily to leaue other olde writers of al sortes S. Ambrose him self saith Christus apparet in Figura Humana Christe appeareth in the Forme or Figure of a Man And S. Paule saith to like purpose Formam Serui accepit Christe tooke vpon him the Forme of a Seruant I thinke M. Hardinge wil not warrant vs vpon the force of these woordes that Christe had onely the Shape and Shewe and not the very Substance and Nature of a Mannes Bodie For in so saieinge he shoulde seeme openly to fauoure the Olde condeÌ„ned Heresie of the Manichees In saieinge otherwise this woorde Figura cannot further his purpose But S. Ambrose saith Nihil aliud credendum VVe must beleue there is nothinge els Therefore saith M. Hardinge There is no Breade I maruel he hath no further insight nor better skil in his owne Argumentes For here he concludeth a plaine â—ontradictioÌ„ against him self For if there be nothinge els but the Bodie of Christ and we must also beleeue the same then is there neither Forme nor Figure nor Weight nor Sauoure there whiche is contrary to M. Hardinges owne first position and yet by these wooâ—des wée must needes beleue it The meaninge is as it is before saide that accordinge to the Doctrine of S. Augustine in al Sacramentes we sequester our mindes vtterly from the Sensible Creatures and with our Faith beholde onely the thinges that thereby are represented For answeare to the other two places of S. Ambrose here alleged touchinge the changinge of Natures and makinge of Christes Bodie it maie please thee gentle Reader to remember that that is answeared before in the Seconde Diuision hereof vnto the Woordes of S. Cyprian I trowe M. Hardinge wil not say that the Changinge of any
thinge is streight way the Corruption of the same Origen saithe Si mutabuntur Coeli vtique non perit quod mutatur Al be it the Heauens shal be Changed yet the thinge that is Changed is not therefore vtterly abolished and put away The question betweene vs is not whether the Breade be the Bodie of Christe or no but whether in plaine and simple manner of speache it be Fleashely and Really the Bodie of Christe S. Augustine saithe Secundum Quendam Modum Sacramentum Corporis Christi Corpus Christi est After a Certaine Manner of speach the Sacrament of Christes Bodie is the Bodie of Christe And S. Ambrose him selfe herein séemeth wel and sufficiently to open his owne meaninge For thus he writeth as is before alleged Post Consecrationem Corupus Christi Significatur post Consecrationem sanguis Christi Nuncupatur In Typum Sanguinis Christi nos Calicem Sanguinis Mysticum percipimus Carnem Sanguinem quae pro nobis oblata sunt Significamus Similitudinem pretiosi Sanguinis bibis Est Figura Corporis Sanguinis Domini In Similitudinem accipis Sacramentum After Consecration the Bodie of Christe is Signified After Consecration it is Called the Bloude of Christe We receiue the Mystical Cuppe of Bloude in Example of the Bloude of Christe We Signifie the Fleashe and Bloud of Christe that were offered for vs Thou drinkest the Likenes of that Pretiouse Bloude It is a Figure of the Bodie and Bloude of our Lorde For a Likenes or Resemblance of the Bodie of Christe thou receiuest the Sacrament Thus many waies it seemed good to S. Ambrose to qualifie the heate and rigour of his other woordes Nowe if M. Hardinge as his manner is wil cal al these Naked Signes and Bare Figures let him then remember he maketh sporte game at S. Ambrose his owne Doctour â–ª But the Sacramentes of Christe notwithstandinge they be Signes and Figures as they be commonly called of al the Olde Fathers yet are they not therefore Bare and Naked For God by them like as also by his Holy Woorde worketh mightily and effectually in the hartes of the Faithful Touchinge the force of Goddes woorde S. Ambrose writeth thus Vidimus oculis nostris perspeximus in vestigia ClauoruÌ„ eius digitos nostros inseruimus Videmur enim nobis vidisse quem legimus spectasse pendentem vulnera eius Spiritu Ecclesiae scruâ—ante tentasse We haue seene him and beholden him with our eies and haue thrust our fingers into the very holes of his nayles For we seeme to haue seene him whome we haue read and to haue beholden him hanginge on the Crosse and with the feelinge Sprite of the Churche to haue searched his Woundes So saithe S. Cyprian Cruci haeremus Sanguinem sugimus intra ipsa Redemptoris nostri vulnera figimus