Sacrifice of the Sonne of God onely by the vnwoorthinesse of the Priest This is the Iust Iudgement of God that who so endeuoureth him selfe to deceiue and blinde others shal be deceiued blinded him selfe For Dionysius vseth the very like woordes speakinge of the Sacramente of Baptisme Sacerdos cogitans negotij magnitudinem horret atque haesitat The Prieste consideringe the weight of the mater is in an horrour and in an agonie Likewise S. Basile excuseth his owne vnwoorthinesse of hearinge the Woorde of God Quae autis digna est magnitudine earuÌ„ rerum quae dicuntur Cogitemus quisnam ille sit qui nos affatur What eare is woorthy to heare the Maiestie of these thinges Let vs consider who it is that speaketh to vs. S. Paule speakinge of the Glorie and Puisance of the Gospel in the ende in respecte of his owne vnwoorthinesse vseth this Exclamation Et ad haec quis idoneus And who is meete to publishe and to speake these thinges S. Cyprian saithe Wee are not woorthy to looke vp into Heauen and to speake vnto God O saithe he what merciful fauoure of our Lorde is this that wee maie calle God our Father and euen as Christe is Goddes Sonne so maie wee be called the Children of God Quod nomen nemo nostrum in Oratione auderet attingere nisi ipse nobis sic permisisset orare Whiche Name of Father none of vs in our Praiers woulde dare to vtter sauinge that he hath geuen vs leaue so to praie By these the sclendernes of M. Hardinges reason maie soone appeare The Prieste excuseth his owne vnwoorthines Ergo He offereth vp the Sonne of God It is a Fallax Ex meris Particularibus or A non distributo ad distributum and concludeth in Secunda Figura Affirmatiuè An erroure knowen vnto Children M. Hardinge The .9 Diuision Irenaeus receiued the same from S. Iohn the Euangelist by Polycarpus S. Iohns scholar He declareth it with these woordes Eum qui ex creatura Panis est accepit gratias egit dicens Hoc est Corpus meum Ft Calicem similiter qui est ex creatura quae est secundum nos suum Sanguinem confessus est Nouâ— Testamenti nouam docuit Oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offerâ— Deo De quo in duodecim Prophetis Malachias sic praesignificauit Non est mihi voluntas in vobis dicit Dominus exercituuÌ„ munus non suscipiam de manu vestra He tooke that whiche by creation is breade and gaue thankes saiynge This is my Bodie And likewise the Cuppe ful of that Creature whiche is here with vs and confessed it to be his Bloude and thus taught the newe Oblation of the Newe Testament which the Churche receiuing of the Apostles dooth offer to God through the whole worlde whereof Malachie one of the twelue Prophetes did prophecie thus I haue no liâ—inge in you saithe our Lorde almightie neither wil I take Sacrifice of your handes bicause from the risinge of the sonne to the goinge downe of the same my name is glorified amonge the Nations and Incense is offered to my name in euery place and pure Sacrifice for that my name is greate amonge the Nations VVhat can be vnderstanded by this newe Oblation of the Newe Testamente other then the Oblation of that whiche he saide to be his Bodie and confessed to be his Bloude And if he had offered Bread and VVine onely or the Figure of his Bodie and Bloude in Bread and VVine it had beene no Newe Oblation for suche had beene made by Melchisedech longe before Neither can the Prophecie of Malachie be vnderstanded of the Oblation of Christe vpon the Crosse for as muche as that was doone but at one time onely and in one certaine place of the worlde in Golgotha a place without the gates of Hierusalem neare to the walles of that Citie Concerninge the Sacrifice of a contrite and an humbled harte and al other Sacrifices of our deuotion that be mere Spiritual they can not be called the Newe Oblation of the Newe Testament for as muche as they were doone as wel in the Olde Testamente as in the Newe neither be they altogeather pure VVherefore this place of Irenaeus and also the Prophecie of Malachie wherwith it is confirmed must needes be referred to the Sacrifice and Oblation of the Bodie and Bloude of Christe daiely throughout the whole worlde offered to God 226 in the Masse whiche is the external Sacrifice of the Churche and proper to the Newe Testament whiche as Irenaeus saithe the Churche receiued of the Apostles and the Apostles of Christe The B. of Sarisburie Here at laste M. Hardinge hath founde out the name of a Sacrifice that was not denied him But the Sacrifice that he hath so longe sought for and hath so assuredly promised to finde hitherto he hath not founde For Irenaeus not once nameth neither the Masse nor this Real Oblation of the Sonne of God vnto his Father Thus onely he saith God hath vtterly misliked and refused the olde Carnal Sacrifices of the Iewes and hath taught vs to offer vp the Newe Sacrifice of the Newe Testamente accordinge to the Prophecie of Malachie This Sacrifice M. Hardinge imâ—gineth can be none other but the offeringe vp of Christ in the Masse These Conclusions be very suddaine The Olde learned Fathers coulde neuer vnderstande so muche One of M. Hardinges owne Newefounde Doctours Martialis saith thus Oblatio munda non tantùm in Ara Sanctificaâ—a offertur sed etiam vbique The pure Sacrifice whiche Malachie meaneth is offered not onely vpon the Holy Aultare or Communion Table but also euerywhere M. Hardinge saithe It is offered onely vpon the Aultare Martialis saithe It is offered euerywhere and not onely vpon the Aultare Certainely if Malachie meante the Sacrifice that may be offered in al places and without an Aultare as Martialis saithe then he meante not the Sacrifice of the Masse Tertullian saithe That the Prophete Malachie by that Pure Sacrifice meante the Preachinge of the Gospel the offeringe vp of a Contrite Harte and praier proceedinge from a pure Conscience S. Hierome likewise expoundeth the same of the Sacrifice of Praier and openeth it by these Woordes of the Prophete Dauid Let my Praier be directed as incense before thy sighte S. Augustine calleth the same Sacrificium Laudis Gratiarum actionis The Sacrifice of Praise and of Thankesgeuinge In like sorte Irenaeus also expoundeth his owne meaninge Ecclesia offert Deo cum Gratiarum actione ex Creatura eius Est ergo Altare in Coelo Illuc Preces Oblationes nostrae diriguntur The Churche offereth vpto God not his owne and onely Sonne but â— Natural thinge of Goddes Creation Neither is our Aultare here in Earthe but in Heauen Thither our Praiers and Sacrifices be directed So likewise Eusebius saith Sacrificamus incendimus Memoriam Magni illius Sacrificij
remembraunce of his passion and death and to be vsed al times vntil his comminge But what so euer he or al other the forerunners of Antichrist speake or woorke against it al that ought not to ouerthrowe the faith of good and true Christian men hauing for proofe therof beside many other places of holy scripture the figure of Melchisedech that was before the lawe the prophecie of Malachie in the lawe and lastly and most plainely the 5 institution of Christe in the newe testament VVhiche he lefte to the Apostles the Apostles to the Churche and the Churche hath continually kepte and vsed through the whole worlde vntil this daye Touchinge Doctours they haue with one consent in al ages in al partes of the worlde from the Apostles time forewarde bothe with their example and also testimonie of writinge confirmed the same faithe They that haue bene brought vp in learninge and yet through corruption of the time stande doubtful in this pointe let them take paines to trauel in studie and they shal finde by good auncient witnes of the priestes and Deacons of Achaia that 6 S. Andrewe the Apostle touching the substance of the Masse woorshipped god euery day with the same seruice as priestes now doo in celebrating the externals Sacrifice of the Churche They shal finde by witnes of Abdias first Bishop of Babylon who was the Apostles scholer 7 and sawe Christour sauiour infleshe and was present at the passion and martyrdome of S. Andrewe that S. Mathew the Apostle celebrated Masse in Ethiopia a litle before his Martyrdome They shal finde by reporte of an auncient Councel general that S. Iames wrote a Liturgie or a forme of the Masse They shal finde that Martialis one of the LXXII Disciples of Christe and Bishop of Burdeaulx in Fraunce sent thither by S. Peter serued god in lyke sorte 8 They shal finde in Clement the whole order and forme of the Masse set foorth by the Apostles them selues and the same celebrated by them after our lorde was assumpted before they went to the orderinge of Bishops priestes and the .vii. Deacons accordinge to his institution and the same right so declared by Cyrillus Bishop of Hierusalem In mystagogicis orationibus They shal finde the same most plainely treated of 9 and a forme of the Masse much agreable to that is vsed in these daies in writing set foorth by S. Dionyse whom S. Paule conuerted to the faith of whom it is mencioned in the actes of the Apostles who had conference with S. Peter Paule and Iohn the Euangelist and much acquaintance with Timothe Thus doo I geue the good Christen reader but a taste as it were of proofes without allegation of the woordes for confirmation of thy faith concerning the blessed Masse out of the Scriptures Apostles and Apostolike men 10 I doo further referre the to Iustinus the Martyr and Philosopher To Irenaeus the Martyr and Bishop of Lions who lyued with the Apostles scholers To the olde Bishop and Martyr Hippolytus that liued in Origens time who in his oration De consummatione mundi extant in Greeke maketh Christe thus to saye at the general iudgement vnto Bishops Venite Pontifices qui purè mihi Sacrificium die nocteque obtulistis ac pretiosum corpus sanguinem meum immolastis quotidie Comeye Bishops that haue purely offered Sacrifice to me daie and night and haue Sacrificed my pretious bodie and bloud dayly 11 Finally I referre them in steede of many to the two woorthy fathers Basile and Chrisostome whose Masses be lefte to the posteritie at this time extant 12 Amongst al Cyrillus Hierosolymitanus is not to be passed ouer lightly who at large expoundeth the whole Masse vsed in Hierusalem in his time the same which now we finde in Clement much like to that of Basile and Chrysostome and for the Canon and other principal partes to that is now also vsed in the Latine Churche As for the other Doctours of the Church that folowed the Apostles and those Apostolike men many in number excellent in learning holy of life to shew what may be brought out of their woorkes for proufe of this mater that thâ—oblation of the body and bloud of Christ in the Masse is the Sacrifice of the Church and proper to the new testament it woulde require a whole volume and therefore not being moued by M. Iuelles chalenge to speake specially thereof but as it is priuate after their meanige and many good