to be geuen in Wine These be the holy Mysteries of Christes Body and Bloud Wee may not here accompte what may be in either of them by the drifte of vaine fantasie but rather wée ought to consider what Christe in the first Institution hereof did and what he commaunded to be doone Neither doo wee here condemne the Church as it pleaseth M. Harding vniustly to charge vs but wee wishe and pray to God that his whole Churche may once be reformed after the example and Institution of Christe without whom the Churche is no Churche neither hath any right or claime without his promisse nor any promisse without his woorde Nowe whereas M. Hardinge saieth The reasons that we make for the maintenaunce of Christes Institution are so sclender If he had first weighed his owne perhaps he woulde the more fauourably haue reported ours I meane not the reasons that others of that side haue taken of mennes Beardes of feare of the Palsie and shakinge or other diseases or inconueniences that may happen but euen of the same that he hath here planted in the firste ranke and entrie of his cause The firste is this It is a Sacrament of vnitie Therefore if it be abused we maie seeke no redresse The seconde is this The fruite of the Sacrament dependeth not of the fourmes of Breade and wine Therefore we may breake Christes Institution The thirde is this Whole Christe as M. Hardinge saithe is in eyther parte of the Sacrament Therefore there is no wrongâ— doone in barringe the people from one kinde Certainely these reasons séeme very sclender and specially to countermaunde the plaine Woorde of God The sentence that S. Basile vseth in this case is very terrible Who so forbiddeth the thinge that God commaundeth and who so commaundeth the thinge that God forbiddeth is to be holden accursed of al them that loue the Lorde M. Hardinge The seconde Diuision Nowe concerninge thâ—outwarde formes of Breade and VVine 47 their vse is imployed in signification onely and be not of necessitie so as grace may not be obteined by woorthy receiuinge of the Sacrament onlesse bothe kindes be ministred Therefore in Consecratinge of the Saâ—rament according to Christes Institution bothe kindes be necessarie for as muche as it is not prepared for the receiuing onely but also for renewinge and stirringe vp of the remembraunce of our Lordes deathe So in as muche as the Sacrament serueth the Sacrifice by whiche the Death and Oblation of Christe is represented bothe the kindes be requisite that by diuers and sundrie formes the bloudde of Christe shedde for our sinnes and separated from his bodie may euidently be signified But in as muche as the faithful people dooe receiue the Sacrament thereby to attaine spiritual grace and saluaâ—ion of their soules diuersitie of the formes or kindes that be vsed for the signification onely hath no further vse ne profite But by one kinde because in it whole Christe is exhibited abundance of al grace is once geuen so as by the other kinde thereto ouer added whiche geueth the same and not an other Christe no further augmentation of spiritual grace may be atteined In consideration of this the Catholique Churche taught by the Holy Ghoste al truethe Whiles in the daily Sacrifice the memorie of our Lordes Death and Passion is celebrated for that it is necessary therin to expresse moste plainely the sheddinge and separatinge of the Bloude from the Bodie that was Crucified hath alwaies to that purpose diligently vsed both kindes of Breade and VVine But in distributinge of the blessed Sacrament to Christian people hath vsed libertie whiche Christe neuer imbarred by any commaundement to the contrary so as it hath 48 euer beene moste for the behoufe and commoditie of the receiuers and hath ministred sometimes bothe kindes sometimes one kinde onely as it hath bene thought most expedient in regarde of time place and personnes The B. of Sarisburie Here is muche talke and no proufe I graunt the Priest if he minister the Communion orderly and as he shoulde doeth renewe the memorie of Christes Passion accordinge to his owne commaundement Doo this in my remembrance Yet al this concludeth not directly That therefore Christes ordinaunce may be broken Neither is it yet so clearely proued that the priest in his Masse representeth the separation of Christes Bloude from his Bodie For beside that there is no auncient Doctour here alleged for proufe hereof I might wel demaunde by what woordes by what gesture or to whom dooth he represent this Separation His woordes be strange his gesture secrete the people neither heareth nor seeth ought nor knoweth what he meaneth And beinge graunted that the Separation of Christes Body and Bloude is represented in the holy Mysteries yet howe knoweth M. Hardinge that the priest ought more to represent the same then the people Doubtlesse