linguam VVe cleaue to the Crosse and sucke vp the Bloude and thrust our tongues euen within the VVoundes of our Redeemer And in this respecte S. Ambrose saithe Baptismus est Mysterium quod oculus non vidit nec auris audiuit nec in Cor hominis ascendit Baptisme is not bare Water but a Mysterie that the eye neuer sawe the eare neuer hearde nor neuer entred into the harte of Man In respect hereof the Element of Water seemeth nothinge Euen so in respecte of Christes Bodie and Bloude that are represented the Breade and Wine seeme nothinge Thus S. Ambrose saithe in either Sacrament the power of Consecration is greater then the power of Nature Thus by Consecration Nature is Changed M. Hardinge The .4 Diuision Accordinge to the whiche meaninge Theodoretus saith Videri tangi possunt sicut prius intelliguntur autem ea esse quae facta sunt creduntur The Breade and VVine may be seene and felt eas before Consecration but they are vnderstanded to be the thinges whiche they are made and beleeued The B. of Sarisburie Here good Christian Reader I beseche the to consider thus muche by the way In the Uniuersitie of Oxforde and in the late Solemne Disputation holden there againste that godly Father and Martyr of blissed Memorie D. Cranmere the Archebishop of Canturburie the Authoritie of this Father Theodoretus was vtterly refused in open audience for that he was a Grecian and therfore not thought to iudge Catholiquely of the Sacramentes accordinge to the late Determination of the Churche of Rome Whiche thinge notwithstandinge it appeareth M. Hardinge hath nowe reconciled him and made him Catholique How be it this thinge séemeth very strange that one man in the vtteringe of one Sentence without any manner alteringe or change of Woorde should be bothe an Heretique and a Catholique bothe togeather Concerninge the greatest Substance hereof this place of Theodoretus is answeared before in the eighth Article and in the .28 Diuision Here he saithe That the Breade and the Wine are seene and touched as they were before Hereof M. Hardinge concludeth thus Ergo there is neither Breade nor Wine remaininge but onely Accidentes and shewes without Substance This Argument of it selfe is strange and woonderful and the more for that it concludeth plaine contrary not onely to the meaninge but also to the expresse and euident woordes of Theodoretus For thus his woordes lie Qui se ipsum appellauit vitem ille Symbola Signa quae videntur appellatione Corporis Sanguinis honorauit non Naturam mutans c. He that calleth him selfe the Vine honoured the Signes and Tokens whereby he meaneth the Sacramentes that be seene with the name of his Bodie and Bloude not changinge the Nature therof c. And againe Signa Mystica post Sanctificationem non recedunt à Natura sua Manent enim in priori Substantia The Mystical Signes after the Consecration departe not from their owne Nature For they remaine in their former Substance Now let vs compare this texte with M. Hardinges Glose Theodoretus saith The Breade and Wine departe not from their Owne Nature M. Hardinge saithe They departe vtterly from their Owne Nature Theodoretus saithe The Breade and VVine remaine in their former Substance M. Hardinge saithe There remaine onely the Shewes and Accidentes of Breade and VVine without any their former Substance It is a bolde Glose that thus dareth to ouerthrowe the manifest meaninge of the Texte I trowe suche dealinge shoulde be rectified by a Write of Errour Of these plaine woordes of Theodoretus we may wel conclude thus against M. Hardinge The Substance of the Breade and Wine remaineth stil as it was before Therefore the Accidentes and Shewes of Breade and Wine be not there without their Substance For the rest How these Mystical Signes be vnderstanded and beleeued to be the Bodie and Bloude of Christe it is answeared before in the eighth Article and .28 Diuision M. Hardinge The .5 Diuision VVe doo not in like sorte saithe S. Augustine take these two formes of Breade and VVine after Consecration