treatises in defence of this Sacrifice beinge set foorth already in printe at this present I wil say nothing thinkinge hereof as Salust did of Carthago that great citie that it were better to keepe silence then to speake fewe The B. of Sarisburie God graunte vnto al his people the spirite of wisedome and vnderstandynge that they may be hable to discerne the Spirites whether they be of God or no that they may take héede of false Prophetes and geue eare to the voice of the Prince of Pastours flie the voice of strangers and beware of blinde guides that so often haue deceiued them Here M. Hardinge a litle ouermuch inflameth his choler and whom he listeth he calleth the enemies of the Sacrifice and the forerunners of Antichriste and what not euen with the same spirite that the Pharisies sometime saide Steuen had spoken against the holy Temple or Christe had vttered blasphemie against God I wil not answeare heate with heate but in such kinde of eloquence wil rather geue place As touchyng the mater M. Harding knoweth that S. Gregorie calleth him the forerenner of Antichrist not the saith Christ hath made a ful sacrifice for sinne once for al vpon the Crosse but that vaunteth him selfe aboue his brethren as did Lucifer and nameth him selfe an vniuersal Bishop ouer the whole Churche of Christe Such a one S. Gregorie calleth the forerenner of Antichrist And where as he calleth vs at his pleasure the enemies of the holy Sacrifice woe were vnto vs if we had not that Sacrifice We know that Christe is that lambe of God that hath taken away the sinnes of the worlde and that there is no name or Sacrifice vnder heauen wherby we can be saued but onely the name and Sacrifice of Iesus Christe And bicause we know that this Sacrifice is sufficient therefore we flie to no Sacrifice made by man The Sacrifice saith M. Hardinge commonly called the Masse But why sheweth he not of whom it is so called Uerely neither the Hebrues in their tongue nor the Gréekes in their tongue nor Christe nor his Apostles nor Tertullian nor S. Cyprian nor Origen nor Lactantius nor S. Hierome nor S. Augustine in any bookes vndoubtedly knowen for theirs nor his owne doctours Clement Abdias Hippolytus euer vsed the name of Masse Therefore it is maruel that he would say the Sacrifice is so commonly called the Masse If it might haue
were Bishop in Millaine two and twentie yéeres and more beinge also so holy a man as few the like in those daies yet M. Hardinge can not learne that euer he saide priuate Masse but onely when he lay breathlesse in his death bedde M. Hardinge The .23 Diuision Nowe that I haue thus proued the single Communion I vse their owne terme I desire M. Iuel to reason with me soberly a woorde or twoo Howe say you sir Doo you reproue the Masse or doo you reproue the Priuate Masse I thinke what so euer your opinion is herein your answeare shal be you allowe not the Priuate Masse For as touchinge that the oblation of the Bodie and Bloude of Christe done in the Masse is the Sacrifice of the Churche and proper to the newe Testament 33 commaunded by Christe to be frequented accordinge to his institution if you denie this make it so light as you liste al those authorities whiche you denie vs to haue for proufe of your greate number of articles wil be founde against you I meane Doctours general Councels the most auncient the examples of the primitiue Churche the Scriptures I adde further reason consent vniuersal and vncontrolled and tradition If you denie this you must denie al our religion from the Apostles time to this day and now in the ende of the worlde when iniquitie aboundeth and charitie waxeth colde when the Sonne of man cominge shal scarsely finde faithe in the earthe beginne a newe And therefore you M Iuel knowinge this wel yenough what so euer you doo in deede in woorde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallowe yea most vehemently to improue the Priuate Masse The B. of Sarisburie Hitherto M. Hardinge hath brought Doctours without Reason nowe he bringeth Reason without Doctours And howe say you sir saithe he Doo you reproue the Masse Or doo you reproue Priuate Masse I trust he hath not so soone forgotten wherof he hath discoursed al this while Neither dothe the mater reast vpon that pointe what I liste to allowe or disallowe but what he can proue or not proue by the Scriptures and by the auncient Councels and Fathers But marke wel good Christian Reader and thou shalt sée how handesomely M. Harding conueieth and shifteth his handes to deceiue thy sighte Firste he hath hitherto foreborne bothe the name and also the proufe of Priuate Masse and onely hath vsed the woordes of Sole Receiuinge and Single Communion and so hath taken paines to proue that thinge that was neuer denied and that thinge that we denie and wherein the whole question standeth he hath leafte vtterly vntouched Now he demaundeth whether I reproue the Masse or the Priuate Masse what meaneth this that Priuate Masse and Sole Receiuing be so sodainely growen in one Surely M. Hardinge wel knoweth that the nature of these woordes is not one Neither who so euer receiueth alone dothe therefore of necessitie say Priuate Masse This so sodaine alteringe of termes may bréede suspicion That he further interlaceth of the Sacrifice of the Newe Testament is an other conueyance to blinde thy sight as vtterly nothinge makinge to this purpose For neither doth the Sacrifice importe Priuate Masse nor dooth Sole Receiuinge implie the Sacrifice Yet for shorte aunsweare we haue that onely Sacrifice of the Newe Testament that is the Bodie of Iesus Christ vpon the Crosse ▪ that Lambe of God that hath taken awaye the sinnes of the worlde The vertue of whiche Sacrifice endureth for euer To this euerlastinge Sacrifice the Sacrifice that is imagined in the Masse is méere iniurious And where as M. Hardinge saith If you denie this you must denie al our Religion from the Apostles time vntil this day These be but emptie woordes without weigh and proue nothinge In my litle Booke saith he I disallowe the Priuate Masse If he fynde faulte with my Booke for that it is litle he might consider it is but a Sermon and therefore no reason it shoulde be great Yet is it a great deale longer then eyther Hippolytus Martyr or the fable of his Amphilochius of whom notwithstandinge their shortnesse he maketh no smal accompte And where he saithe I dissallowe Priuate Masse I disallowe that thinge that infinite numbers of Godly and learned men haue disallowed and that M. Hardinge him selfe not longe sithens openly and earnestly disallowed bothe in Schooles and Pulpittes vntil he was sodainely perswaded to the contrary onely by the alteration of the state Of these twoo woordes Priuate Masse I can no better saye then S. Gregorie sometime saide of that Antichriste shoulde be called Deus God Si quantitatem vocis perpendimus sunt duae syllabae sin pondus iniquitatis vniuersa pernicies If wee weight the quantitie of the woorde they are but two syllables but if we wey the weight of the wickednesse it is an vniuersal destruction M. Hardinge The .24 Diuision Vpon this resolution that the Masse as it is taken in general is to be allowed I enter further in reason with you and make you this argument If Priuate Masse in respecte onely of that it is Priuate after your meaninge be reproueable it is for the single Communion that is to saie for that the priest receiueth the Sacrament alone But the single Communion is lawful yea good and godly Ergo the Priuate Masse in this respecte that it is Priuate is not reproueable but to be allowed holden for good and holy and to be frequented If you denie the firste proposition or Maior then muste you shewe for what els you doo reproue Priuate Masse in respecte onely that it is Priuate then for single Communion If you shewe any thinge els then doo you digresse from our purpose and declare that you reproue the Masse The Minor you cannot denie seinge you see howe sufficiently I haue proued it And so the Priuate Masse in that respecte onely it is priuate is to be allowed for good as the Masse is The B. of Sarisburie Out of al these former authorities of Tertullians Wife Monkes in the wildernesse Laye menne Wemen and Boyes M. Hardinge geathereth this conclusion whiche as he woulde haue folke thinke standeth so soundely on euery side that it cannot possibly be auoided The Priuate Masse is single Communion Single Communion is lawful Ergo Priuate Masse is lawful This Syllogisme vnto the vnskilful may séeme somewhat terrible as a visard◠vnto a childe that can not iudge what is within it But M. Hardinge that made it knoweth it is vaine and woorthe nothinge And that it may the better appeare I wil open the errour by an other like The Ministration of Priuate Masse is a single Communion Single Communion is lawful for a woman Ergo the Ministration of Priuate Masse is lawful for a woman It is al one kinde of argument of lyke forme and like termes And as this is deceiteful so is the other likewise deceiteful The errour is in the Seconde Proposition whiche is called the
and teache al nations baptizinge them c. And yet the Churche hâ—â—h not feared to baptize Infantes that be without capacitie of teachinge and for the due administration of this Sacrament to many â—ath thought powring or sprinklinge of water vpon them sufficient though this be not spoaken of I say it is muche to be considered to this purpose that the Apostles â—â—ickte not for a time to alter and change the very essential forme of woordes with which Christe woulde this Sacrament to be ministred For whereas he commaunded them to baptize in the name of the Father and of the Sonne and of the Holy â—host they Baptized in the name of Iesus Chiste 54 Onely intendinge thereby to make that to be of more fame and celebritie So to retourne to the Sacrament of the Body and Bloud of Christe whereof we treate no man can denye but many thinges were at th'insâ—itution of it doone by th' example of Christe and by him commaunded whiche now be not obserued and yet in that respecte no faulte is founde Christe washed the Apostles feete and gaue them an expresse commaundement to doo the same with these moste plaine woordes If I that am your Maister and Lorde haue vvashed your feete you also ought to vvashe one an others feete For I haue geuen you an example that as I haue doone you doo so likevvise Whiche commaundement of Christe accordinge to the outwarde letter verely bindeth no lesse then these woordes Drinke ye al of this yet this commaundement is not keapt but cleane growen out of vse Though it appeare by S. Bernarde who calleth it Magnum Sacramentum A greate Sacrament and longe before by reporte of S. Cyprian that Christe did not onely wasshe his Apostles feete but commaunded also by solemne request and ordeined that the Apostles afterwarde should doo the same VVhether this ordinance of Christe hath been abolisshed for that it should not be thought a rebaptization as it may be geathered of S. Augustine or for any other cause it forceth not greatly But this is muche to be marueled at that this so earnesâ—ly commaunded is so quietly and with such silence suffred vndoone and in the ministration of the Sacrament the vse of the cuppe so factiously and with so muche crieing out required Neither in many other rites and ceremonies wee doo not as Christe did Christe celebrated this Sacrament after that he had supped wee doo it in the morning and fastinge Christe sate at the table with his xij Apostles neither sitte wee at a table neither thinke wee it necessarie to obserue suche number Christe brake the breade wee thinke it not necessarie to breake the hoste that is to be deliuered to the faithful participantes Here is to be noted that S. Cyprian rebukinge them which thought sprinklinge or powring of water not to be sufficient for Baptisme declareth that the Sacramentes be not to be esteemed according to their extreme and rigorous obseruation or administration of al the externe elementes but rather accordinge to the integritie and soundenesse of faithe of the geuer and of the receiuer and that diuine thinges vsed in a compendious sorte conferre and geue neuerthelesse to the right beleuers their whole vertue lib. 4. Epist. 