men and wemen to take some portion of the Sacrament home with them and to receiue it alone secretely and at their pleasures to make further doubte whether the partie so hauinge it might touche it and receiue it with his owne handes was a very nice question and méete for a Gentlewoman as Caesaria was to demaunde And so it séemed also to S. Basil as may appeare by his answeare For who so euer hath considered the olde Fathers shal finde this mater fully debated by the continual practise of the Churche S. Cyprian sheweth that in his time the people receiued the holy Mysteries of the Deacons with their handes and that one that had committed Idolatrie and afterwarde came to receiue the Communion amongst the faithful opened his hande and founde the Sacrament turned into Ashes The like manner of receiuinge is recorded also by Tertullian Dionysius Byshoppe of Alexandria hath these woordes in an Epistle vnto Sistus the Bishoppe of Rome touchinge the same speakinge of one that had receiued the Communion in the Churche After he had hearde the thankes geuinge and had sounded Amen with the reast and had been at the Table and had reached foorthe his hande to receiue the holy Foode c. Clemens of Alexandria thus vttereth the manner of the Churche there When certaine haue diuided the Sacrament as the order is they suffer euery of the people to take parte of it Nouatus the Heretike when he ministred the Communion to the people vsed to sweare them by that they had in their handes that is to say by the Sacrament that they woulde no more returne to Cornelius S. Augustine writinge against certayne letters of Petilian saithe thus I speake of him whose Cosse of peace ye receiued at the Ministration and in whose handes ye layde the Sacrament I leaue the storie betwéen S. Ambrose and the Emperour Theodosius and other sundry like authorities to the same purpose Yet bicause many haue béen superstitiously ledde and simply seduced herein by the doctrine of them that say O taste not this O touche not this whiche are nothinge els as S. Paule saithe but commaundementes and doctrines of menne hauinge a shew of wisdome in superstition and abasing of the minde I thinke it not amisse to note one special place out of the Councel of Constantinople concerninge the same The woordes of the Councel be these Wee doo in no wise admitte them that in steede of their hande make to them selues instrumentes of golde or of any other mater for the receiuinge of the holy Communion as men more regardinge a dead metal then the Image of God And if any Prieste receiue suche persons with suche instrumentes vnto the Communion sit him be Excommunicate and him likewise that bringeth them But if this gentlewomans doubte were not whether a lay man might safely touche the Sacrament but onely whether it were lawful for any suche one to minister the same vnto his owne mouthe S. Basil saithe it is no question custome already hath made it good For saithe he bothe the Eremites in the wildernesse and euery of the people in Egypte and Alexandria for the more parte haue the Sacrament at home and eche of them doothe minister it vnto him selfe Yea euen in the Churche after that the Priest hath distributed a portion of the Sacrament he that hath receiued it putteth it to his mouthe with his owne hande without any remorse or doubt of conscience and whether he receiue one portion of the Priest or moe the effecte and strength thereof is al one This is the very meaning of S. Basil al be it for plainnesse sake reseruing the sense I haue somwhat altered the woordes But muche I maruel how M. Hardinge can geather hereof his Priuate Masse Touchinge his fiue special notes if wée graunte them throughly euery one yet is he nothing the neare his purpose For his Masse is none of them The Eremites Sole receiuynge as it nothinge hindreth vs that denie not the facte so it nothing furthereth him vnlesse he will haue lay men and wemen to doo so stil. The reason that S. Basil maketh of custome and continuance being wel considered is very weake both for many other good and iust causes and also for that the same custome as it was neuer vniuersally receiued so vpon better aduise by order of the Churche it was cleane abolished For wyse men in Goddes causes haue euermore mistrusted the authoritie of Custome The Heretikes in olde time named Aquarij that in the Holy Ministration vsed water onely no Wyne notwithstanding they manifestly brake Christes Iustitution as our Aduersaries doo now yet they vphelde their doinges therein by longe Custome But S. Cyprian being then aliue wrote thus against them Victi ratione opponunt consuetudinem quasi consuetudo fit maior veritate c. Beynge ouercome with reason they defende them selfe by Custome as though Custome were better then the Truthe Wee may not prescribe of Custome but wee muste ouercome with reason Custome without trueth is the mother of erroure But be it that bothe the Reason were good and the Custome that longe sithence hath béen