as we tooke them before Sithe that we graunte faithfully that before Consecration it is Breade and VVine that Nature hath shapte but after Consecration that it is the Fleashe and Bloude of Christe that the Blessinge hath Consecrated In an other place he saithe that this is not the Breade which goeth into the Bodie 179 meaninge for Bodily sustenance but that Breade of life qui animae nostrae substantiam fulcit VVhiche susteineth the substance of our Soule The B. of Sarisburie The former of these two places may be easily discharged by that is answeared before to the woordes of S. Ambrose in the 3. Diuision hereof S. Augustine speaketh of the changinge and auancinge of the Natures of Breade and Wine vnto a Spiritual and Diuine vse and not of the abolishinge of the same As for Accidentes and Shewes standinge without Subiecte and Substance he saithe nothinge True it is The Breade before the Consecration was nothinge els but Bare and Common Breade nowe it is aâ—anced and made a Sacrament of Christes Bodie and Bloude not by Nature but by Consecration aboue Nature Chrysostome saithe Oculis intellectus ista perspiciamus Nihil enim Sensibile tradidit nobis Christus c. Sic in Baptismo Let vs beholde these thinges with the eies of our minde for Christe hath deliuered to vs nothinge that is Sensible c. So likewise in Baptisme I thinke M. Hardinge wil not denie but the Water in Baptisme is a thinge Sensible likewise that the Breade and Wine in the holy Mysteries or at the least the Accidentes and Shewes thereof are thinges Sensible But S. Chrysostome withdraweth vs from the Breade the Wine the Water and al other like thinges that be Sensible to the consideration of the Bodie and Bloude of Christ that are not Sensible in comparison whereof al the reste are consumed and seeme nothinge Touchinge the seconde place The woordes be written bothe in S. Augustine and also in a Booke that is commonly knowen by the name of S. Ambrose De Sacramentis the meaninge whereof nothinge toutcheth neither the Breade nor the Wine but onely the Bodie and Bloude of Christe whiche thereby are represented And therefore this place so vnaduisedly chosen can litle further M. Hardinges fantasie of emptie Accidentes hanginge I know not howe without Substance The woordes be plaine of them selfe without further Exposition Non iste Panis qui vadit in Corpus sed ille Panis vitae aeternae qui animae nostrae Substantiam fulcit Not this Breade that passeth into the Bodie but that Breade of euerlasting life that strengtheneth the Substance of our Soule M. Hardinge knoweth that the Sacrament is receiued into our Bodies Rabanus saieth Sacramentum ore percipitur in alimentum Corporis redigitur The Sacrament is receiued with the mouthe and is turned to the nourrishement of the Bodie But the Bodie of Christe as S. Cyprian saithe Est Cibus MeÌ„tis non Ventris is meate for the Minde not for the Belly So S. Augustine saith Panis iste interioris Hominis quaerit esuriem This Breade seeketh the hunger of the Inner Man Intus bibendo foelix sum Drinkinge in my harte within I am made happy Tertullian saith Ruminandus intellectu fide digerendus est That meate ought to be chewed with vnderstanding and to be digested with Faith Likewise Chrysostome Magnê° iste Panis qui replet MeÌ„tem non Ventrem This greate Breade that filleth the minde and not the belly Of this Breade S. Ambrose speaketh and not of the Sacrament that is receiued into the Bodie Wherefore it appeareth M. Hardinge was not wel aduised how litle this place woulde make for his purpose The Olde Father Origen saithe Accidit vt simpliciores quidam nescientes distinguere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda â—int vocabulorum similitudine falsi ad ineptas quasdam Fabulas figmenta inania se contulerint It happeneth that simple folke beinge not hable to discerne what thinges they be in the Holy Scriptures that are to be applied to the Inner Man and what to the Vtter beinge deceiued by the likenesse of Woordes turne themselues to vaine imaginations and foolishe Pabâ—es M. Hardinge The. 6. Diuision No man can speake more plainely hereof then Cyrillus Hierosolymitanus an Olde Auctour who wrote in Greeke and is extant but as yet remaininge in written hande and commen to the sight of fewe learned men his woordes be not muche vnlike the woordes of the Schoole Doctours Praebetur Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura Panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes Bodie saithe he is geuen vs in forme or figure of Breade Againe his Bloude is geuen vs in forme of VVine A litle after thâ—se woordes he saithe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne menâ—em adhibeas quasi Pani vino nudis sunt enim haec Corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet Panem Vinum nudum tamen firmeâ— te Fides ne gustatu rem diâ—udices quin potiùs pro certo ac comperto habe omni dubitatione relicta esse tibi impartitum Corpus sanguinem Christi Consider not saith this Father these as bare Breade and VVine For these are his Bodie and Bloude as our Lorde saide For although thy sense reporte to thee so much that it is bare Breade and VVine yet let thy Faith staie thee and iudge not thereof by thy taste but rather be right wel assured al doubte put aparte that the Bodie and Bloude of Christe is geuen to thee Againe he saithe thus in the same place Haec cum scias pro certo explorato habeas 180 qui videtur esse Panis non esse sed Corpus Christi item quod videâ—ur vinum non esse quanquam id velit sensus sed sanguineÌ„ Christi ac de eo Prophetam dixisse Panis Cor hominis confirmat firma ipse Cor sumpto hoc pane vtpote Spirituali VVhere as thou knowest this for a very certeÌ„tie that that which seemeth to be VVine is not VVine al be it the sense maketh that accoÌ„pte of it but the Bloude of Christ and that the Prophete thereof saide Breade strengtheneth the harte of man strengthen then thee selfe thy harte by takinge this Breade as that whiche is spiritual And in the .3 Catechesi this Father saith Panis Eucharistiae post inuocationem Sancti Spiritus non amplius est Panis nudus simplex sed Corpus c. The Breade of the Sacrament after praier made to the Holy Ghost is not bare and simple Breade but the Bodie of Christe No we sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe we ought to beleeue and to be verily assured that the Breade is no more Breade after Consecration but the very
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
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
a Fantasie or Shewe canne beare no Figure And in this sorte some thinke S. Paule saide Idolum nihil est An Idole is nothinge Thus S. Augustine saith Onlesse Sacramentes had a certaine Likenes of thinges whereof they be Sacramentes then no doubte they were no Sacramentes Thus Leo Gelasius and other Olde Fathers reason against the Heretique Eutyches Likewise Chrysostome reprooueth the Olde Heretiques Ualentinus Manicheus and Marcion Thus he writeth Quoniam isti eorumque sequaces negaturi erant hanc dispensationem Christi in Carne ideò nos in Memoriam Passionis semper reducit per hoc Mysterium vt nemo modò ne sit insanus seduci possit Bicause these Heretiques and others their â—isciples woulde denie this dispensation of Christe in the Fleashe therefore by this Mysterie he putteth vs euermore in Remembrance of his Passion that noman onlesse he be madde canne be deceiued And immediatly before he vseth these woordes which I haue els where alleged Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est If Christe died not as these Heretiques saie then whose Signe and whose Token is this Sacrifice In like manner Tertullian reasoneth against Marcion not ignorantly or blindely as M. Hardinge saith but directly and orderly and accordinge to the Woordes of Christe But if Tertullian had then benne persuaded of this Priuie and Secrete Presence that here is imagined and neuerthelesse woulde haue leafte the same and grounded his whole proufe vpon a Figure then had he not onely benne ignorant and presumptuous as here M. Hardinge maketh him but also a traitoure to his owne cause For if he had graunted this Newe Fantasie that the Accidentes in the Sacrament stande alone without any Subiecte then had he concluded fully with Marcion the Heretique and most directely against him self For thus woulde Marcion conclude vpon the same The Breade in the Sacrament is Fantastical That is to saie It seemeth Breade and is none Euen so the Bodie of Christe was Fantastical For it seemed a Bodie and was none Thus M. Hardinge and Marcion the Heretique builde both togeather vpon one fundation M. Hardinge The .11 Diuision And where as Tertullian vsethe this woorde Figure in this place it is not to be vnderstanded â–ª suche as the Figures of the Olde Testament be as though it signified the shewinge of a thinge to come or of a thinge absent whiche is wonte to be set against the trueth as contrarâ—e to the same but it is suche a kinde of Figure as doth couer the trueth present and so as it were ioined with the trueth 193 as it is wonte to be taken in the Newe Testament