Christes Bloude was shedde indifferently for al the faithful as wel for the People as for the Priest betwéene whom and the people as I haue before shewed out of S. Chrysostome in this case there is no difference For whereas M. Hardinge taketh the name of Sacrifice for some shewe of proufe in this mater it behoueth him to knowe that not onely the portion receiued by the priest but also the portion that is distributed vnto the people is of the olde Fathers called a Sacrifice S. Augustine hath these woordes In Carthage the manner was that Hymnes shoulde be saide at the Aultare out of the Booke of Psalmes either when the Oblation was made or when the thinge that was offered was diuided vnto the people By these plaine woordes we may sée that bothe the priest and people receiued one Sacrifice And Clemens as M. Hardinge calleth him the Apostles fellow saithe thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant Let there be so many Sacrifices offred at the Altare as may suffice for the people And whereas it is further saide that the prieste by receiuinge bothe partes in seuerall expresseth as it were vnto the eye howe Christes Body and Bloude were doone asunder the Scriptures and auncient Fathers haue taught vs otherwise that not any gesture of the priest but the very Ministration of the holy Communion and the whole action of the people expresseth vnto vs the manner and order of Christes deathe S. Paule saithe As often as ye shal eate this Bread and drinke this Cuppe ye shal declare the Lordes death vntil he come And this S. Paule writeth not onely to the priestes but also to the whole Congregation of the Corinthians And in like sorte writeth S. Augustine touchinge the same Cum frangitur hostia Sanguis de Calice in ora fidelium funditur quid aliud quà m dominici Corporis in Cruce immolatio eiusque Sanguinis de latere effusio designatur When the Oblation is broken and the Bloud from the cuppe is powred into the mouthes of the faithful what thinge els is there signified but
Hoc dicens ostendit quòd Passio eius est MysteriuÌ„ Salutis humanae per quod etiam Discipulos consolatur Shalbe shead for many Thus saieinge he sheweth that his Passion is the Mysterie of the Saluation of mankinde and by the same he comforteth his Disciples Againe he saithe De Passione Cruce sua loquebatur Christe vtteringe these woordes of the Sacramente spake of his Passion and of his Crosse. To be shorte yf it be true that Christe shead his Bloude at his Last Supper and that Uerily Really and in deede as M. Hardinge alone strangely auoucheth and noman els I trowe beside him then can he no more saie The same was an Vnbloudy Sacrifice And so must he yelde vp the strongest Tower of al his Holde For yf the Sacrifice that Christe made at his Supper were Unbloudy howe did Christ there Shead his Bloude Yf Christe as M. Hardinge saith did there Shead his Bloude howe can that Sacrifice be called Unâ—loudy But to leaue these fantasies and vaine shyftes Christe gaue his Bodie to be broken and his Bloude to be shead not at his Last Supper but onely vpon his Crosse and no where els There he bare our iniquities there was he rent for our Sinnes And in that onely respecte we receiue his Bodie and embrace it and haue fruite of it In this respecte S. Paule saith God forebid I should reioice in any thinge sauinge onely in the Crosse of our Lorde Iesus Christe Therefore this newe Article of the Faith of the Real Sacrificinge Sheaddinge of Christes Bloude at the Table neither beinge true in it selfe nor hitherto by M. Hardinge any waie prooued notwithstandinge the greate Stoare and choise of his Authorities for as muche as Christe neuer gaue neither his Apostles nor any their successours Commission to doo more in that behalfe then he him selfe had donne To saie that any mortal man hath Power and Authoritie Really and in deede to Sacrifice the Sonne of God it is a manifest and wicked blasphemie the greate and grosse errours wherewith the Diuel and his Disciples in the time of his Kingedome of darknesse haue deceiued the world notwithstandinge As for Clemens whom M. Hardinge so often calleth the Apostles felowe as he is but lately start vp and comme abroade and therefore hath not yet gotten sufficient credit and is here brought in dumme saieinge nothinge so is he not woorthy of further answeare Howe be it M. Hardinge dooth greate wronge otherwise to reporte his Authours woordes then he findeth them Truely his ClemeÌ„s what so euer he were saith not The Priest hath Commission or Power to offer vp the Sonne of God His woordes are plaine to the contrary Antitypon Regalis Corporis ChristeÌ„ offerte Offer ye vp not the Bodie of Christe but the Signe or Sacramente of the Roial Bodie of Christ. Likewise againe he saith Offerimus tibi Regi Deo iuxta InstitutioneÌ„ Christi HuÌ„c