7. Many other commaundementes of God concerninge outwarde thinges might here be rehearsed whiche notwithstandinge by litle and litle in the Churche haue ben omitted as the forebearinge of strangled thinges and bloud which was commaunded by God in the Olde Testament and according to the pleasure and aduise of the Holy Ghoste decreed by the Apostles in the New Testament Yet for as much as concerneth outwarde thinges both this and many other the like haue in processe of time growen out of obseruation and haue without any scruple of conscience beene abrogated The B. of Sarisburie The best staye that these men can lay holde vpon is to denie Christes Institution And therefore M. Hardinge saith here In no wise wee doo not graunt it which is an argument of good courage but of smal proufe But he addeth further If it were Christes Institution yet notwithstandinge by the authoritie of the Churche and vpon good consideration it might be broken His reasons be these In the olde Testament Dauid did eate the Shewbreade notwithstandinge it were forbidden the people in the wildernesse ceased from Circumcision notwithstandinge it were commaunded â–ª the Machabees fought and defended them selues vpon the Sabboth day notwithstanding God had appointed that day to reast In the New Testament wée Baptize Infantes that can receiue no teachinge and sometime wee thinke it sufficient to sprinkle them or to powre them ouer and the Apostles contrary to Christes Institution Baptized in the name of Iesus Onely If M. Harding coulde haue brought any suche example or authoritie as was required suche poore healpes should not haue needed For these allegations are partly true partly false partly not agréeinge to that wée haue in hande neither in place nor in time nor in the ende nor in the manner of dooing nor in other circumstances therfore make litle to this purpose Dauid tooke of the Shewbreade but he was forced thereto by extremitie of famine Neither did he euer decrée that it should be lawful for al others to doo the like The people ceased from Circumcision in the wildernesse but they had Gods special dispensation so to doo as it is noted by Lyra for that they were in continual trauel from place to place and people beinge newly Circumcised coulde abide no labour yet made they no law that Circumcision should quite be abolished The Machabees might lawfully defende them selues vpon the Sabboth day For as Christe expoundeth the law Man is not made for the Sabbothe but the Sabboth is made for man And therefore the Iewes did il that beinge beséeged vpon the Sabboth day as Dion saith stoode stil and yeelded them selues vnto their enemies Yet did not the Machabees proclaime that it should be lawful vpon the Sabboth to goe to the fielde Touching Baptisme first wée teache the Fathers afterwarde wee Baptize them and their children and this is no breache of Christes commaundement For after wée be once become Gods people God hath promised That he wil be our God and the God of our children And by the Prophet Ezechiel he saithe your children be my children They that sprinkled them that they Baptized vsed bothe the woorde and also the element or kinde of water that was commaunded neither dooth it appeare that Christe gaue any commaundement of dippinge the partie into the water But these men take quite away from the people bothe the element kinde of wine and also the woordes of Consecration Last of al in that he saithe The Apostles contrary to the Institution Baptized in the name of Christe Onely Bisides the méere sophistication of the mater he also falsifieth the woordes putting that behinde that S. Luke set before And that thou maist the
shalt walke ouer the aspe and the cockatrise Then he was contente that the Emperoure should be called Procurator Ecclesiae Romanae The Proctoure or steward of the Churche of Rome Then as if had béene Nabucodonozor or Alexander or Antiochus or Domitian he claimed vnto him selfe the name and title of almighty God and said further That beinge God he might not be iudged of any Mortal man Then he suffred menne to saie Dominus Deus noster Papa Our Lord God the Pope Tu es omnia super omnia Thou art al and aboue al. Al power is geuen vnto thee as wel in Heauen as in Earthe I leaue the miserable spoile of the Empier the loosinge of sundrie great Countries and Nations that sometimes were Christened the weakeninge of the Faithe the encourraginge of the Turke the ignorance and blindenes of the people These other like be the effectes of the Popes Uniuersal power Would to God he were in deede that he would so faine be called woulde shewe him selfe in his owne particular Churche to be Christes Uicare the Dispenser of Gods Mysteries Then shoulde godly men haue lesse cause to coÌ„plaine against him As nowe although that he claimeth were his very right yet by his owne iudgement he is worthy to loose it For Pope Gregorie saith Priuilegium meretur amittere qui abutitur potestate He that abuseth his authoritie is worthy to loose his priuilege And Pope Syluerius saith Etiam quod habuit amittat qui quod non accepit vsurpat He that vsurpeth that he receiued not let him loose that he had Nowe briefely to laye abroade the whole contentes of this Article Firste M. Hardinge hath wittingly alleged suche testimonies vnder the names of Anacletus Athanasius and other Holy Fathers as he him selfe knoweth vndoubtedly to be forged and with manifest Absurdities and Contradictions doo betraye them selues and haue no manner colour or shewe of trueth He hath made his claime by certaine Canons of the Councel of Nice and of the Councel of Chalcedon and yet he knoweth that neither there are nor neuer were any suche Canons to be founde He hath dismembred and mangled S. Gregories woordes and contrary to his owne knowledge he hath cutte them of in the middest the better to beguile his Reader He hath violently and perforce drawen and rackte the Olde godly Fathers Ireneus Cyprian Ambrose Cyrillus Augustine Theodoretus Hierome and others contrary to their owne sense and meaninge Touchinge appeales to Rome the gouernement of the East parte of the worlde Excommunications Approbations of orders allowance of Councelles Restitutions and Reconciliations he hath openly misreported the whole Uniuersal order and practise of the Churche Al this notwithstandinge he hath as yet founde neither of these two glorious Titles that he hath so narrowly sought for notwithstandinge greate paines taken and greate promises and vauntes made touchinge the same Therefore to conclude I must subscribe and rescribe euen as before That albeit M. Hardinge haue trauailed painefully herein bothe by him self and also with conference of his frendes Yet cannot he hitherto finde neither in the Scriptures nor in the olde Councelles nor in any one of al the auncient Catholique Fathers that the Bishop of Rome within the space of the firste sixe hundred yéeres after Christe was euer intitled either the Uniuersal Bishop or the Heade of the Uniuersal Churche FINIS THE FIFTHE ARTICLE OF REAL PRESENCE The B. of Sarisburie Or that the people was then taught to beleue that Christes Bodie is Really Substantially Corporally Carnally or Naturally in the Sacrament M. Hardinge The .1 Diuision 126 Christen people hath euer ben taught that the Bodie and Bloude of Iesus Christ by the vnspeakeable workinge of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verily and in deede This doctrine is founded vpon the plaine wordes of Christ â–ª which he vttered in the institution of this Sacrament expressed by the Euangelistes aâ—d by S. Paule As they were at Supper saieth Matthewe Iesus tooke breade and blissed it and brake it and gaue it to his Disciples and saith Take ye eate ye This is my Bodie And takinge the Cuppe he gaue thankes and gaue it to them saieinge Drinke ye al of this For this is my Bloude of the Newe Testament which shal be shedde for many in remission of sinnes VVithe like wordes almost Marke Luke and Paule doo describe this diuine institution Neither saide our Lorde onely This is my Bodie but least some sholde doubte how his wordes are to be vnderstanded For a plaine declaration of them he addeth this further VVhiche is geuen for you Likewise of the Cuppe he saith not onely This is my Bloude but also as it were to put it out of al doubte whiche shal be shedde for many Nowe as faithful people doo beleue that Christ gaue not a figure of his Bodie but his owne true and verie Bodie in substance and likewise not a figure of his Bloude but his verie pretious Bloude it self at his passion and death on the Crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstandinge but that he geueth vnto vs in theise holy Mysteries his self same Bodie and his selfe same Bloude in trueth of substance â–ª which was crucified and sheadde forth for vs. Thus to the humble beleuers Scripture it self ministreth sufficient argument of the trueth of Christes Bodie and Bloude in the Sacrament against the Sacramentaries who holde opinion that it is there but in a figure signe or token 127 onely The B. of Sarisburie I knowe not wel whether M. Hardinge doo this of purpose or elles it be his manner of writinge But this I see that beinge demaunded of one thinge he alwaies turneth his answeare to an other The question is here moued whether Christes Bodie be Really and Corporally in the Sacrament His answeare is That Christes Bodie is ioyned and vnited Really and Corporally vnto vs And herein he bestoweth his whole treatie and answeareth not one woorde vnto the question In the former Articles he was hable to allege some forged Authorities Some contrefeite practise of the Churche Some woordes of the ancient Doctours although mistaken Some shewe of natural worldly reason or at the leaste wise some coloure or shifte of woordes But in this mater for directe proufe he is hablâ— to allege nothinge no not so muche as the healpe and drifte of natural Reason Where he saieth Christen people hath euer beene thus taught from the beginninge It is greate maruel that either they shoulde be so taught without a teacher or theirs teacher shoulde thus instructe them without woordes or such woordes shoulde be spoken and neuer written Uerily M. Hardinge by his silence and wante herein sécretely confesseth that theisâ— woâ—rdes Really Carnally c. in this mater of the Sacrament were