where is sheweth rather the manner of a thinge to be exhibited then that it taketh awaie the trueth of presence of the thinge whiche is exhibited For elles concerninge the trueth of Christes Bodie in the Sacrament if any man doubte what opinion he was of he sheweth him self plainely so to iudge of it as euer hath ben taught in the Catholike Churche VVhereof he geueth euidence in many other places But specially in his seconde booke to his wife exhortinge her not to marie againe to an Inâ—idel if she ouerliued him least if she did she shoulde not haue oportunitie to obserue the Christen Religion as she woulde Speakinge of the blessed Sacrament which was then commonly kepte of deuoute menne and wemen in their houses and there in times of persecution receiued before other meates when deuotion stirred them he saiâ—h thus Shal not thy huâ—bande knowe what thou eatest secretely before other meate And if he know it he wil beleue it to be breade 194 not him who it is called The Latine is recited before I omitte many other places whiche shewe him to acknowledge Christes Bodie in the Sacrament bicause I woulde not be tediouse whiche verily by no wreastinge can be drawen to the signification of a meere Figure The B. of Sarisburie One Clowde more M. Hardinge throweth in to dimne and shadowe the Daie light He casteth doubtes least some man woulde make this Holy Mysterie 〈◊〉 Figure of the Olde Testament But it is knowen euen vnto children that it is a Sacrament of Christes institution in the Gospel like as also is the Sacrament of Baptisme But the difference bitwéene the Sacramentes of the Olde Testament and of the New standeth not in conteining or coueringe as it is here surmised but in the Order and Manner and Euidence of Shewinge Whiche difference S. Augustine openeth in this sorte Sacramenta Legis fuerunt promissiones rerum complendarum nostra sunt indicia rerum completarum The Sacramentes of the Olde Lawe were promises of thinges to be perfourmed Our Sacramentes are Tokens of thinges that already be perfourmed Againe Lex Prophetae Sacramenta habebant praenuntiantia rem futuraÌ„ Sacramenta nostri temporis venisse testantur quod illa venturum praedicabaÌ„t The Lawe and the Prophetes had SacrameÌ„tes shewinge before a thinge that was to come But the Sacramentes of our time doo witnesse that the thinge is already come that by those Sacramentes was signified And againe Sacramenta Iudaeorum in Signis diuersa fuerunt à nostris in rebus autem Significatis paria The Sacramentes of the Iewes in outwarde tokens were diuers from ours but in the thinges Signified they were equal and one with ours Likewise againe he saithe In illis Carnalibus victimis Figuratio fuit Carnis Christi quam pro nostris peccatis fuerat oblaturus in isto autem Sacrificio est Gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In those fleashely Sacrifices there was a Signification of the Fleashe of Christe whiche he had to offer for our sinnes But in this Sacrifice there is a Thankesgeuinge and a Remembrance of the Fleashe of Christe whiche he hath already offered for vs. The New Fantasie of Beinge present Secretely or vnder Couerte is answeared before And where as for further proufe of Tertullians minde herein M. Hardinge hath here alleged certaine woordes of his vnto his wife vnderstande thou good Reader that wilfully he hath of purpose corrupted the same the rather to misleade thy simplicitie True it is that the Unfaithful that knoweth not Christe if he happen to sée the Breade of the Holy Mysteries wil iudge no further of it but that he séeth But what it meaneth or Signifieth or vnto what ende it is appointed he knoweth not But the Breade of the Sacramente by Christes Institution is Spiritual and Heauenly Breade euen as the Water of Baptisme is Spiritual and Heauenly Water Whiche thinge as Tertullian saithe the Infidel cannot sée But M. Hardinge hauinge smal regarde to his Readers iudgement hath witingely falsified his Translation changinge this Article It into Him Onely of his owne particular wilfulnesse contrary to al others Olde or New yea contrary to his owne Felowes Of whom one Translateth the same in this wise And if he know it