PaneÌ„ Hoc PoculuÌ„ Wee offer vp vnto thee our Kinge and God not the very Bodie of thy Sonne Really in deede but This Breade and this Cuppe accordinge to Christes Institution It is a greate Prerogatiue for M. Hardinge both to make Doctours of his owne and also to geue them his owne Constructions Neither did Christe by these woordes Doo ye this in my Remembrance erectâ— any newe Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Ancient learned Father so expounde it Christes meaninge is cleare by the woordes that folowe For he saithe not onely Doo yee this but he addeth also In my Remembrance Whiche Dooinge perteineth not onely vnto the Apostles and their successours as M. Hardinge imagineth but also to the whole people And therefore S. Paule saithe not onely to the Ministers but also to the whole Congregation of Corinthe As often as ye shal eate this Erâ—ade and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil â—e come Likewise S. Chrysostome applieth the same not onely to the Cleregie but also to the whole people of his Churche of Antioche Thus he saithe Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these weake positions M. Hardinge without the warrante or authoritie of any learned Father reasoneth thus Christe saithe This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father M. Hardinge The .5 Diuision That Christe offered him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remembraunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine the Apostles haue lefte to the Churche Eusebius Caesariensis hath these woordes Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus VVee are taught saithe he to offer vnto our Supreme â—od the Sacrifices of Christes Table whiche cause vs to tremble and quake for feare by his Bishoppe highest of al. Here he calleth Christe in respecte of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he callethe 222 the Bodie and Bloude of Christe bicause at the Table in his last Supper be Sacrificed and offered the same and for that it is his very Bodie and very Bloude imagination onely I hantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causinge tremblinge and feare And where as he saithe we haue beene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speakinge of the Sacrifice offered by the Apostles commonly addeth these woordes Secundum ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce The B. of Sarisburie To prooue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Eusebius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So muche is he opprest and encombred with his stoare True it is The Ministration of the Holy Communion is oftentimes of the Olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein wee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this
neither of the Scriptures nor of the olde Fathers Howe be it Christes example in dooinge and commaundement to doo the same may not be taken for a shewe or Accident but for the effecte and Substance of his Supper Doo this saithe Christe the same that you haue seene mee doo Take Blisse Breake Diuide in my remembrance Whiche woordes S. Chrysostome expoundeth thus Hoc facite in memoriam beneficij mei salutis vestrae Doo this in remembrance of my benefite and of your Saluation This is no Accident or light fantasie that may be leafte at our pleasure but the very substantial pointe of that Sacrament whiche we are specially commaunded to continue vntil he come and for wante whereof S. Paule saithe that Supper is not the Lordes Supper Certainely Alexander of Hales and Humbertus two of M. Hardinges owne Scholastical Doctours are ful againste him in this pointe Alexander saithe Consecration is for the Communion therefore of bothe the Communion is the greater Humbertus saith Hoc quoticscunque feceritis id est benedixeritis fregeritis distribueritis in mei memoriam facietis Quia quodliber horum trium si sine reliquis fiat perfectam memoriam Christi non repraesentat As often as ye shal this doo that is to say as often as ye shal Blisse Breake and Distribute ye shal doo it in my remembrance For what so euer one thinge of these three thinges be donne without the reste it representeth not the perfite remembrance of Christe And thinketh M. Hardinge that the Sacrifice whereof neither Christe nor his Disciples euer spake one woorde is the Substance of his Supper and the Mystical Distribution in remembrance of his death whereof he gaue vs suche a straite commaundement in so manifest and so plaine woordes is no parte of the Substance The allegation of whiche Sacrifice to this purpose is méere vaine The olde Fathers neuer complained of ceasinge thereof bicause they knewe it coulde neuer cease For the strength and vertue of Christes Sacrifice resteth in if selfe and not in any diligence or dooinge of ours