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
Gospel of God And Origen saith Sacrificale opus est annuntiare Euangelium It is a woorke of Sacrifice to Preache the Gospel So the learned Bishop Nazianzenus saith vnto his people Hostiam vos ipsos obtuli I haue offered vp you for a Sacrifice So saithe S. Chrysostome Ipsum mihi Sacerdotium est Praedicare Euangelizare Hanc offero Oblationem My whole priesthoode is to Teache and to Preache the Gospel This is my Oblation This is my Sacrifice Thus the holy Fathers alludinge to the orders and Ceremonies of Moses Lawe called the preachinge of the Gospel a Sacrifice notwithstandinge in deede it were no Sacrifice Nowe to comme to M. Hardinges woordes Three waies saith he Christe is offered vp vnto his Father In a Figure as in the Olde Lawe In Deede and Blouddily as vpon the Crosse In a Sacrament or Mysterie as in the Newe Testament Of whiche thrée waies the Blouddy Oblation of Christe vpon the Crosse is the very true and onely Propitiatorie Sacrifice for the Sinnes of the worlde The other two as in respecte and manner of Signifieing they are sundrie so in effecte and substance they are al one For like as in the Sacramentes of the Olde Lawe was expressed the Death of Christe that was to comme Euen so in the Sacramentes of the Newe Lawe of the Gospel is expressed the same Death of Christe already paste As wee haue Mysteries so had they Mysteries As wee Sacrifice Christ so did they Sacrifice Christe As the Lambe of God is slaine vnto vs So was the same Lambe of God slaine vnto them S. Augustine saithe Tunc Christus Venturus modò Christus Venit Venturus Venit diuersa verba sunt Sed idem Christus TheÌ„ was Christ shal coÌ„me Now is Christ Is comme Shal comme and Is comme are sundrie woordes But Christe is al one Againe in like comparison bytweene the Lawe of Moses and the Gospel of Christ he saith thus Videte Fide manente Signa variata In Signis diuersis eadem Fides Beholde the Faith remaininge the Sacramentes or Signes are changed The Signes or Sacramentes beinge diuers the Faith is one But here hath M. Hardinge donne greate and open wronge vnto S. Augustine wilfully suppressinge and drowninge his woordes and vncourteousely commaunding him to silence in the middest of his tale Wherein also appeareth some suspicion of no simple dealinge S. Augustines woordes touchinge this whole mater are these In illis Carnalibus Victimis Figuratio fuit Carnis Christi quam pro nobis fuerat oblaturus Sanguinis quem erat effusurus in Remissionem peccatorum In isto autem Sacrificio Gratiarum actio est Commemoratio Carnis Christi quam pro nobis obtulit Sanguinis quem pro nobis idem Deus effudit In illis Sacrificijs quid nobis esset donandum Figurate significabatur In hoc autem Sacrificio quid nobis iam donatum sit euidenter ostenditur In illis Sacrificijs praenuntiabatur Filius Dei pro impijs occidendus in hoc autem pro impijs annuritiatur occisus In those Fleashely Sacrifices of the Iewes there was a Figure of the Pleashe of Christe whiche he woulde afterwarde offer for vs and of the Bloude whiche he woulde afterwarde shead for the Remission of Sinne But in this Sacrifice of the Newe Testament there is a Thankesgeuinge and a Remembrance of the Fleashe whiche he hath already offered for vs and of the Bloude whiche he beinge God hath already shead for vs. In those Sacrifices it was represented vnto vs vnder a Figure what thinge should be geuen vnto vs But in this Sacrifice it is plainely set foorth what thinge is already geuen vs. In those Sacrifices it was declared that the Sonne of God should be slaine for the wicked But in this Sacrifice it is plainely preached vnto vs that the same Sonne of God hath already benne slaine for the wicked Likewise againe he saithe Huius Sacrificij Caro Sanguis ante AduentuÌ„ Christi per Victimas Similitudinum promittebatur in Passione per ipsam Veritatem reddebatur Post Ascensum verò Christi per Sacramentum Memoriae celebratur The Fleashe and Bloude of this Sacrifice before the comminge of Christe was promised by Sacrifices of Resemblance The same in his Passion vpon the Crosse was geuen in Trueth and in deede But after his Ascension it is solemnized by a Sacramente of Remembrance This is the Difference that S. Augustine noteth bitwéene the Sacramentes of the Olde Lawe and the Sacramentes of the Newe Therefore the woordes that M. Hardinge hath hereunto added Christe is offered vp vnto his Father and that vnder the Formes of Breade and VVine yea and that truely and in deede are his owne onely woordes confidently and boldely presumed of him selfe neuer vsed neither by S. Augustine nor by any other Ancient godly Father But where as he addeth further That Christe is in deede and verily offered by the Priest al be it as he saith not in respecte of the manner of offeringe but onely in respecte of the presence of his Bodie Either he vnderstandeth not what him selfe meaneth or els with a vaine distinction of clowdie woordes without sense he laboureth to dasâ—e his Readers eies For what a fantasie is this to saie Christe is offered Uerily and in deede and yet not in Respecte of the Manner of offeringe What Respecte What Manner is this Wherefore comme these blinde Mysteries abroade without a glose Whiche of al the Olde Doctours or holy Fathers euer taught vs thus to speake Certainely as he saithe Christe is Really offered and yet not in Respecte of the Manner of Offeringe So maie he also saie Christe died vpon the Crosse and yet not in Respecte of the manner of dieinge By suche Manners suche Respectes he maie make of Christian Religion what him listeth Yf he thinke somewhat to shadowe the mater with these woordes of the Councel of Nice Sine Sacrificio Oblatus Let him consider a fore hande it wil not healpe him For the holy Fathers in that Councel neither saie that Christe is Really Offered by the Prieste nor seeme to vnderstande these strange Respectes and Manners of Offeringe They agrée fully in sense with that is before alleged of S. Augustine In this Sacrifice the Death of Christe is solemnized by a Sacramente of Remembrance And with that S. Chrysostome saith Hoc Sacrificium Exemplar illius est This Sacrifice is an Example of that Sacrifice Thus the Death of Christe is renued before our eies Yet Christe in deede neither is Crucified nor dieth nor â—headdeth his Bloude nor is Substantially Presente nor Really Offered by the Prieste In this sorte the Councel saithe Christe is Offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Sacrifice So S. Augustine saithe Quod ab omnibus appellatur Sacrificium Signum est Veri Sacrificij The thinge that of al menne is called a Sacrifice is a Token or a Signe of the True Sacrifice Likewise
for otherwise he can say nothinge And yet he knoweth and beinge learned cannot choose but know that this is the Olde learned Catholique Fathers Exposition touchinge these woordes of the Prophete Malachie and not ours He knoweth that the Ancient Father Tertullian saithe thus The pure Sacrifice that Malachias speaketh of that should be offered vp in euery place Est Praedicatio Euangelij vsque ad finem Mundi Is the Preachinge of the Gospel vntil the ende of the worlde And in an other place Simplex Oratio de Conscientia pura The Sacrifice that Malachie meante is a deuoute Praier proceedinge from a pure Conscience He knoweth that S. Hierome expoundeth the same woordes in this wise Dicit Orationes Sanctorum Domino offerendas esse non in vna Orbis Prouincia Iudaea sed in omni loco The Prophete Malachie meaneth hereby That the Praiers of Holy people shoulde be offered vnto God not onely in Iewrie that was but one prouince of the world but also in al places He knoweth that Eusebius calleth the same Sacrifice of Malachie The Sacrifice and the Incense of Praier Thus the Holy Catholique Fathers expounded these woordes of the Prophete Malachie and yet were they not therefore iudged either ouerthwarte wreasters of the Scriptures or horrible deceiuers of the people Now of the other side if it may please M. Hardinge to shewe foorthe but one Ancient Doctour or Father that either by the Example of Melchisedeâ— or by force of these woordes of Malachie wil conclude that the Prieste hath Authoritie and Power to offer vp Uerily and in deede the Sonne of God vnto his Father he may happily winne some credit M. Hardinge The .4 Diuision For where as the Holy Euangelistes reporte that Christe at his last Supper tooke Breade gaue thankes brake it and saide This is my Body whiche is geuen for you Againe this is my Bloude whiche is sheadde for you in remission of sinnes By these woordes beinge woordes of Sacrificinge and offeringe they shewe and set foorthe an Oblation in acte and deede though the terme it selfe of Oblation or Sacrifice be not expressed Albeit to some of excellent knowledge Datur here soundeth no lesse then offertur or immolatur that is to saie is offered or Sacrificed specially the addition Pro vobis withal considered For if Christe saide truely as he is trueth it selfe and guile was neuer founde in his mouthe then was his Body Presently geuen and for vs â–ª geuen at the time he spake the woordes â–ª that is at his Supper For he saide datur is geuen not dabitur shal be geuen 221 And likewise was his Bloude sheadde in remission of sinnes at the time of that Supper â–ª for the text hath funditur is sheadde But the geuinge of his Body for vs and the sheaddinge of his Bloude in remission of sinnes is an Oblation of the same Ergo Christe offered his Bodie and Bloude at the Supper And thus datur signifieth here as muche as offertur Nowe this beinge truâ— that our Lorde offered him selfe vnto his Father at his last Supper hauing geuen commaundement to his Apostles to dooe the same that he there did whom then he ordeined Priestes of the New Testament saieing Doo this in my remembrance as Clement dooth plainely shew Lib. 8. Apostol Constitut. cap. vltimo the same charge perteininge no lesse to the Priestes that be how the successours of the Apostles in this behalfe then to the Apostles them selues it doothe right wel appeare howe so euer M. Iuel