pro mensura credentium vel possibilitate sumentium diuersè nominatur Marueile not that the Woorde of God is called Fleashe For it is also called Breade and Milke and Hearbes and accordinge to the measure of the Beleuers or possibilitie of the Receiuers it is diuersly named Uerily S. Cyprian saithe not neither that the Sacramente is Christe nor that Christe is the Sacramente Therefore where as M. Hardinge woulde reason thus Christe is the Breade of Life Ergo The Sacramente is our Lorde and God he seemeth to presume ouer boldely of his Logique M. Hardinge The .4 Diuision Verily this holy Martyr acknowledgeth this SacrameÌ„t not for Lorde and Christ onely but 243 also for God by these woordes in his Sermon De Coena Domini Sicut in persona Christi Humanitas videbatur latebat Diuinitas ita Sacramento visibili ineffabiliter Diuina se infudit Essentia As in the Person of Christe the manhoode was seene and the Godhed was hidden so the Diuine Essence or Substance of God hath infused it into the visible Sacrament vnspeakeably The B. of Sarisburie Here is an other proper kinde of proufe euen like the reste O holy Cyprian yf thy manner of speakinge were not knowen the Simple might easily be deceiued I graunte here is a greate Amplification and Maiestie of woordes sutche as the holy Fathers haue muche delited to vse in their Sermons to the People but Specially intreatinge of the Sacramentes S. Ambrose saithe Sacerdos precem facit c. The Prieste maketh his Praier to sanctifie the Fonte and that the Presence of the whole Trinitie maye be in it Tertullian saithe The holy Ghoste commeth downe from Heauen and reasteth vpon the Water of Baptisme and sanctifieth it of him selfe Euen thus S. Cyprian saithe The Diuine Substance infuseth it selfe vnspeakeably into the Visible Sacramente None otherwise then as the Holy Ghoste or the whole Blissed Trinitie infuseth it selfe into the Water of Baptisme Paulinus seemeth to write muche agréeably to these woordes of S. Cyprian Sanctus in hunc Coelo descendit Spiritus amnem Coelestique Sacras Fonte maritat Aquas Concipit Vnda Deum The Holy Ghoste into this Water commeth downe from Heauen And ioineth the Heauenly Waters and these Waters bothe in one Then the Fonte receiueth God What can be spoken with greater Maiestie Then saithe he the VVater or the Fonte receiueth God Yf M. Hardinge out of these woordes of S. Cyprian be hable by this simple gheasse to prooue that the Sacramental Breade was called Lorde and God then by the like gheasse and the like woordes of Tertullian S. Ambrose Paulinus he maie also prooue that the Water of Baptisme was likewise called Lorde and God For the fourme and manner of speache is al one But these and other like Phrases be vsual and ordinarie emonge the Ancient learned Fathers S. Augustine writeth thus Baptismi Sanctitas pollui non potest Sacramento suo Diuina Virtus assistit The Holines of Baptisme cannot be defiled The Heauenly power is assistante vnto the Sacramente And againe Deus adest Sacramentis verbis suis God is Presente with his Woordes and Sacramentes Likewise S. Cyprian touchinge the halowinge of the Oile writeth thus In Sacramentis Virtus Diuina potentiùs operatur Adest Veritas Signo Spiritus Sacramento In Sacramentes the Heauenly Power woorketh mightily The Trueth is Presente with the Signe and the Holy Ghoste is Presente with the Sacramente Al these woordes of the holy Fathers notwithstanding I thinke M. Harding wil not cal neither the Water of Baptisme nor the Oile halowed Lorde and God M. Hardinge The .5 Diuision 244 Chrysostome doubteth not to cal the Sacrament God in this plaine saieinge Nolimus obsecro nolimus impudentes nos ipsos interimere sed cum honore munditia ad Deum accedamus quando id propositum videris dic â—ecum Propter hoc corpus non amplius terra cinis ego sum non amplius captiuus sed liber Let vs not let vs not for Gods sake be so shamelesse as to kil our selues by vnwoorthy receiuinge of the Sacrament but with reuerence and cleanesse let vs come to God And when thou seest the Sacrament set foorthe say thus with thy selfe by reason of this Bodie I am not more earth and asshes no more captiue but free The B. of Sarisburie Chrysostome saith M. Hardinge calleth the Sacramente God by plaine woordes First Chrysostome calleth not the Sacrament God by any manner or kinde of woordes Therefore wée may by plaine woordes and boldely say M. Hardinge here hath vttered an other greate vntrueth But Chrysostome intreatinge of the Holy Communion saith vnto the people Accedamus ad Deum Let vs come vnto God Here saithe