abolished had remained still Yet is not M. Hardinge hable out of this place precisely and vndoubtedly to proue his Priuate Masse For if a man shoulde say it may possibly be that these Eremites did not Minister seuerally eche man to him selfe alone but one of them vnto the reast of the Eremites dwellynge in the wildernesse as it appeareth diuersely they had times to méete and to pray togeather Or that the householders in Egypte and Alexandria Ministred not onely to them selues but also to their whole seueral families as it is written of Hippolytus Martyr that beinge a lay man he receiued the Communion of Iustinus beynge a Prieste and bare it home and Ministred the same to his Wife his Children and his Seruauntes If a man woulde thus say perhappes M. Hardinge woulde better bethinke him selfe of his Conclusions This sense may seeme to stande very wel with S. Basiles woordes notwithstandinge M. Hardinge in his Translation into Englishe hath openly falsified the same For whereas it is written in the Greeke and so likewise in the Latine They receiue of them selues Whiche may wel be vnderstanded that one of them receiued of an other for wante of a Prieste he hath otherwise wreasted it to come to his tune and hath turned it thus They doo Communicate with themselues alone Wherein al be it I wil not greately striue yet neither this woorde Alone nor these woordes with them selues can be founde either in the Gréeke or in the Latine This longe allegation of S. Basiles woordes with all the furniture thereof may shortely be geathered into this reason These Eremites beynge no Priestes receiued alone Ergo These Eremites beinge no Priestes saide Priuate Masse Further M. Hardinge saithe This Sole Receiuing was allowed by custome Ergo Priuate Masse likewise is
sequele in nature and by â–ª driâ—te of Reason that then the Accidentes onely remaine For witnesse and proufe whereof I wil not let to recite certaine moste manifest sayeinges of the olde and best approued Doctours The B. of Sarisburie M. Hardinge graunteth that this Doctrine hath no expresse Authoritie by precise termes neither in the Scriptures nor in the Ancient Councelles nor in any Olde Father Gréeke or Latine yet the Olde Fathers bothe Gréekes Latines in their kindes were counted Eloquent were thought â—able to vtter their Doctrine in expresse and precise woordes if there had béene then any suche Doctrine receiued in the Churche Wherefore findinge herein suche wante of al Antiquitie wee may be bolde expressely and in precise termes to say This séemeth to be a very New Doctrine restinge onely vpon a False Position and a litle coloured with drifte of Reason whiche Reason notwithstanding neuer entred into mans head within a whole thousande yéeres after that the Gospel had béene preached By like Position and by like drifte the Olde Heretiques the Manichees helde that al that outwardly appeared in Christe was nothinge els but Accidentes that is as M. Hardinge him selfe expoundeth it the Forme the Shape the Coloure the Weight and so in deede nothinge els but the Shew and Appearance and Fantasie of a Bodie From suche Doctours it appeareth these men haue receiued their New Doctrine For Doctour Tonstal confesseth It was first determined in the Councel of Laterane whiche was holden in Rome in the yeere of our Lorde a thousande twoo hundred and fifteene and that before that time it was euermore free for any man without empeachement of his Faithe to holde the contrary Likewise M. Hardinges owne Doctour Gabriel Biel saith Quomodo ibi sit Corpus Christi an per Conuersionem alicuius in illud an sine Conuersione incipiat esse Corpus Christi cum Pane manentibus Substantia Accidentibus Panis non inuenitur expressum in Canone Bibliae In what sorte the Bodie of Christe is there whether it be by the turning of any thing into that or wâ—thout any turning or Transubstantiation the Bodie of Christe beginne to be there togeather with the Breade bothe the Substance and Accidentes of the Breade remaininge it is not founde expressed in the Scriptures So likewise Duns him selfe saith De Sacramentis tenendum est sicut tenet Sancta Romana Ecclesia Nam verba Scripturae possent Saluari Secundum intellectum facilem VerioreÌ„ Secundum apparentiam Touchinge the Sacramentes we must holde as the holy Churche of Rome holdeth For the woordes of the Scripture might be saued without Transubstantiation by an easy and truer â–ª vnderstandinge in appearance Thus it appeareth by D. Tonstal that this Doctrine hath no grounde of Antiquitie and by Biel and Scotus that it hath no certaine Authoritie of Goddes woorde Upon this fundation whiche by their owne ConfessioÌ„ is vncertaine M. Hardinge buildeth vp the whole certaintie of this Article But he wil replie Christ saith This is my Bodie So the Arian Heretiques were hable to allege as many and as plaine woordes of Christe Pater maior me est My Father is greater then I. Neither euer was there any Heresie so grosse but was hable to make some