Christe beinge a Prieste after the order of Melchisedech hath offred vp one Sacrifice for al vpon his Crosse Ful and pâ—rfâ—t therefore wée néede none other One and euerlastinge therefore it néedeth no renewinge By priuilege geuen to him selfe Onely therefore it can not be wrought by any other This Sacrifice notwithstandinge is reuiued and freashly laide out before our eies in the Ministration of the holy Mysteries as it is wel recorded by sundrie of the olde godly Fathers S. Augustine saithe Was not Christe once offred in him selfe Yet that notwithstandinge by way of a Sacrament he is offred euery day vnto the people not at Easter onely but also euery day And he saith no vntrueth that beinge demaunded the question saithe Christe is offred For if Sacramentes had not a certaine likenesse of the thinges whereof they be Sacramentes then shoulde they in deede be no Sacramentes And of this likenesse many times they beare the names of the thinges them selues as the Sacrament of Christes Bodie by a certaine manner of speache is the Bodie of Christe Likewise againe he saithe Cùm non obliuiscimur munus Saluatoris nonne Christus quotidie nobis immolatur Ex ipsis reliquijs cogitationis ex ipsa memoria quotidiè nobis sic immolatur quasi quotidiè nos innouet When we forgeat not the gifte of our Sauiour is not Christe dayly offred vnto vs Through the remnantes of our cogitation and by way of our very memorie Christe is so offred vnto vs euery day as if he daily renâ—wed vs. And againe likewise he saithe Holocaustum Dominicae Passionis eo tempore offert quisque pro peccatis suis quo eiusdem Passionis fide dedicatur Christianorum fidelium nomine baptizarus imbuâ—tur At that time dothe euery man offer vp the Sacrifice of Christes Passion for his sinnes when he is indewed with the Faith of Christes Passion and beinge Baptized receiueth the name of faithful Christians Thus is the Sacrifice of Christes Passion expressed in the holy Ministration yet not as M. Hardinge imagineth by any action there doone by the Priest alone but by the Communion Participation of the people as S. Augustine also otherwhere witnesseth Dum frangitur Hostia Sanguis in or a fideliuÌ„ funditur quid aliud quà m Dominici Corporis in Cruce immolatio designatur While the oblation is brokeÌ„ â–ª and the bloude that is the Sacrament of the Bloude is powred into the mouthes of the faithful what other thinge is there expressed or signified but the sacrificinge of the Lordes Bodie vpon the Crosse This Sacrifice of Christe on his Crosse is called the Daily Sacrifice not for that it muste be renewed euery day but for that beinge once done it standeth good for al daies and for euer What force then is there in this reason The Fathers neuer complained of ceasinge of the Daily Sacrifice Ergo they had priuate Masse For it may be answeared in one woorde they had the Holy Communion euery Daie and therefore they complained not How be it neither is the holy Communion that Dayly Sacrifice it selfe but a memorie of the same neither was the Communion then ministred euery Daie For proufe whereof I woulde with M. Harding to marke this Epistle sente from the Councel of Alexandria in the defence of one Macaâ—ius who was charged by his enimies that he had forcibly entred iâ—to the Churâ—he and broken the Cuppe of the holy Ministration They make his defence in this manner The place where they say the Cuppe was broken was no Churche nor any Prieste at that time neare there about and touchinge the daie it was no Sonnedaie Seinge then there was no Churche in that place nor Ministration of the Sacramentes nor the day required the same what manner Cuppe was it then or when or where was it broken It appeareth plainely by these woordes of the Councel that they had no Ministration of the Sacramentes at that time in Alexandria but onely vpon the Sonnedaies And yet noman euer complained of the ceasinge of the Daily Sacrifice notwithstandinge For they knew that the Sacrifice of Christes Deathe is Daily and for euer and canne neuer cease M. Hardinge The .26 Diuision S. Ambrose witnesseth that the people of the Easte had a custome in his time to be houseled but once in the yeere And he rebuketh harpely suche as folowe them after this sorte Si quotidianus est cibus cur post annum illum sumis â–ª quemadmodum Graeâ—â— in oriente facere consueuerunt If it be oure daylie meate saithe he why takest thou it but once in the yeere as the Greekes are wonte to doo in the Easte S. Augustine vttereth the same thinge almost with the same woordes And in the seconde booke De sermone Domini in monte the twelfthe Chapter expoundinge the fourthe