M. Hardinge the Sacramente by these woordes is called God O when wil these men deale plainely and simply with their Readers M. Hardinge knoweth ful wel that he muche abuseth this good Olde Father and reporteth of him that he neuer thought He knoweth that wee come to God not by traueile of Bodie or by shiftinge of places but by inclininge and bendinge our hartes vnto God So S. Paule saithe Let vs goe with boldenesse to the Throne of Grace S. Augustine speakinge of the Sacrament of Baptisme agreeth fully with these woordes of Chrysostome Ad Medicum Christum hoc est ad percipiendum Sacramentum Salutis Aâ—ternae portantur Children are caried vnto Christe the Physician that is to say to receiue Baptisme whiche is the Sacrament of Euerlastinge Saluation By these plaine woordes of S. Augustine it appeareth that Comming to Baptisme is Comming to Christe Yet may not M. Hardinge conclude thereof that the Water of Baptisme was called Christe Our Comminge vnto Christe is Beléeuinge in Christe S. Augustine saith Quid est Accedite nisi Credite Accedite ad eum qui in vestris auribus praedicatur Accedite ad eum qui ante oculos vestros glorificatur Ambulando non laborabitis Ibi enim Acceditis vbi Creditis What is Come but Beleeue Come vnto him that is preached in your eares Come vnto him that is glorified before your eies Yee shal haue no paine in goeinge For there ye Come where ye Beleeue So Chrysostome Nunquid longè est a te Deus vt vadas ad locum aliquem Non includitur loco sed semper est in proximo Is God farre away from thee that thou shouldest neede to remooue to some place to come vnto him God is not conteined in any place but is euermore at hande Likewise saith Nazianzene Accede fidens ad Christum Riga pâ—des eius Come boldely vnto Christe and wasshe his feete Therefore S. Augustine saithe Accedant ad Iesum non Carne sed Corde non Corporis Praesentia sed Fidei Potentia Let them come vnto Iesus not with their Fleashe but with their Harte not by Presence of Bodie but by the power of Faithe Thus wee come
ought to haue remained vntil the morninge and likewise of Manna I wil rehearse that notable and knowen place of Cyrillus Alexandrinus His woordes be these Audio quòd dicant mysticam benedictionem si ex ea remanserint in sequentem diem reliquiae ad sanctificationem inutilem esse Sed insaniunt haec dicentes Non enim alius fit Christus neque sanctum eius corpus immutabitur Sed virtus benedictionis viuifica gratia manet in illo It is tolde me they saie that the mystical blessinge so he calleth the blessed Sacrament in case portions of it be kepte vntil the nexte daye is of no vertue to Sanctification But they be madde that thus saie For Christe becommeth not an other neither his Holy body is chaunged but the vertue of the consecration and the quickeninge or life geuinge grace abideth stil in it By this sayinge of Cyrillus we see that he accompteth the errour of our aduersaries in this Article no other then a meere madnes The Body of Christe saieth he whiche he termeth the Mystical blessinge because it is a moste holy Mysterie donne by consecration once consecrated is not chaunged but the vertue of the consecration and the grace that giueth life 250 wherby he meaneth that Fleashe assumpted of the VVoorde remaineth in this Sacrament also when it is kepte 250 verely euen so longe as the outwarde formes continewe not corrupte The B. of Sarisburie Trueth is not afraide of sclaunderous Tragedies Wée haue not cutte of our selues from the Catholique Churche of God Wée haue foresaken the dangerous companie of them that haue turned the Churche of God into a caue of Théeues whose companâ—e God by special woordes hath willed vs to foresake For thus the Almighty saithe vnto vs O my people come out from her and be not partetaker of her sinnes leaste ye take parte of her plagues The mater of Reseruation is onely pasted on and vtterly impertinente and nothinge belonginge to this question How be it onlesse M. Hardinge had vsed the aduantage of this Digression he had passed ouer this whole Article without naminge of any Doctour I graunte The Sacramente in the Olde time in some certaine Churches was Reserued how be it not to be woorshipped with godly honour but onely to be receiued in the holy Communion of the people And Origen emongst other godly Fathers séemeth to mislike the same For thus he writeth Dominus Panem quem