simple shewe of Goddes Woorde But Christe saith not This Breade is nowe no Breade Or This Breade is Transubstantiate into my Bodie Or My Bodie is Really and Fleashely conteined vnder the Accidentes of this Breade But contrary wise the Euangelistes doo witnesse That Christe tooke Breade and S. Paule after Consecration sundrie times calleth it Breade and the holy Fathers expressely and constantly affirme that the Breade remaineth stil in Nature and Substance as it did before Neuerthelesse in that sense and meaninge that Christe spake in that Breade was Christes Bodie For in this case we maie not consider what Breade is in it self but what it is by Christes Institution As the Bodie of Christe is his very Natural Bodie So the Breade in it self is very Natural Breade And yet by waie of a Sacrament the Breade both is called and also is Christes Bodie So S. Paule saith The Rocke was Christe And S. Augustine saith Non dicit Petra Significabat Christum sed Petra erat Christus He saith not The Rocke Signified Christe but The Rocke was Christe The Rocke naturally in deede was a Rocke as it was before Yet bicause it gaue water to refreashe the people by a Sacramental vnderstandinge the Rocke was Christe So it is written Sanguis est Anima The Bloude is the Soule Whiche woordes rightly vnderstanded are true and yet to saie that Naturally and Really the Bloude is the Soule it were an erroure Unto whiche woordes of Moses S. Augustine by waie of Exposition resembleth these woordes of Christe This is my Bodie His woordes be these Possum interpreâ—ari praeceptum illud in Signo esse positum Non enim dubitauit Dominus dicere Hoc est Corpus meum cùm Signum daret Corporis sui I maie expounde that commaundement to consist in a Signe For Our Lorde doubted not to saie This is my Bodie when he gaue a Signe of his Bodie And to come neare to the Institution of Christes Supper S. Luke and S. Paule saie This Cuppe is the Newe Testament Yet was not the Substance and Nature of the Cuppe changed by any force of these Woordes neither was that Cuppe in deede and Really the Newe Testament Nowe As the Rocke was Christe The Bloude is the Soule The Cuppe is the Newe Testament remaininge notwithstandinge eche of them in theire seueral Nature and Substance Euen so is the Breade the Bodie of Christe remaininge stil notwithstandinge in the Nature and Substance of very Breade It is a Sacrament that Christe ordeined and therefore must haue a Sacramental vnderstandinge Uerily as Water remaininge stil Water is the Sacrament of Christes Bloude So Breade remaininge stil Breade is the Sacrament of Christes Bodie But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde 1215. Howe be it the determination of that Councel neither was General nor was euer Generally receiued For the Christians in Asia and Grecia and of al other partes of Christendome woulde neuer agree vnto it as it appeareth by the Councel of Florence but euermore refused it as an erroure But what special power had that Councel of Laterane to alter the Faith of the Churche and to change the sense of Goddes Woorde and to make that Catholique that before that time was neuer Catholique and to make that Heresie that for the space of twelue hundred yeeres and more before was no Heresie Certainely the Olde Catholique Fathers of the Primitiue Churche and these younge Fathers of the Churche of Laterane agrée not togeather For Gelasius saith Non desinit esse Substantia vel Natura Panis Vini It ceaseth not to be the Substance or Nature of Breade and
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
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
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
hanged vp ouer the Altare made in the forme and shape of a Dooue After this a litle before the ende of this treatise it followeth howe that S. Basile at the houre that he departed out of this life receiued that parte of the hoste himselfe which he had purposed to haue enterred with him in his graue and immediatly as he lay in his bedde gaue thankes to God and rendred vp the ghoste That this was a Priuate Masse no man can denie Basile receiued the Sacrament alone for there was no earthly creature in that Churche with him The people that answeared him were suche as Christe brought with him And that al this was no dreame but a thinge by the wâ—l of God doone in deede though in a vision as it pleased Christe to exhibite Amphilochius plainely witnesseth declaringe 〈◊〉 that one Eubulus and other the chiefe of that Clergie standinge before the gates of the Churche whiles this was in dooinge sawe lightes within the Churche and men clothed in white and hearde a voice of people glorifieinge God and behelde Basile standinge at the Altare and for this cause at his comminge foorthe fel downe prostrate at his feete Here M. Iuel and his consacramenâ—arâ—es doostagger I doubte not for graunte to a Priuate Masse they wil not what so euer be brought for proufe of it And therefore some doubte