assureth him selfe of the contrary and what so euer the Diuel hath wrought and by his Ministers taught against the Sacrifice of the Masse that Priestes haue auctoritie to offer vp Christe vnto his Father The B. of Sarisburie Here M. Hardinge beginneth to scanne his Tenses to rippe vp Syllables and to hunte for Letters And in the ende buildeth vp the highest Castle of his Religion vpon a gheasse I maruel that so learned a man woulde either vse so vnlearned argumentes or hauinge suche stoare of Authorities as he pretendeth woulde euer make so simple choise He saith These woordes Is Geuen Is Shead be woordes of Sacrificinge thoughe the Terme it selfe of Oblation and Sacrifice be not expressed Here M. Hardinge bisides that he hath imagined a strange Construction of his owne that neuer any learned man knewe before and so straggleth alone and swarueth from al the Olde Fathers includeth also a Repugnance and ContradictioÌ„ against him selfe For where as Woordes and Termes sounde bothe one thinge the one beinge mere Englishe the other borowed of the Latine M. Harding saithe Christe in the Institution of his Supper vsed the VVoordes of Sacrificing and yet expressed not the Termes of Sacrificinge Suche Priuilege these menne haue with shifte of termes to beguile the Worlde For yf Christe vsed the Woordes of Sacrificinge howe can M. Hardinge saie He vsed not the Termes of Sacrificinge And yf he vsed not the Termes Woordes and Termes beinge one thinge how can he saie He vsed the woordes Uerily yf this Latine woorde Dare be Sacrificare and Geuinge be Sacrificinge then where as S. Paule saithe If thine enimie be thirsty Geue him drinke And where as Iudas saithe What wil ye Geue me and I wil deliuer him vnto yowe And where as the Foolishe Uirgins saie Geue vs parte of youre Oâ—le c. In euery of these and suche other like places by this Newe Diuinitie M. Hardinge wil be hable to finde a Sacrifice Yet saith he Certaine menne of excellent knowledge haue thus expounded it It seemeth very strange that these so notable menne of so excellent Knowledge shoulde haue no names Perhappes he meaneth Tapper of Louaine or Gropper of Colaine of whom he hath borowed the whole substance welneare of al this Article How be it the demaunde was of the Ancient Doctours of the Churche not of any of these or other suche petite Fathers But Christe saithe in the Present Tense This is my Bodie That Is Geuen not in the Future Tense That Shal be Geuen And likewise This is my Bloude That Presently is Shead not in the Future Tense That Shal be Shead Therefore Christe Sacrificed his Bodie and shead his Bloude presently at the Supper Here M. Hardinge is driuen to control the Olde Common Translation of the Newe Testamente not onely that beareth the name of S. Hierome hath benne euermore generally receiued in the Churche and is allowed by the Councel of Tridente but also that is stil vsed continewed in his owne Masse Booke I graunte In the Greeke it is written Datur Is Geuen not Dabitur Shal be Geuen But here the Presente Tense accordinge to the Common Phrase of the Scriptures is vsed for the Future Chrysostome readeth it thus Dabitur Shal be Geuen not Datur Is Geuen Origen likewise readeth not Effunditur Is Shead but Effundetur Shal be Shead And in this sorte Chrysostome also expoundeth it Effundetur pro multis
secundum ea quae ab ipso tradita sunt Mysteria celebrantes gratias Deo pro salute nostra agentes Wee Sacrifice and offer vp vnto God the Remembrance of that Greate Sacrifice vsinge the Holy Mysteries accordingly as Christe hath deliuered them and geuinge God Thankes for our Saluation And that Ireneus meante not any suche Real Sacrifice of the Sonne of God nor maie not in any wise so be taken it is euidente by the plaine woordes that folowe touchinge the same For thus he saithe speakinge of the very same Sacrifice of the Newe Testamente that is mentioned by Malachie Sacrificia non Sanctificant hominem sed conscientia eius qui offert existens pura sanctificat Sacrificium The Sacrifice dooth not Sanctifie the Man but the Conscience of the offerer beinge pure Sanctifieth the Sacrifice I trowe M. Hardinge wil not saie The Prieste is not Sanctified by the Sonne of God but the Sonne of God is sanctified by the Conscience of the Priest For that were Blasphemie And yet thus must he needes saie yf Ireneus meante the Real Sacrificinge of the Sonne of God But M. Hardinge hath diuised a greate many replies to the contrary First he faithe The offeringe vp of Praier Praises and Thankesgeuinge cannot be called a Newe Sacrifice for the same was made by Moses Aaron the Prophetes and other holy menne in the Olde Lawe This obiection serueth wel to control Tertullian S. Augustine and S. Hierome and other learned Fathers that thus haue taken it who by M. Hardinges iudgemente wrote vnaduisedly they knewe not what Hereunto Ireneus him selfe answeareth thus Oblationes hic Oblationes illic Sacrificia in Populo IsraeÌ„l Sacrificia in Ecclesia Sed species immutata est tantuÌ„ Quippe cùm iaÌ„ non à Seruis sed à Liberis offeruntur There were Sacrifices in the Olde Testamente There be Sacrifices in the Newe There were Sacrifices in the People of Israel there be Sacrifices in the Church Onely the manner or forme is changed For nowe they be offered not by Bonde menne as before but by Free menne In like sense writeth Angelomus Mandatum Nouum scribo vobis non alterum sed ipsum quod dixi Vetus idem est Noâ—um I write vnto yowe a Newe Commaundemente None other but that I called the Olde the selfe same is the Newe And it is called a Newe Sacrifice saithe Chrysostome Bicause it proceedeth from a Newe minde and is offered not by fiere and smoke but by Grace and by the Sprite of God And in this consideration Ireneus thinketh Dauid saide vnto the Children of the Churche of Christe O singe vnto the Lorde a Newe Songe M. Hardinge saithe further The VVoordes of Malachie maie in no wise be taken for the Oblation of Christe vpon the Crosse. For that saithe he was donne at one time onely and in one certaine place in Golgotha without the Gates of Hierusalem and not in euery place Yet M. Hardinge maie easily vnderstande that the Remembrance of that Sacrifice and Thankesgeuinge for the same maie be made at al times in al places And therefore Eusebius as it is noted before calleth our Sacrifice Magni illius Sacrificij Memoriam The Remembrance of that greate Sacrifice and the Thankesgeuinge whiche wee yelde vnto God for our Saluation Dionysius calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Figuratiue Sacrifice And S. Augustine saithe Cùm credimus in ChristuÌ„ ex ipsis reliquijs cogitationis Christus nobis quotidiè immolatur When wee beleeue in Christe euen of the very remanentes of our Cogitation in what place so euer wée be Christe is Sacrificed vnto vs euery daie Likewise S. Hierome saithe Cùm audimus Sermonem Domini Caro Christi Sanguis eius in auribus nostris funditur When wee heare the woorde of the Lorde the Fleashe of Christe and his Bloude is powred out into our eares And where as M. Hardinge saithe further that the Spiritual Sacrifices of our deuotion cannot altogeather be called pure and therefore cannot be the Sacrifices of the Newe Testamente it must needes be confessed that al our righteousnes in respecte of many imperfections maie be compared as the prophete Esai saithe vnto a filthy clowte Yet in respecte of Goddes mercie and in Christe the prophete Dauid saithe Thowe shalt washe me and I wil be whiter then the snowe Howe be it herein I wil remit M. Hardinge to the iudgemente of them whoe 's Authorities he caÌ„not wel denie Eusebius calleth our Praiers MunduÌ„ Sacrificium A Pure Sacrifice Tertullian saithe Wee make Sacrifice vnto our God for the safetie of our Emperours Pura prece with a Pure Praier S. Hierome speaking of the Sacrifice of Christian Praiers saithe thus A pure Sacrifice is Offered vnto me in euery place not in the Oblations of the Olde Testamente but in the holynes of the Puritie of the Gospel To be short S. Paule saithe Volo viros precari in omni loco leuantes manus Puras I woulde that menne shoulde praie in al places liftinge vp Pure handes vnto God Touchinge the Sacrifice of the Lordes Table Eusebius writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gaue vs a Remembrance in steede of a Sacrifice to offer vp continually vnto God And this he calleth Incruentum Rationabile Sacrificium The vnbloudy and Reasonable Sacrifice This saithe Iraeneus is the Sacrifice of the Newe Testament This Sacrifice the Churche receiued of the Apostles and the same the Apostles receiued of Christe that made al thinges Newe M. Hardinge The .10 Diuision Now let vs heare what S. Cyprian hath writen to this purpose Bicause his workes be common to be shorter I wil rehearse his woordes in Englishe If in the Sacrifice whiche is Christe none but Christe is to be folowed soothly it behoueth vs to obey and doo that whiche Christe did and commaunded to be done For yf Iesus Christe our Lorde and God very he him selfe be the high Prieste of God the Father and him selfe first offered Sacrifice to God the Father and commaunded the same to be donne in his Remembrance Verily that Priest dooth occupie the office of Christe truely who dooth by imitation the same thinge that Christe did And then he offereth to God the Father in the Churche a true and a perfite Sacrifice yf he beginne to offer right so as he seeth Christe him selfe to haue offered This farre S. Cyprian How can this Article be auouched in more plaine woordes 227 he saithe that Christe offered him selfe to his Father in his Supper and likewise commaunded vs to doo the same â–ª Here wee haue prouued that it is lawful and hath alwaies from the beginning of the Newe Testament ben lawful for the 228 priestes to offer vp Christe vnto his Father by the testimonies of three holy Martyrs two Greekes and one Latine most notable in sundry respectes of antiquitie of the roume they bare in Christes Churche of Learninge