S. Augustine and of our parts not denied so is it also true that S. Ambrose writeth Indignus est Domino qui aliter Mysterium celebrat quà m ab eo traditum est Non enim potest deuotus esse qui aliter praesumit quam darum est ab authore He is vnwoorthy of the Lorde that doeth otherwise celebrate the Mysterie then it was deliuered of the Lorde For he cannot be deuoute that taketh it otherwise then it was geuen of the authour But this excuse vnder the pretence and colour of vnitie séemeth to importe some defaulte For what thinke these folke that vnitie cannot stande without the breache of Christes Institution Or that the Apostles and holie Fathers that ministred the Communion vnder bothe kindes were not in vnitie Or that there was neuer vnitie in the Churche for the space of a thousande foure hundred and moe yéeres after Christe vntil the Councel of Constance where this mater was firste concluded Herein standeth that Mystical Unitie that one Breade is broaken vnto al and one Cuppe is deliuered vnto al equally without difference and that as Chrysostome saithe in the reuerende Sacrifice there is no difference betweene the Prieste and the people but al is equal But our aduersaries haue herein forced a difference betweene the Prieste and the people without cause and say There must néedes be suche a difference And when the Frenche King who vntil this day receiueth stil in Bothe Kindes had moued his Clergie wherfore he might so doo more then others they made him answeare for that kinges are annointed as wel as Priestes Gerson saieth that if Laye men should Communicate vnder bothe kindes as wel as Priestes Dignitas sacerdotis non esseâ— supra dignitatem Laicorum The dignitie of the Prieste shoulde not be aboue the dignitie of Laye menne And Gabriel Biel extolleth the Prieste aboue our Ladie al Hallowes bicause he may Communicate vnder bothe kindes and they cannot And so haue they altered the Sacrament of equalitie and vnitie and made it a Sacrament of difference and dissension The fruite of the Sacrament saith M. Hardinge hangeth not of the formes of Breade and Wine This is a straunge forme of speache vnto the ignorant that knoweth not what these formes meane Beware good Reader for vnder this woorde there lieth a snare S. â—â—ule fiue times in one place calleth it Brâ—ade but this man saithe it is the Forme the Appearance and shew of Breade but he woulde haue thee beléeue that in déede it is no Breade Wée know wel The fruite of the Sacrament standeth not neither in the Formes nor in the Breade or Wine whiche are outwardely receiued with the bodily mouthe but in the Fleashe and Bloud of Christe whiche onely are receiued spiritually into the soule He addeth further Whole Christe is vnder either kinde therefore he that receiueth in one kinde onely hath no wronge If any auncient Doctour had saide the same it might the rather haue béene beléeued But M. Hardinge of false Principles of his owne thinketh he may boldely geather the like Conclusions These toyes are sufficient to please vayne fantasie but they are not sufficient to content a godly conscience But dooth M. Harding so surely know that whole Christe is in either kinde and did Christe him selfe not know it Or if Christe did know it was not he hable to breake his owne ordinance to prouide for this inconuenience as wel as others We know and it is our beléefe that Christes whole Humanitie both Fleashe and Bloud is in Heauen But that the same humanitie of Christ is in the Sacrament in suche grosse sorte as is supposed by our aduersaries notwithstandinge many bolde vauntes thereof made yet was it hitherto neuer proued And although this mater be moued by M. Harding out of season as being no parte of this Question yet I thinke it not amisse briefely to signifie by the way what the olde Catholike Fathers haue thought of it Consentius demaundeth this question of S. Augustine whether the Body of Christ being now in Heauen haue in it bloud or no. Here to leaue S. Augustines answeare it is easie for any man to consider if Consentius had béene perswaded as M. Hardinge woulde séeme to be that Christes Body hath Bloud in it in the Sacrament he woulde neuer haue mooued this question of the Body of Christe that is in Heauen To leaue these new fantasies whereof it dooth not appeare that euer the olde Catholike Doctours made any reporte wée must vnderstande that the Breade is the Sacrament of Christes Body and the Wine is the Sacrament of his Bloud So saithe Beda Panis ad Corpus Christi Mysticâ— VinuÌ„ referâ—ur ad Sanguinem The Breade in Mystical manner hath relation to the Body of Christe the Wine hath relation vnto his Bloud So likewise saith S. Paule The Breade that we breake is it not the CoÌ„munication of the Body of Christe And the Cuppe of the blessinge whiche wee blisse is it not the Communication of the Bloude of Christe S. Paule saithe not eche parte is in other but eche hath a peculiar signification by it selfe But if it were so as M. Harding and certaine others