to auoide this authoritie must be deuised But whereof they should doubte verely I see not If they doubte any thinge of the bringinge of the breade and other necessaries to serue for consecration of the hoste let them also doubte of the Breade and fleash that Elias had in the ponde of Carithe Let them doubte of the breade and potte of water he had vnder the Iuniper tree in Bersabee Let them doubte of the potte of potage brought to Daniel for his dinner from Iewrie into the Caue of Lions at Babylon by Abacuk the Prophete But perhaps they doubte of the â—uthoritie of Amphilochius that wrote this storie It may wel be that they woulde be gladde to discredite that woorthy Bishop For he was that vigilant Pastour and good gouernour of the Churche who first with Letoius Bishop of Melite and with Flauimus Bishop of Antioche ouerthrew and vtterly vanquished the Heretiques called Messaliani otherwise Euchitae the firste parentes of the Sacrament arie heresie whose opinion was that the holy Eucharistie that is the blessed Sacrament of the Altare doothe neither good nor euil neither profiteth ought nor hurteth Euen as our Sacramentaries doo ascribe al to faithe onely and 40 cal the most woorthiest Sacrament none other but tokeninge breade whiche of it selfe hath no diuine efficacie of operation Therefore I wondre the lesse I say if they woulde Amphilochius his authoritie to be dimished But for this I wil matche them with great Basile who esteemed him so muche who loued him so intierly who honoured him so highly with the dedicatioÌ„ of so excellent woorkes I wil ioyne them also with the learned Bishop Theodoretus who seemeth to geue him so soueraine prayse as to any other Bishop he writeth his stories of neuer naminge him without preface of great honour nowe callinge him admirandum the wonderful at an other time Sapâ—â—enâ—â—ssimum the most wise and most commonly Laudatissimum mostprayse woorthy If they 〈◊〉 Basile him selfe whether he were a man woorthie to obteine by his praier of God such a vision it may please them to peruse what Gregorius Nyssenus what holy Ephrem of Syria and specially what Gregorie Nazianzene wrote of him whiche two Gregories be not affraide to compare him with Elias with Moses with S. Paule and with who so euer was greatest and for vertue of most renoume VVherby without al enuie he hath obteined of al the posteritie to be called Magnus Basile the greate much more for deserte of vertue and learninge then those other for merite of Chiualrie the Great Charles the Great Pompey the Great Alexander If they denie the whole treatise and say that it was neuer of Amphilochius dooinge that were a shifte in deede but yet the woorst of al and furthest from reason and custome of the best learned and muche like the facte of kinge Alexander who beinge desirous to vndoe the fatal knotte at Gordium a towne in Phrygia hearinge that the Empier of the worlde was boded by an olde prophecie to him that coulde vnknitte it not findinge out the endes of the strenges nor perceiuinge by what meanes he coulde doo it drewe foorth his swoorde and hewed it in pieces supplyinge wante of skil with wilful violence For thautoritic of this treatise this muche I can say Byside that it is set foorth in a Booke of certaine holie mennes liues printed in Colen and biside very great likelihoode appearinge in the treatise it selfe it is to be seene in the Librarie of S. Nazarius in the Citie of Verona in Italie writen in veleme for three hundred yeeres past bearinge the name of Amphilochius Bishop of Iconium The B. of Sarisburie If this serue not the turne nothinge I trowe wil euer serue The authoritie of S. Basile and Amphilochius is so greate the mater so cleare the wonder so straunge the antiquitie so auncient the fable so likely the dreame so plaine The original hereof at Verona in Italie in the Librarie of Nazarius keapte as a Relique faire writen in veleme aboue thrée hundred yéeres agoe Basile a woorthie Bishop Ephrem a holy Father Amphilochius a man that had conference with the heauenly powers Not one shewe or circumstance leafte out that may serue to winne credite And what shoulde néede so muche a doo if there were not some suspicion in the mater He that neuer saw this Booke nor knoweth the contentes thereof happely by suche circumstances and colours may be deceiued But I mee selfe haue had this vnknowen Doctour in my poore Librarie these twentie yéeres and more written likewise in veleme as true as faire and of as good recorde in al respectes as that other of Verona in déede not vnder the name of Amphilochius but no doubtes very auncient as it may soone appeare For the same Authour in the same booke hath written also the life of Thomas Becket who liued at the least seuen hundred yéeres after that Amphilochius this writer was dead Therefore that storie writen by him of one that was to come so many hundred yéeres after him must needes be a Prophecie and not a storie The very names of olde godly Fathers are woorthy of muche honoure But as it is wel knowen many vaine tales haue béene couered vnder the name of olde Fathers The life of S. Basile hath béene set foorthe fully and faithefully by sundrie olde woorthie writers as by his owne Brother Gregorius Nyssenus by his déere frende Gregorie Nazianzene by Gregorius Presbyter by Socrates by Theodoretus by Sozomenus by Nicephorus touched also in diuerse places by Chrysostome And not withstandinge of late yéeres he that wrote Vitas