Pane Vino Puro Simplici Sacrificio Christi dedicauiâ— Sacramentum He dedicated the Sacramente of Christe in Breade and Wine whiche is not a Blouddy or loathsome but a Pure and a Simple Sacrifice This Remembrance and Oblation of praises and Rendringe of thankes vnto God for our Redemption in the Bloude of Christe is called of the Olde Fathers An Vnblouddy Sacrifice and of S. Augustine The Sacrifice of the New Testament Iustinus Martyr saithe Esaias non pollicetur Cruentarum Victimarum instaurationem sed veras Spirituales Oblationes Laudis Gratiarum actionis Esaias promiseth not the restoaringe of Blouddy Sacrifices but the True and Spiritual Oblations of Praises and Thankesgeuinge S. Chrysostome saithe Non iam Sanguinem aut adipem offerimus c. VVee offer not now the fatte or Bloude of Beastes Al these thinges are abolished And in steede thereof there is brought in a Reasonable or Spiritual dewtie But what is this dewtie that wee cal Reasonable or Spiritual That it is that is offered by the Soule and Sprite This Kinde of Sacrifice bicause it is mere Spiritual and groweth onely from the Minde therefore it needeth not any material Aultar of Stoane or Timber to be made vpon as dooth that Sacrifice that M. Hardinge imagineth in his Masse Chrysostome saithe Munus Euangelij sine Sanguine sine Fumo sine Altari coeterisque sursum ascendit The Sacrifice of the Gospel ascendeth vp without Bloude without Smoke without Aultare and other the like In the Seconde Councel of Nice it is written thus Nos Christiani propemodum quid sit Ara quid sit Victima nescimus VVhat Sacrifice or Aultar meaneth wee beinge Christian people in a manner cannot telle S. Hierome saithe Vnusquisque Sanctus Altare Domini in se habet quod est Fides Euery Holy man hath in him selfe the Aultar of God whiche is Faithe To be shorte S. Augustine saithe Sacrificium Noui Testamenti est quando Altaria Cordis nostri munda pura in conspectu Diuinae Maiestatis offerimus The Sacrifice of the Newe Testamente is when wee offer vp the Aultars of our hartes pure and cleane in the â—ight of the Diuine Maiestie In these respectes our Praiers our Praises our Thankesgeuinge vnto God for our Saluation in the Death of Christe is called an Unblouddy Sacrifice Hereof the sclendernesse of M. Hardinges gheasses may soone appeare For thus he woulde séeme to reason The Ministration of the Holy Communion and our humble Remembrance of the Death of Christe is called an Vnblouddy Sacrifice Ergo The Priest hath power to offer vp the Sonne of God in Sacrifice vnto his Father M. Hardinge The .15 Diuision S. Augustine hath many euident saieinges touchinge this matter in his workes One shal suffice for al whiche is in a litle treatise he made contra Iudaeos vttered in these woordes Aperite oculos tandem aliquando videte ab Oriente sole vsque ad Occidentem non in vno loco vt vobis fuit constitutum sed in omni loco offerri Sacrificium Christianorum non cuilibet Deo sed ei qui ista praedixit Deo Israel Open your eies at laste you Iewes and see that from the risinge of the Sunne to the settinge not in one place as it was appoincted to you but in euery place the Sacrifice of the Christen people is offered not to euery God but to him that prophecied of these thinges before the God of Israel And euen so with that protestation whiche S. Augustine made to the Iewes I ende this tedious mater consistinge in manner altogeather in allegations to M. Iuel Open you your eies at laste M. Iuel and see how 230 al the holy and learned Fathers that haue preached the Faithe of Christe from the rysinge of the Sunne to the settinge haue taught this Doctrine by woorde and writinge lefte to the posteritie that they whiche vnder Christe doo vse the office of a Priest after the Order of Melchisedek haue not onely Authoritie but also expresse commaundement to offer vp Christe vnto his Father The proufe of whiche Doctrine although it depend of the weight of one place yet I haue thought good to fortifie it with some number that it may the better appeare to be a most vndoubted truthe not moued greatly with the blame of tediousnes where no thankes are sought but onely defence of the Catholike Religion is intended The B. of Sarisburie S. Augustine as in these woordes he neither toucheth nor signifieth this new manner of Offeringe vp Christe vnto his Father so in sundrie other places he openeth his owne meaninge plainely and fully touchinge the same In his Treatie against the Iewes he writeth thus Sacerdotium Aaron iam nullum est in aliquo templo At Christi Sacerdotium aeternum perseuerat in Coelo The Blouddy Priesthoode of Aaron is nowe in no Temâ—lâ— to be founde But the pristhoode of Christe continueth stil not vpon any Earthely Aultar but in Heauen Againe The Priest offereth vp the Sacrifice of Praise not after the Order of Aaron but after the Order of Melchisedek Eius Sacrificij similitudinem celebrandam in suae Passionis Memoriam commendauit illud quod Melchisedek obtulit Deo iam per totum Orbem terrarum videmus offerri Christe hath leaste vnto vs a likenes or Token of that Sacrifice in Remembrance of his Passion And the same that Melchisedek offered vnto God wee see is nowe offered throughout the whole Worlde Holocausti eius Imaginem ad Memoriam Passionis suae in Ecclesia celebrandam dedit Christe hath geuen vs to celebrate in his Churche an Image or Token of that Sacrifice for the Remembrance of his Passion Huius Sacrificij Caro Sanguis antè Aduentum Christi per victimas similitudinum promittebatur In Passione Christi per ipsam Veritatem reddebatur Post Ascensionem Christi per Sacramentum Memoriae celebratur The â—leashe and Bloude of this Sacrifice before the Comminge of Christe was promised by Sacrifices of Resemblance The same was perfourmed in deede in the time of Christes PassioÌ„ But after Christes Ascension it is frequeÌ„ted by a Sacramente of RemeÌ„brance Sacrificium hoc Visibile Inuisibilis Sacrificij Sacramentum id est Sacrum Signum est This Visible Sacrifice is a Sacramente that is to saie a Token or Signe of the Sacrifice Inuisible Quod Appellamus Sacrificium Signum est Repraesentatio Sacrificij The thinge that wee calle a Sacrifice is a Signe and Representation of a Sacrifice Thus many waies S. Augustine him selfe teacheth vs what he meante by this woorde Sacrifice An Oblation of Praise A Similitude a Resemblance a Likenes an Image a Remembrance a Token a Signe a Representation of a Sacrifice So Nazianzene calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Figure or Token of the Greate Mysteries To conclude S. Hierome saithe thus Tunc acceptabis Sacrificium vel cùm te pro nobis offers Patri vel
yeeres pasâ—e seeinge the place of S. Paule to the Corinthians either perteineth not to this purpose or if it be so graunted for the diuersitie of states of that and of this our time it permitâ—eth a diuersitie of obseruation in this behalfe though some likenesse and resemblance yet reserued seeinge great profite commeth to the faithful people hauinge it so as they vnderstande it not Finally seeinge the examples rehearsed herein to be folowed be of smal auctoritie in respecte either of antiquitie or of true Religion As the bolde assertion of M. Iuel is plainely disproued so the olde order of the Latine Seruice in the latine Churche whereof Englande is a Prouince is not rashly to be condemned specially whereas 91 beinge first committed to the Churches by the Apostles of our Countrie and the firste Preachers of the Faithe here it hath beene auctorised by continuance almost of a thousande yeeres without control or gaine saieinge to the glorie of God the wealthe of the people and the procuringe of healpe from heauen alwaies to this lande And to adde hereunto this muche laste of al though it might be graunted that it were good the Seruice were in the Vulgare tongue as in Englishe for our countrie of Englande Yet doubteles good men and zelous keepers of the Catholike faithe wil neuer allowe the Seruice deuised in Kinge Edwardes time nowe restored againe not so muche for the tongue it is in as for the order it selfe and disposition of it lackinge some thinges necessarie and hauing some other thinges 92 repugnant to the Faithe and custome of the Catholike Churche The B. of Sarisburie Here M. Hardinge it appeareth ye beginne to mislike your owne dealinge that after so many woordes and so greate a countenaunce of learninge ye shoulde be founde so nakedly and so vnsensibly to deceiue the people And therefore hauinge no manner Authoritie of auncient Councel or Doctour to allege againste the Englishe tongue in the Churche of Englande yet leaste in the ende hauinge saide so muche ye shoulde seeme to saie nothinge ye beginne to finde faulte with the order of our Seruice and without any manner of proufe ye say there are many thinges therein conteined contrary to the Catholique Faithe and so contrary to your owne knowlege ye mainteine one vntrueth by an other You knowe that we serue God accordinge to his holy woorde and the order of his Primitiue Churche For As Tertullian saithe the Christian people did in his time Coimus ad diuinarum Scripturarum commemorationem si quid praesentium temporum qualitas aut praemonere cogit aut recognoscere Certè fidem sanctis voâ—â—bus pascimus spem erigimus fiduciam figimus Wee meete togeather to heare the rehearshal of the holy Scriptures if the state of the present time doo force vs either to forewarne any thinge or els to cal any thinge to remeÌ„brance Verily we feede our Faithe with those holy woordes we confirme our hope we assure our trust Wée minister the holy Sacramentes in pure and reuerent sorte we Baptize in the name of God the Father the Sonne the Holie Ghost we receiue the Sacrament of Christes Bodie and Bloude from the Holy Table we make our humble Confession and fal to the grounde and praie al togeather with one harte and one voice in sprite and trueth and specially wée pray for you and for suche others that ye may consider from whence ye are fallen and repent your selues and returne to God wée Excommunicate open offenders wée receiue againe them that shew them selues penitent wée instructe our youthe in the Faithe of Christe wée make collections and prouide charitably for the poore Of al these thinges what one thinge is contrary to the Catholique faithe O M. Hardinge it is written The mouthe that lieth destroieth the soule And Christe saithe The Blasphemie against the holy Ghost shal neuer be forgeuen neither in this life nor in the life to come Now good Christian Reader for the better contenting of thy minde I beséeche thée to looke backe and to consider the whole substance of al that M. Hardinge hath laide in for proufe of this Article what weight it beareth and how wel it serueth to his purpose He hath intreated largely of singinge in the Quier at what time and where it first beganne and likewise hath prooued by a greate longe discourse of situation of countries and diuersitie of tongues that neither al the east parte of the worlde vnderstoode the Gréeke nor al the people of Aphrica Mauritania Spaine and Fraunce vnderstoode the Latine whiche labour in this case was nothinge needeful But that al the Nations of the East parte had their Seruice in the Greeke tongue and that al the people of Aphrica Mauritania Spaine and Fraunce had their Seruice in the Latine tongue whiche thinge onely stoode in Question and therefore was onely to be prooued he hath hitherto vtterly leaft vnprooued Touchinge the Publique Seruice within this Ilelande the storie of Augustine of Rome and Edda and Putta and other Poetes and singinge men as I haue shewed standeth him in smal stéede Contrary to his owne knowlege he saith that the fouretéenth Chapter of S. Paule to the Corinthians cannot necessarily be applied to this purpose