of late daies haue grosly imagined yet notwithstanding the people takinge but one kinde onely receiueth iniurie as M. Hardinge may sée by Alexander of Hales and Durandus and other of his owne Doctours Alexanders woordes be these Licet illa sumptio quae est in accipiendo sub vna specie sufficiat tamen illa quae est sub duabus est maioris meriti Although that order of receiuinge the Sacrament which is vnder one kinde be sufficient yet the other whiche is vnder bothe kindes is of greater merite And immediatly after Sumptio sub vtraque specie quem moduÌ„ sumendi tradidit Dominus est maâ—oris efficaciae maioris complementi The receiuing vnder bothe kindes whiche order the Lorde deliuered is of greater strength and of greater fulnesse And the same Alexander againe saithe Totus Christus non continetur sub vtraque specie Sacramentaliter sed Caro tantâ—m sub specie Panis sanguis sub specie Vini Whole Christ is not conteined vnder eche kinde by way of Sacrament but the fleashe onely vnder the forme of Breade and the Bloud vnder the forme of Wine The like might be reported out of Durandus and others Here M. Hardinges owne Doctours confesse that the people receiuinge vnder one kinde receiueth not the ful Sacrament nor the Bloud of Christe by way of Sacrament and that their dooinge therein is of lesse strength merite then the dooinge of the Priest Wherefore M. Hardinge in sayeinge The people receiuinge onely vnder one kinde taketh no iniurie doothe the people double iniurie But to passe ouer these Scholastical subtile pointes it behoueth vs to know that Christe the Sonne of God appointed the Sacrament of his Body to be geuen in Breade and the Sacrament of his Bloud
with al. He woulde haue it free for the whole Churche to determine of it but not for euery Churche particular This is a shifte to deceiue the ignorant For he knoweth wel that al other Churches throughout the worlde from the firste plantinge of the Gospel vntil this day doo stil minister the Holie Communion in Bothe Kindes as Christe commaunded and that Christes Institution was neuer openly and by consente broaken but onely in the Churche of Rome whiche Churche also is not vniuersal but meere particular and that the same breache in the same Churche of Rome sprange not of any consent of Bishoppes or other learned men but as it is prooued before onely of the simple deuotion of the people And doothe M. Hardinge thinke the people may safely breake Christes Institution without any General Councel and may not safely returne againe to the same without a general Councel Uerely there needeth no Councel where as nothinge is donne by Councel Touchinge the indifferencie of this mater wherupon M. Hardinge hath buâ—lte this whole treatie and in what sorte the breache of Christes Institution may séeme a thinge indifferent I know no better answeare then that is already made by S. Cyprian who in the like case maketh answeare thus Si quis de antecessoribus meis non hoc obseruauit tenuit quod nos Dominus exemplo magisterio suo docuit potest simplicitati eius de indulgentia Domini venia concedi nobis veró non poterit ignosci qui nuÌ„c a Domino admoniti instructi sumus c. If any of my predecessours haue not followed and keapte that thinge whiche the Lorde by his example and commaundement hath taught vs he for his simplicitie may be pardoned but if wee wilfully offende there is no pardon for vs that are already warned and instructed of the Lorde Wee geue God thankes that whiles he instructeth vs what wee shall doo for the time to come he forgeueth vs that is past bicause wee haue eâ—â—ed of simplicitie Thus farre foorthe the breache of Gods ordinance may be borne with al by the iudgement of S. Cyprian But he addeth further Post inspirationem verò reuelationem factam qui in eo quod errauerat perseuerat prudens sciens sine venia ignorantiae peccat praesumptione aâ—que obstinatione superatus After that God hath once opened and reueled his truthe who so continueth stil in his errour willingly and wittingly offendeth without hope of pardon as beinge ouercome with Presumption and Wilfulnesse M. Hardinge The .8 Diuision And where as it was ministred in bothe kindes at Corinth as it appeareth by S. Paule and in sundrie other places as wee finde moste euidently in the writinges of diuers auncient Fathers Yet the Churche hath beene mooued by diuerse and weighty causes to take order that the people should receiue their Communion vnder one kinde not onely in the Councel of Basil but also in that of Constance and longe before them aboue a thousande yeeres in 52 the first Councel of Ephesus as many doo probably geather and namely Vrbanus Regius a Doctour of Luthers schoole confesseth in his Booke De locis Communibus One cause and not the least was that thereby the heresie of Nestorius might the rather be