meo est meum est Paruulus enim natus est nobis Filius datus est nobis The Bodie of Christ is of my Bodie and is nowe become mine For a Babe is borne vnto vs and a Sonne is geuen vnto vs. So saith S. Basile Participes facti sumus Verbi Sapientiae per Incarnationem Sensibilem vitam Carnem enim Sanguinem appellauit omnem illam Mysticam Conuersationem We are partakers of the woorde and of the wisdome whiche is Christe by his Incarnation and by his Sensible life For Fleashe and Bloude he called al his Mystical Conuersation So saith Gregorius Nyssenus Corpus Christi est omnis humana Natura cui admixtus est His Bodie is al mankinde whereunto he is mingled And thus Christe beinge in the wombe of the Blissed virgin became Fleashe of our Fleashe Boane of our Boanes And in that sense S. Iohn saith Verbum Caro factum est habitauit in nobis The woorde was made Fleashe and dwelt in vs. And therefore Christe calleth him selfe the Uine and vs the Branches S. Paule calleth Christ the Heade and vs the Bodie whiche be names of most neare and Natural Coniunction Touchinge Faith S. Paule saith Christus habitat in Cordibus nostris per FideÌ„ Christe by Faith dwelleth in our Hartes And S. Peter saith Hereby we are made partakers of the Diuine Nature So saith Ignatius By his Passion and Resurrection that is by our Faith in the same we are made the Members of his Bodie And notwithstandinge by these meanes Christe be in vs and we in him yet for as muche as bothe our life and Faithe is vnperfite as we dayly desire God to amende our Life and to augment our Faithe euen so we daily praie that this Coniunction bytwéene Christe and vs may be increased that Christe may come neare and neare into vs and that we may growe into a Perfite Man in him And to this ende God hath specially appointed vs his holy Sacramentes And therefore S. Paule saithe concerninge the Sacrament of Baptisme They that are Baptized are planted into Christe they haue put Christe vpon them by one Spirite they are Baptized into one Bodie S. Augustine saithe Ad hoc Baptismus valet vt Baptizati Christo incorporentur This is the vse of Baptisme that they that be Baptized may be incorporate into Christe Whiche woorde Incorporari he vseth also in sundrie other places speakinge of Baptisme In this respecte Dionysius saithe Baptizati transimus in Deum Beinge Baptized we are turned into God And Pachymeres saithe We are grafte into Christe and made one nature with him by Holy Baptisme Thus muche may suffice to discrie M. Hardinges sclender argument For notwithstandinge by the Sacrament of Baptisme Christe be Naturally in vs yet may not he therefore conclude that Christe is Naturally in the Sacrament of Baptisme Bonauentura saithe wel Non est aliquo modo dicendum quod Gratia continetur in Sacramentis essentialiter tanquam aqua in vase Hoc enim dicere est erroneum Sed dicuntur continere Gratiam quia eam Significant VVe may not in any wise say that the Grace of God is conteined in the Sacramentes as VVater in a vessel For so to say it were an errour But tâ—ey are saide to conteine Goddes Grace bicause they signifie Goddes Grace But Chrysostome saithe Christe mingleth his Bodie with our Bodies and driueth vs as it were into one lumpe of dough with him selfe This place woulde haue stande M. Hardinge in better steede if Chrysostome had saide Christe mingleth his Bodie with the Sacrament and driueth him selfe and it into one lumpe For this is it that shoulde be prooued Neither wil M. Hardinge say That either Christe mingleth him selfe with vs or we are made one lumpe of dowgh with him Simply and accordinge to the letter and without Figure Whereof he séeth it muste néedes folowe that muche lesse is Christes Bodie in the Sacrament accordinge to that he woulde haue the letter to sounde Plainely Simply or as he saithe Really and Fleashly and without Figure It is a vehement and a hoate kinde of speache suche as Chrysostome was most delited with farre passinge the common sense and course of trueth and therefore he him selfe thought it necessarie to correcte to qualâ—fie the rigour of the same by these woordes Vt ita dicam whiche is As it were or If I may be bolde so to saye In suche phrase of talke Anacletus saithe In oleo virtus Spiritus Sancti inuisibilis permista est The inuisible power of the Holy Ghost is Mingled with the Oyle And Alexander saithe In Sacramentorum Oblationibus Passio Domini miscenda est The Passion of Christe muste be Mingled with the Oblations of the Sacramentes So saithe