And further he saith that euen from the Apostles time the Priest euermore made his Praiers in the Quier farre of from the hearinge of the people That the ignorant people vnderstandeth the Latine Tongue although not in most exacte wise or perfitely That they are now better instructed in the Articles of the Faith then they were in the time of the Apostles That it is sufficient for them now to be taught by Gestures and Ceremonies and that they haue greate profit by hearinge their Seruice although they know not what they heare Againe he saith that the Gréeke and Latine be learned tongues and therefore al the Seruice of the Churche throughout the whole worlde ought to be ministred in one of them That al the Psalmes and al other Scriptures are harde and farre passe the capacitie of the people That vnderstandinge of the mater causeth the minde to wander and to be shorte that praier in the Common tongue that euermore bredde Schismes and Diuisions in the Churche He hath openly falsified Strabo Iustinian Origen Chrysostome and others and hath forced them to say the thinge they neuer meante This is the whole Summarie of al that he had to say Hereof he woulde séeme to conclude that within the first sixe hundred yeeres after Christe the Common Seruice was ministred openly in a tongue vnknowen vnto the people Albeit he hath hitherto alleged neitheir Scripture nor Councel nor Decrée nor Doctour nor Example or Practise of the Primitiue Churche to prooue the same Of the other side it is sufficiently prooued of our parte that the fouretienth Chapter to the Corinthians must of necessitie belonge to the vse of Common praiers and that in the Primitiue Churche the Seruice was euery
c. Muste wee needes thinke bicause S. Ambrose thus speaketh vnto and calleth vpon the Water that therefore either the Water had eares and hearde him or Christe him selfe was there Corporally present in the Water Doubtelesse bothe Breade and Water are Material Elementes and voide of life Therefore as S. Ambrose spake vnto the one euen so none otherwise did Dionysius speake vnto the other But for as muche as M. Hardinge séemeth for Amphilochius sake to brooke wel al Newes that come from Uerona let vs sée with what deuotion they teache vs there to cal vpon our Ladies girdle The woordes of the praier are these O Veneranda Zona Fac nos haeredes aeternae Beatae vitae Et hanc nostram vitam ab interitu conserua Tuam Haereditatem tuum populum ô Intemeratae Zona intemerata conserua Habeamus te Vires Auxilium Murum propugnaculum portum salutare Refugium O Blissed Girdle Make vs the Enheretours of Euerlastinge and Blissed life and keepe our presente Life from destruction O vnspotted Girdle of the vnspotted Virgin Saue thine Enheritance ô Saue thy people Be thou our Strengthe our Healpe our VVaâ—â—e our Forte our Heauen our Refuge This praier beareth the name of one Euthymus as it is supposed an Ancient Learned Greeke Father set foorthe this laste yeere by Aloysius Lipomanus the Bishop of Uerona and Printed bothe in Uenice in Louaine in twoo great Huge volumes of like stuffe And leaste the mater should seeme to wante earnest the good Catholique Father and learned Bishop of Uerona Lipomanus hath Specially marked the place in the Margin in this sorte O quà m magna mira petit à Veneranda Zona O howe greate and how marueilous thinges he desireth of this Blissed Girdle Al this notwithstandinge I trowe M. Hardinge wil not say that either Euthymius or Lipomanus woulde haue vs to woorship our Ladies Girdle with Godly Honoure M. Hardinge The .19 Diuision Origen teacheth vs howe to Adoure and worship Christe in the Sacrament before we receiue it after this forme of woordes Quando sanctum cibum c. VVhen thou receiuest the holy Meate and that vncorrupte banket when thou enioiest the Breade and Cuppe of life thou eatest and drinkest the Bodie and Bloude of our Lorde then our Lorde entreth in vnder they roofe And therefore thou also humblinge thy self folowe this Centurion or Capitaine and saie Lorde I am not worthy that thou enter vnder my roofe For where he entreth in vnworthily there he entreth in to the condemnation of the receiuer The B. of Sarisburie O howe easy a mater it is to deceiue the ignorant Origen in that whole place speaketh not one woorde neither of Worshippinge the Sacrament nor of Christes Real Corporal beinge therein nor of his Material entringe into our Bodies But takinge occasion of the Centurion that thought him self vnworthy to receiue Christe into his howse he sheweth by what waies and meanes Christe vseth to enter into the Faitheful And two special waies he expressely nameth in that place The one When any Godly man cometh to vs The other When we receiue the holy Communion His woordes be these Quando Sancti Deo acceptabiles Ecclesiarum Antistites c. VVhen holy Bishoppes acceptable vnto God enter into thy house then by them the Lorde dooth enter And be thou persuaded that thou receiuest God him self An other meane is when thou receiuest that Incorruptible and holy Banket Thus by this holy Fathers iudgement as Christe entreth into vs by a Bishop or holy man euen so he entreth into vs by the receiuinge of the holy Mysteries And so likewise he saith in the first Homilie of the same booke Per EuangelistatuÌ„ Apostolorum praedicationem c. God is with vs by the preachinge of the Euangelistes and Apostles by the Sacrament of his holy Bodie and Bloude and by the Signe of the glorious Crosse. By al these thinges God cometh to vs and is in vs as he him self saith Beholde I am with yowe al daies vntil the Consummation of the worlde Thus in the Olde Testament when the Arke of God was lifted vp it seemed God him selfe was lifted vp And therefore in liftinge vp thereof the Priestes saide Exurgat Deus Let the Lorde arise when the Arke was brought into the Campe they saide God him self was come And when the Arke was taken they saide The Glorie of Israel was taken Neither maie we thinke that Origen meante any Corporal or Real entringe of Christe into our houses His owne woordes and exposition are to the contrary For thus he writeth in the same place Tantùm dic verbo Tantùm veni verbo verbum aspectus tuus est opusque est consummatum Ostende Absens Corpore quod Praesens spiritu consummare potes Onely O Lorde speake thou the Woorde Onely come by thy Woorde thy Woorde is thy sight and a perfite worke beinge Absent in thy Bodie shewe that thou art hable to make perfite beinge Present in Sprite So saith Christe I and my Father wil come vnto him and wil make our aboade in him In which woordes we maie not conceiue any Material or Corporal comminge Therefore when so euer Christ entreth thus into our house whether it be by some Holy Man or by the Sacrament of his Bodie or by the Signe of the Crosse or as S. Augustine saith by Faith or by the Sacrament of Baptisme Origen teacheth vs to humble our hartes to saie at euery suche comminge or Presence O Lorde I am not worthy that thou sholdest thus enter into my house If M. Hardinge wil geather hereof that Origen teacheth vs to Adoure the Sacramente then must he also saie that Origen likewise teacheth vs to Adoure the Bishop or any other Godly man and that euen as God and with Godly honoure M. Hardinge The .20 Diuision VVhat can be thought of S. Cyprian but that he adored the inuisible thinge of this Sacrament whiche is the Bodie and Bloude of Christe seinge that he confesseth the Godheade to be in the same â–ª no lesse then it was in the person of Christe whiche he vttereth by these woordes Panis iste quem Dominus discipulis porrigebat c. This breade whiche our Lorde gaue to his Disciples changed not in shape but in nature by the almightie power of God is made Fleashe And as in the person of Christe the Manhoode was seene and the Godhead was hidden euen so the Diuine essence hath vnspeakeably infused it self into the visible Sacrament The B. of Sarisburie This place of S. Cyprian is often alleged by M. Hardinge as mater inuincible and to answeare it seuerally in euerie place it woulde be tedious Wherefore I thought it good to referre thee gentle reader to the seconde Diuision of the tenth Article and to the Fourth Diuision of the .21 Article where it shal be answeared more at large Howe be it thus muche we maie note by
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
be stretched to any other sense wee haue here good auctoritie for the hauing of many Masses in one Churche in one daye And where as the Fathers of that Councel allowed many Masses in one daye saide by one Prieste there is no reason why they shoulde not allowe the same saide by sundry priestes in one daye If our aduersaries saye this â—igâ—â— haue bene done in sundry places wherby they may seeme to frustrate our purpose touchinge this Article we answeare that beside thapprouinge of the Masse by them so confessed it were vaine and friuolouse to imagine suche gaddinge of the Priestes from Churche to Churche for saiâ—inge many Masses in one daye Doubtlesse the Fathers of that Toletane Councel meante of many Masses saide in one place in a daye as â—eo did for seruinge the faithful peoples deuotion that resorted to Churche at sundry houres as we see the people do now that so al might be satisfied â–ª whiche shoulde not haue bene if one Masse onely had bene saide The B. of Sarisburie We condemne not the Churche of God in any Generation be the Abuses thereof neuer so greate God resembleth it vnto a Uine vnto a Cornefilde and vnto a Flocke of Sheepe Notwithstandinge the Uine be spoiled and torne downe yet is it the Uine of the God of Sabaoth Notwithstandinge the Filde lie waste and be ouer growen with weedes yet is it stil the Lordes Filde Notwithstanding the Flocke be forsaken of the Shepheardes and renne astraie and perishe in the wildernes yet is it stil the Flocke of Christe And herein we haue great cause to Glorifie the Name of God that when he seeth it good in his sight sendeth foorth Labourers to reare vp and to dresse his Uine to laboure to weede his Grounde to geather in and to feede his Flocke This allegation of the Councel of Toledo serueth M. Hardinge onely to betraie his want For if he could haue founde any other CouÌ„cel of antiquitie I trow he woulde not haue alleged this It was holden welneare seuen hundred yeeres after Christe by which time many greate disorders and deformities were priuily cropen into the Churche as maie appeare both otherwise and also by this same example that one Priest vsed then to saie many Masses in one daie and yet him selfe not to Communicate contrary both to the Institution of Christe also to the Lawes and Canons of the Churche and therefore the Glose vpon the Decrees calleth it a most Naughty Custome and this Councel it selfe saith Who so euer so dooth is gilty of the Lordes Sacrament Thus both the computatioÌ„ of the time and also the disorder and abuse of the thinge it self considered