Discipulis dabat non distulit nec seruari iussit in Crastinum The Breade that the Lorde gaue to his Disciples he differred it not nor willed it to be Reserued vntil the nexte daie But touchinge the force of this Article Cyrillus speaketh not one Woorde neither of Corporal presence nor of Fourmes nor of AccideÌ„tes nor of Crommes nor of Quantities nor of Qualities nor of Putrefaction or Corruption nor of the coÌ„minge of Christes Bodie nor of the Aboade or Departure of the same nor of any other the like M. Hardinges Mysteries Therefore this holy Father neither reprooueth our Doctrine nor chargeth vs as M. Harding imagineth with any madnesse But if he were now aliue he would accoumpte him madde and twise madde that would so madly raâ—ke his woordes to so vaine a purpose Concerninge the Reseruation of the Sacramente that Cyrillus speaketh of the mater stoode thus Sometimes after that the people had receiued the Holy Mysteries it happened that there remained some portions vntouched These portions so remaininge the godly Fathers that then were thought it not méete to turne to any profane vse but rather Reâ—erued them vntil the nexte daie to be receiued of the people in the Holy Communion For as yet there was no Priuate Masse knowen in the whole Churche of God throughout the worlde The Messalian Monkes repined heâ—eat and saide The Sacramente coulde not so longe continâ—we Holy Cyrillus answeareth them not that the Fleashe whiche Christe receiued of the Blissed Uirgin contineweth stil as inclosed in the Sacrament as it is vntruely reported by M. Hardinge but that Christes Institution the Mystical Benediction whiche he calleth the Quickeninge Grace continueth stil. And his reason is this for that al Sacramentes haue their vertue Power not of them selfe but wholy and onely from Christe Wherefore as Christe is one continueth stil without change euen so muste the Grace that Christe woorketh in vs by his Sacramentes be likewise one and continewe stil. And as there is no vertue in the Water of Baptisme but when it is vsed euen so there is no vertue in the Breade of the Holy Communion but likewise onely when it is vsed As for the Quickeninge Grace it is as wel in the one Sacramente as in the other S. Ambrose saithe Aqua Baptismatis habet Gratiam Dei Praesentiam Trinitatis The VVater of Baptisme hath the Grace of God and the presence of the Holy Trinitie And in the Nicene Councel it is written thus Cogita aquas plenas ignis Coelestis Imagine this VVater to be ful of Heauenly fiere And this Grace is not onely for one houre or twoo but lasteth continueth stil. So S. Augustine saithe Arca Testamenti quamuis ab hostibus capta Virtutem tamen suae Sanctificationis non amisit The Arke of God notwithstandinge it were taken and carried a waie by the Enimies yet it loste not the vertue of the former holinesse that was in it Yet may not M. Hardinge vpon occasion hereof either thinke or say that this Grace is Really and Substantially inclosed either in the one Sacramente or in the other Bâ—nauentura saithe Non est aliquo modo dicendum quòd Gratia continetur in Sacramentis essentialiter tanquam aqua in vase Hoc enim dicere est erroneum Sed dicuntur continere Gratiam quia eam Significant VVee may not in any wise saie That the Grace of God is conteined in the Sacramentes Substantially and in deede as VVater is conteined in a Vessel For so to say it were an errour But Sacramentes are saide to conâ—eine the Grace of God bicause they Signifie the Grace of God Here the Opinion that M. Hardinge séemeth to mainteine is condemned for an errour And this sentence allowed for true and Catholique Sacramentes are saide to coÌ„teine the Grace of God bicause they Signifie the Grace of God To conclude he saith Gratia est in animis non in Signis Visibilibus The Grace is in the Mindes or Soules of the receiuers not in the Visible Signes or Sacramentes FINIS THE XXIII ARTICLE VVHETHER A MOVSE c. The B. of Sarisburie Or that a Mouse or any other Woorme or Beaste may eate the Bodie of Christe For so some of our Aduersaries haue saide and taught M. Hardinge The .1 Diuision VVhereas M. Iuel imputeth this vile asseueration but to some of the aduersaries of his side he seemeth to acknowledge that it is not a doctrine vniuersally taught and receiued The like may be saide for his nexte
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