Gregorius Nyssenus of S. Steuen Gratia Sancti Spiritus permixtus contemperatus per illum sublatus euectus est ad contemplationem Dei S. Steuen beinge Mingled and Tempered with the Grace of the Holy Ghoste was by him auanced and taken vp to the sight of God These and other suche like saieinges of holy Fathers may not be hardly preste according to the sounde of the letter but rather must be gently expounded and qualified accordinge to the sense and meaninge of the writer Chrysostomes purpose was by this woorde Massa whiche in this place signifieth a lumpe of dowgh to make resemblance vnto these woordes of S. Paule We are one Loafe and one Bodie And by suche Maiestie of speache the more to quicken and lifte vp our sprites and to cause vs thereby the better to consider that wonderful Coniunction and knittinge that is bitweene Christe and vs whereby either is in other he in vs and we in him and that euen in one persone in suche sorte as he is neither in the Angelles nor in the Archangelles nor in any other power in Heauen And therefore S. Paule saithe The Angelles he tooke not but he tooke the seede of Abraham But this wonderful Coniunction and as Chrysostome calleth it this mixture is wrought not onely in the holy Mysteries but also in the Sacrament of Baptisme And in that sense Leo saithe Susceptus à Christo Christumque suscipiens non est idem post Lauacrum qui ante BaptismuÌ„ fuit Sed Corpus Regenerati fit Caro Crucifixi A man receiued of Christe and receiuinge Christe in Baptisme is not the same after Baptisme that he was before But the Bodie of him that is Regenerate is made the Fleashe of him that was Crucified Likewise S. Augustine saithe Ergo gratulemur agamus gratias non solùm nos Christianos factos esse sed etiam Christum Intelligitis Fratres GratiaÌ„ Dei super nos Capitis Admiramini gaudete Christus facti sumus Si enim ille Caput est nos membra totus ille homo nos Let vs reioice
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
Bodie of Christe and the VVine no more VVine but his pretiouse Bloude though they seeme to the eye otherwise though taste and feelinge iudge otherwise and to be shorte though al senses reporte the contrary and al this vpon warrant of our Lordes woorde who saide these to be his Bodie and Bloude and that as he teacheth not in the Breade and VVine And further sithe we are taught by Eusebius Emissenus in Homilies of Easâ—er to beleeue terrena commutari transire the earthly thinges to be chaunged and to passe againe Creaturas conuerti in substantiam Corporis Christi The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude which is the very Transubstantiation and sithe Chrysostome saithe Panem absumi that the Breade is consumed away by the Substance of Christes Bodie And Damascen Breade and VVine Transmuâ—ari supernaturaliter to be chaunged aboue the course of nature and Theophylacte the Breade transelementari in Carnem Domini to be quite turned by chaunginge of the Elementes that is the mater of Substance it consisteth of into the Fleashe of our Lorde and that in an other place Ineffabili operatione transformari etiamsi Panis nobis videatur that the Breade is transformed and changed into an other substantial forme he meaneth that of our Lordes Bodie by vnspeakeable workinge though it seeme to be Breade Finally sithe that the Greeke Doctours of late age affirme the same doctrine amonge whome Samona vseth for persuasion of it the similitude whiche Gregorie Nyssene and Damascene for declaration of the same vsed before whiche is that in Consecration such manner Transubstantiation is made as is the Conuersion of the Breade in nourishinge in whiche it is turned into the Substance of the nourished Methonensis like S. Ambrose woulde not men in this mater to looke for the order of nature seinge that Christe was borne of a Virgin biside al order of nature and saithe that our Lordes Bodie in this Sacrament is receiued vnder the forme or shape of an other thinge lest bloude shoulde cause it to be horrible Niâ—olaus Cabasila saithe that this Breade is no more a Figure of our Lordes Bodie neither a gifte bearinge an Image of the true gifte nor bearinge any desâ—â—ription of the Passions of our Sauiour him selfe as it were in a Table but the true gifte it selfe the moste holy Bodie of our Lorde it selfe whiche hathe truely receiued reproches contumelies stripes whiche was crucified whiche was killed Marcus Ephesius though otherwise to be reiected as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne yet a sufficient of the Greeke Churches Faithe in this pointe affirminge the thinges offered to be called of S. Basile Antitypa that is the samplers and Figures of our Lordes Bodie bicause they be not yet Perfitely consecrated but as yet bearinge the Figure and Image referreth the Chaunge or Transubstantiation of them to the holy Ghost Donec Spiritus Sanctus adueniat qui ea mutet These giftes offered saithe he be of S. Basile called Figures vntil the holy Ghost come