this Authoritie needeth no further answeare It was impertenent in this place for M. Hardinge to moue mater of the Sacrifice How be it for shorte answeare thereto the Sacrifice that in the Olde Writers is called Daily is that euerlastinge and onely Sacrifice that Christe once offered vpon the Crosse beinge there a Priest for euer according to the order of Melchisedech and who so euer thinketh not that Sacrifice sufficient but imagineth some other Sacrifice for sinnes to be made by man is an enimie of the Crosse of Christe and of his Sacrifice and treadeth downe the SoÌ„ne of God vnder his feete and counteth the Bloude of the Testament to be vnholy In what sense the Mysterie of the Holy Communion is of the Olde Fathers called a Sacrifice it shal be shewed at large in the seuenteenth Article hereof seruinge wholy to that purpose Touchinge this woorde Missa neither is the name nor the meaninge thereof of suche Antiquitie as it is here supposed by M. Hardinge It grewe first in vse aboute foure hundred yeeres after Christe is very seldome vsed of the Olde Latine writers of S. Augustine S. Hierome Tertullian S. Cyprian Arnobius Lactantius and others of that age neuer vnto S. Chrysostome S. Basile Nazianzene Gregorie Nyssene and al other Greeke writers vtterly vnknowen It is founde in two sundrie places vnder the name of S. Augustine and once vnder the name of S. Hierome But it is certaine that these bookes were neither S. Augustines nor S. Hieromes Howe be it we make no greate accoumpte of the name The natural sense and meaninge thereof contrary to M. Hardinges surmises necessarily importeth a Communion and not a priuate Masse For this Latine woorde Missa is as muche as Missio that is a commaundinge awaie or licence to departe So S. Cyprian saith Remissa peccatorum in steede of Remissio And the order of the Churche then was this That Nouices that were not yet Christened were called Catechumeni others that were called Poenitentes that for some offence were inioyned to doo penance notwithstanding they might lawfully heare the Sermons praie togeather with the reaste yet might they neither be present at the Baptisme nor receiue the Holy Mysteries And therefore after the Gospel was read and the Sermon ended the Deacon saide vnto them Ite Missa est Goe ye hence Ye maie departe Likewise in S. Gregories time the Deacon vsed thus to saie Qui non communicat det locum Who so dooth not Communicate let him geue place Thus al they that either woulde not or might not Communicate with the rest of their brethren were willed to departe whereof it necessarily foloweth that al they that remained did Communicate Of this departure away and Proclamation of the Deacon the action it selfe whiche was the holy Communion was called Missa Afterwarde when either through negligence of the people or through auarice of the Priestes the whole order hereof was quite altered and the thing that had beene Common was become Priuate yet as it happeneth often in other the like thinges the former name remained stil. For example The Uigilles or Night Watches were tourned into Fastinges Aultars that serued for offeringe vp of Calues and Goates were turned into the Lordes Table The Sabaothe day was turned into the Sunday Yet the thinges beinge thus altered the names notwithstandinge of Uigilles Aultars and Sabaothe daies remaine stil in vse as they did before Therfore M. Hardinge herein as commonly elswhere thought it best to deceiue his Reader by the mistakinge and errour of the Name Last of al if the Fathers in the Councel of Toledo and Leo meante al one thinge as here it is constantly auouched then is M. Hardinge by the same Fathers but poorely reliued For it is most euident by that is already saide that Leo meante the Holy Communion and not M. Hardinges Priuate Masse M. Hardinge The .9 Diuision If M. Iuel agnise and accepte for good the authoritie of this Councel as the Churche dooth then must he allow these many thinges whiche he and the Sacramentaries to the vttermost of their power and cunninge labour to disproue and deface First the blessed Sacrifice of the Masse whiche the Fathers of this Councel cal the true and singular Sacrifice the
whereas there must be a likenesse between the Sacramente and the thinge of the Sacramente for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes properly and rightly they shoulde not be called Sacramentes as the Sacramente of Baptisme whiche is the outwarde washinge of the fleashe hath a likenesse of the inwarde washinge of the soule and no likenesse here appeareth to be between the fourmes that remaine and the thinge of the Sacramente for they consiste not the one of many cornes the other of grapes for thereof cometh not Accident but Substance hereto maie be saide it is ynough â–ª that these Sacramentes beare the likenesse of the Body and Bloude of Christe for as muche as the one representeth the likenesse of Breade the other the likenesse of VVine whiche S. Augustine calleth 254 Visibilem speciem elementorum the visible formâ— of the Elementes The B. of Sarisburie What meaneth M. Hardinge thus to encombre him selfe with these vaine and miserable folies S. Augustine saithe A Sacrament muste haue a Resemblance or Likenesse of that thinge whereof it is a Sacramente For without this Resemblance or Likenesse he saithe a Sacramente is no Sacramente Therefore M. Hardinge commeth in with his Fantasie and telleth vs that his Fourmes and Accidentes are the Resemblance and Likenesse of the Bodie of Christe But alas wherein standeth this Comparison of Resemblance and Likenesse Or wherein are M. Hardinges Accidentes and Christes Bodie like togeather Certainely M. Hardinge him selfe notwithstandinge he can say many thinges yet he cannot truely say that Christes Bodie is either rounde or plaine or white or thinne or any way like vnto his Accidentes Yet must there be a certaine likenesse in effectes bitwéene the Sacrament and the thinge it selfe whereof it is a Sacramente Of whiche effectes the one is Sensible and wrought outwardly to the Bodie the other is Spiritual wrought inwardly in the minde As for example in the Sacramente of Circumcision the Outwarde Uisible Cuttinge in the Fleashe was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte In the Sacramente of Baptisme the Outwarde Washinge of the Bodie is a Resemblance of the Inwarde Spiritual Washinge of the Soule Likewise in the Sacramente of the Holy Communion as the Breade Outwardly Feedeth our Bodies so doothe Christes Bodie Inwardly and Spiritually Féede our Soules Thus is Féedinge an effecte common vnto them bothe And therein standeth the Resemblance and Likenesse of the Sacramente Therefore Rabanus Maurus saithe Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nominatur Et quia Vinum sanguinem opeâ—atur in Carne ideò illud referâ—ur ad Sanguinem Bicause the Breade confirmeth the Harte of our Bodie therefore is the same conueniently called the Bodie of Christe And bicause VVine woorketh Bloude in our Fleashe therefore the VVine hath relation vnto the Bloude of Christe Now if M. Hardinge touchinge this effecte of Feedinge wil compare his Accidentes with Christes Bodie then must he say That wée Eate Accidentes and Drinke Accidentes and be Feadde with Accidentes and Liue by Accidentes euen as in the Inner man wee Eate Christe and Drinke Christe and be Feadde with Christe and Liue by Christe Otherwise he muste confesse that touchinge the effecte of Feedinge his Accidentes haue no Resemblance of Christes Bodie and therefore can in no wise be called Sacramentes But saithe M. Hardinge the Accidentes Represente the likenesse of Breade and the Breade that was Representeth the Bodie of Christe Here is an other suttle drifte of M. Hardinges reason from Accidentes to Breade and from Breade to Christes Bodie And so wée haue here fansie vpon fansie and one Likenes vpon an other but neither Scripture nor Councel nor Doctour either Greeke or Latine or Olde or Newe to auouche the same But here appeareth a marueilous peruerse order in Nature For by M. Hardinges driftes neither can the Breade Signifie Christes Bodie but onely when the Breade is abolished nothing leafte to Signifie nor can these AccideÌ„tes Signifie the Breade but onely when there is no Breade remaininge there to be Signified And so the effecte of M. Hardinges drifte and of this Resemblance passeth from nothinge to nothinge and standeth in nothinge Here it behooued M. Hardinge to haue foreseene the inconueniences that might haue folowed For if the Accidentes of the Breade â—e the Sacrament for as much as in one péece of Breede there be sundrie Accidentes it must néedes folow of these positions that in one peece of Breade be sundrie Sacramentes and so sundrie Sacramentes in one Sacramente Innocentius him selfe espied this inconuenience and therefore he demaundeth this question Cùm sint mulâ—ae species quomodò non sunt multa Sacramenta But this Resemblance or Likenesse S. Augustine calleth Visibilem Speciem ElementoruÌ„ The visible Fourme of the Elementes By whiche woordes saithe M. Hardinge he meante onely the Shewes and Accidentes of the Breade In déede S. Augustines woordes be true but M. Hardinges Exposition is not true For S. Augustine by this woorde Species meante not the outwarde Fourmes or Shewes as it is supposed but the very Kinde and Substance and Nature of the Breade So S. Ambrose saithe Ante benedictionem Verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called not an other Fourme or an other Shew but an other Kinde or Nature But after the Consecration Christes Bodie is Signified Whiche thingâ— may also plainely appeare by S. Augustine him selfe in the same place For thus he writeth Panis qui Corpus Christi est suo modo vocatur Corpus Christi cùm â—e vera sit Sacramentum Corporis Christi c. Vocaturque ipsa immolatio Carnis Christi quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei Veritate sed Significante Mysterio He saith Not the Fourme not the Shew not the Accidente but The Breade that is the Bodie of Christe not verily or in deede but after a manner is called the Bodie of Christe where as it is in deede a Sacrament of the Bodie of Christe c. And the Oblation of the Fleashe of Christe that is made with the Priestes hande is called the Passion the Deathe and the Crucifieinge of Christe not in Truethe of the mater but by a Mysterie Signifieinge M. Hardinge The .3 Diuision Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe not onely in respecte of the thinge signified whiche is the vnitie of the Churche but also of the thinge contained whiche is the verie Fleashe and Bloud of Christe whereof the truthe it self saide The Breade that I shal geue is my Fleashe for the life of the worlde The B. of Sarisburie In the ende M. Harding not onely without any Authoritie â—â—ther of Scriptures or of Councels or of Doctours but also without any manner