vpon them to chaunge them VVhereby he sheweth the Faith of the Greeke Churche that through the holy Ghost in Consecration the Breade and VVine are so chaunged as they may no more be called Figures but the very Bodie and Bloude of our Lorde it selfe as into the same chaunged by the comminge of the holy Ghoste VVhiche change is a chaunge in substance and therefore it may rightly be termed Transubstantiation whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance The B. of Sarisburie This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe I wil not cal his credite into question notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article that is to say like Accidens sine Subiecto A shewe of woordes without Substance He seemeth bothe in woordes and sense fully to agree with Chrysostome Oecumenius and other Gréeke Fathers that neuer vnderstoode this M. Hardinges Newe Religion He shutteth vp the Hearers bodily eyes wherewith they sée the Breade and Wine and boroweth onely the Inner eies of their mindes wherewith they may sée the very Bodie and Bloude of Christe whiche is that Breade that came from Heauen And herein notwithstanding his woordes be quicke violent the more to sturre and enflame the hartes of them vnto whom he speaketh yet he him selfe in plainest wise openeth cleareth his owne meaninge For thus he writeth Ne consideres tanquam Panem Nudum Panis Eucharistiae non est amplius Panis Simplex Nudus Consider it not as if it were Bare Breade The Breade of the Sacramente is no lenger Bare and Simple Breade Whiche woordes are naturally resolued thus It is Breade how be it not onely bare Breade but breade and some other thinge elles biside So where they of M. Hardinges side are woonte to saye Papa non est Purus homo The Pope is not a Bare man I trowe their meaninge is not That the Pope is no man but onely that he is a man yet besides that hath an other Capacitie aboue the condition and state of common men Of these woordes of Cyrillus we maye wel reason thus by the waye The Sacrament is not onely or Bare Breade Therefore it is Breade al be it not onely Bare Breade And thus the same Cyrillus that is brought to testifie that there remaineth no Breade in the Sacramente testifieth moste plainely to the contrary that there is Breade remaininge in the Sacrament And although this answeare of it selfe might séeme sufficient yet good Christian Reader for thy better satisfaction I praye thée further to vnderstande that as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie Bloude euen so and in like phrase and forme of woordes he speaketh of the Oile that they calle Holy of the Water of Baptisme and of other Ceremonies Of the Oile he writeth thus and further by the same expoundeth his meaninge touching the Sacramente Vide ne illud putes esse Vnguentum tantùm Quemadmodum enim Panis Eucharistiae post Sancti Spiritus Inuocationem non ampliùs est Panis Communis sed Corpus Christi sic Sanctum hoc Vnguentum non ampliùs est Vnguentum Nudum neque Commune sed est Charisma Christi Beware thou thinke not this to be Oile onely For as the Breade of the Sacrament after the Inuocation of the Holy Ghoste is no lenger Common Breade but the Bodie of Christe so this Holy oile is no lenger Baâ—e or Common Oile but it is the Grace of Christe By these woordes there appeareth like change in the one as in the other As the Oile is the Grace of Christe so is the Breade the Bodie of Christe and as the Nature and Substance of the Oile remaineth
not Heade Extra de election electi potestate Bonif. S. Fundamenta Ab ipso quasi quodam capite dona â—ua omnia diffundit in Corpus Socraâ—es li. 3. Ca. 21. Matthae 3. Actor 19. Paule the Head as wel as Peter Cregor li. 4. Epis. â—8 August contra literas Petiliani li. 1. ca. 5. August contra Epistolam Farâ—â—niant li. 2. c. 8. â—regor li. 4. Epist 38. The .125 Vntrueth â–ª For Peter onely excepted either of these titles resteth yet vnproued Esai 36. Daniel Cap. 7. Matth. 24. Daniel 8. 2. Thessalon 2. Aeneas Syluius Cyprian in Sermone de Ieiunio Tent at ione Origen in Matthae tractat 12. Dist. 99. Primae Sedis Sozom. li. 3. ca. 8. Concil Aphric Epist. ad Coelest â—regor li. 4. Epist. 34. 38. c. Anno. Domini 602. De Maior Obedien Vnam Sanctam IbideÌ„ in Glosa 9. Ques 3. Nemo Dist. â—1 Inferior sedes Esai 10. De Concessione Praebendae in Glosa a De electio electi potestate Significasti b Dist. 40. Si pp. Extra de Constitution Licet Durand li. 2. c De translatio Episcopi Quâ—to In Closa d De concessio Praebendâ— Proposuit In Glosa e De Maior obedien Vnam Sanctam f Clem. de Appellationib Pastoralis g De Maior Obedien Solitae in Glosa h Desenten re iudicata Ad Apostolicae i Psalm 91. k Dist. 96. Si Imperator In Glosa l Dist. 96. Satis euidenter m Iohan. 22. De verbor signifiâ— In glosa CuÌ„ inter n In Concil Lateranen Sub Iulio o 1. Corin. 4. p 11. Quaest. 2. Priuilegium q 25. Quaest. 2. Sic decet The .126 Vntrueth For M. Harding is not hable to proue that the people in the Primitiue Churche vvas thus taught Matth. 〈◊〉 Marâ— 14 Luc. 22. 1. Cor. 11. Luc. 〈◊〉 The .127 Vntrueth For this is no parte of our Doctrine Dissension and Contradiction of M. Hardings side Io. Fischerus coÌ„tra Captiuita BabilonicaÌ„ N. 8. O. D. Smythe De Eucharist Stephan Gardinerus D. Smythe Ste. Gardiner in the Diuels Sophistrie fol. 6. De Con. Dist. 2. Ego Berengarius Ste. Gardiner in the Diuels Sophistrie fo 15. De Con. Dist. 2. Ego Bereng Manibus tractari frangi dentibus atteri Hierom. ad Gala Cap. 1. Pan. De Leg. Senatuscon longa consuetud Contra legem August De fide operib ca. 4. Figure Augustin Super LeuiticuÌ„ quaest 57. 1. Corin. 10. Basil. De Poenitentia â–ª Augustin 〈◊〉 Psalmum 3. Tertul. contra Marcionem li. 4. Ambros. de illiâ— qui initiantur Mysterijs Cap. Vltimo Augusti de Doctrina Christiana li. 3. Cap. 5. The Bondage of the Soule Figure Ibidem The Deathe of the Soule Deutero 5. Exod 20. Psalm 5. Galat. 3. Roman 5. Chrysost. ad populum Antioch Hom. 60. Ephes. 5. 1. Iohn 4. Sursum corda Chrysost. in â— Corint 10. Hom. 24. Augustin in Iohan tractat 50. Bernard De Coena Domini Figure Ephes. 3. The .128 Vntruthe Ioined vvith dangerous Doctrine Ioan. 6. 1. Corinth 2. Ambrosi in Psalm 118. Sermo 18. Augustin de Câ—uita li. 2â— ca. 20. Non solùm Augustin de Vtilitate poenitentiae ca. 1. Manducauerunt eundem cibum quem nos Augustin in Sermone ad infantes Citatur a Beda 1. Cor. 10. Quando ipse hoc quod illud Sacramentum significat inuenit The .129 vntruth loined vvith vâ—true report For vvee vnderstand these vvords of Christes very Fleash and Bloud Ca. 6. Iohn 6. Spiritual eatinge Augustin iâ— Psalm 98. Basilius in Psal. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Epist. 95. August in Ioan. tracta 26. Ibidem De consecratione Dist. 2. In quibus Origen in Canti Cantico hom 2. Tertulâ— De Resurrecti carnis Chrysost. ex varijs locis in Matthae hom 9. Augustin in Ioan. tracta 26. Chrysostom in Iohan. hom 47. Augustin De doctrina Christiana li. 3. ca. 16 Origen in Prologo in Cantica Canticorum Hieronym li. 3. in Matthae cap. 17. Augustin in Iohan tracta 11. Tertull. De resurrectione Carnis Nico. Lyra in Psalm 110. Origen in Prologo in Cantica Canticorum Raban Maurus li. 1. ca. 31. Augustin Iohan tracta 26. A simple proufe For Christe like vvise shevveth his Omnipotent povver in the vvater of Baptisme Augustin in Ioan. tractat 27 Illi enim putabant eum erogaturum corpus suum Certè vel tunc intelligetis quòd Gratiae eius non consumitur morsibus Chrysost. in 1. Corin. 10. ho. 24 Hieronym ad HedibiaÌ„ quae 2. Cyrill ad obiection Theodor. Anathematis 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nico. Lyra in Psalm 110. Chrysostom in Matthae hom 51. August in IohaÌ„ Tract 5. August contra literas Petiliani li. 3. ca. 49. Leo de Natiuita Sermone 4. The .130 Vntrueth For not one of the Ancient Fathers euer vsed any of these termes touchinge Christes presence in the Sacrament The .131 Vntrueth For M Hardiâ—ge him selfe is forced in the same vvoordes to acknovvledge a greate many figures Accordinge to the letter Hoc Est. Erit Tradituâ— Frangitur Facite Panis Accepit Benedixit Fregit Dedit August de Doctrina Christiana li. 3. ca. 5. Origen Hom. 7. In Leuiticum Tertull. contra Marcio li. 4. Augustiin in Psalm 3. Augustin Ad Bonifacium Epist 23. The .132 Vntruthe For the Fathers neuer vsed these termes The .133 Vntruâ—th For biside S. Augustine S. Hâ—â—â—rome S. Ambrosâ— and others Iohan. Scotus and Bertramus vvrote here of 200. yeeres before Berengaâ—â— The .134 Vntrueth For the Olde vvriters in this case vsed them neuer Berengarius The .33 Diuision Iohannes Scotus Bertramus Lanfrancus De Sacramen Eucharistiae Ambros. De Sacramentis li. 4. ca. 4. Sacramentum res Sacramenti Acta Apost c. 3. Augustin De Con. Dist. 2. Qui Manducas Augustin De Doctrina Christiana Augustin ad Eonifaci Epist. 23. Augustin De Catechizandis Rudibus De Consec Dist. 2. Ego Berengarius This is an horrible blasphemie â—losa ibidem Lib. 1. Cap. 1. Luc. 3â— 1. Cor. 15. Psalm 22 Ephes. 1. Philippen 2. Philippen 3. Augustin coÌ„tra Adimantum ca. 13. 1. Corin. 15. Marcus Antonius Constantius Ad obiectum 144. Christes Bodie Deified Augusti contra Faust. Manichaeum li. 11. ca. 2. Eutyches in Concilio Chalcedon August Retracta lib. 1. cap. 22. Augustin Epist. 57. ad Dardanum Augustine in Psalm 49. Dionysius De Eccle. Hierar cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CypriaÌ„ de zelo liuore Et li. 2. Epist. 8. Clemens in Protreptico Dionysi De Ecclesiast Hierar cap. 1. Ad Ephesi 1. Hieronym ad Ephes. ca. 1. Galat. 2. Augustin in Iohan tractat 88. Angelomus in 1. Regum ca. 1. Augusti contrae Epistolam Fundamenti cap. 23. De Cons. Dis. 2. De hac Chrysostom in Iohan. hom 47. Augustin de Doctrina Christiana li. 3. ca. 16. Clemens Alexdrin in Paedagogo lib. 2. ca. 2. Augusti Contra liter Petilian lib. 2. cap. 8. Athanasius de Peccato in Spiritum Sanctum The
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