extinguished who amongst other errours helde opinion 53 that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud and vnder the forme of the Wine his Bloud onely without his Body Many other causes mooued those Fathers to take that order for the auoiding of many inconueniences daungers and offences whiche might happen in the vse of the Cuppe as vnreuerence of so high a Sacrament whereof Christen people at the beginninge had a maruelous care and regarde the lothesomenesse of many that can not brooke the taste of wine the difficultie of gettinge and impossibilitie of keepinge wine from corruption in countries situated neare to the Northe Pole in that Clyme where is knowen to be greate extremitie of colde biside a number of the like So that it had beene bisides reason to haue bounde al to the necessitie of bothe kindes The B. of Sarisburie He graunteth that S. Paule at Corinthe and sundrie other holy Fathers in their seueral Churches ministred the Sacrament in Bothe Kindes He might as wel haue saide al the Apostles and al the holy Fathers sauinge for hindering of his cause But the Churche afterwarde vpon good causes as it is here alleged tooke order to the contrary and namely to confute the Heretique Nestorius Here must thou marke good Christian Reader The Question is vvhether M. Hardinges halfe Communion vvere euer ministred openly to the people in the Church vvithin the space of sixe hundred yeres after Christe For prooufe hereof he allegeth that this order was allowed in the Councels of Constance and Basil the former wherof was begunne holden in the yeere of our Lorde a thousande foure hundred and fouretenth and the same neither general nor euer generally receiued And what force can he finde herein to prooue his purpose It is also probably geathered saithe M. Hardinge that the same order was taken a thousande yeeres before in the firste Councel of Ephesus Here he is driuen vtterly to leaue his learning as he coÌ„monly doeth only to holde by bare gheasse But if this new diuise were brought in to confute the Heretique Nestorius why then tooke it place first in the Councels of Constance and Basil a thousande yeres after that Nestorius was dead his Heresie quite forgotten If it were so ordred in the Councel of Ephesus why is there no Acte or mention therof extant in that Councel nor any learned man within a thousand yeres after to recorde the same But Vrbanus Regius a Doctour of Luthers Schoole confesseth it First Urbanus Regius departed this life not aboue twéentie yeres agoe and therefore is a very younge witnesse to testifie a thinge doone so longe before Bysides this the Booke of CoÌ„mon Places that is abroade in his name is nothing els but a heape of thinges geathered togeather by longe readinge as the manner of studentes is out of diuers and sundrie bookes and that as wel of the one side as of the other onely for healpe of memorie and increase of knowledge Neither was that Booke euer corrected or publisshed by him but onely deliuered to the Printer as it was by his widowe after his death as appeareth by Pomeranus that dedicated that booke to the Prince of Mensburg And therefore these collections doo witnesse his diligence but not his iudgement As touchinge that note concerninge the Councel of Ephesus it may be thought he had it out of Alardus or Michael Vaehe or some other like writer of this age Nestorius emongst other errours saithe M. Hardinge helde opinion that vnder the forme of Breade in the Sacrament is conteined the Body of Christe without his Bloud and vnder the forme of wyne the Bloud onely
These bothe be M. Hardinges premisses Hereof it must necessarily follow and can not be auoided that the Apostles of Christe committed sacrilege But what wil not these menne graunte to winne their purpose The weight of M. Hardinges argument is taken as they name it in Schooles ab Authoritate negatiuè and onlesse it be in consideration of some other Circumstance it is so simple that a very childe may soone answeare it For as he saithe here There is no mention made but of Breakinge of Breade Ergo there was no Cuppe So might he also say There is no mention made but of Breakinge of Breade Ergo there was not Christes Bodie Or thus Iacob went downe into Egypte with thrée score and tenne soules Ergo in his companie he had no bodies Certainely as the soule in that place importeth the whole man euen so in the other place the breakinge of Breade importeth the whole Ministration As for the Breakinge of Breade in the .27 of the Actes whiche place as it is auoutched Chrysostome vnderstandeth of the Sacrament verely M. Harding was therein muche ouerséene For the texte is cleare If S. Paule gaue the Sacrament â–ª beinge at that time in the shippe he gaue it onely vnto Infidels that knewe not Christe And Chrysostomes exposition euen in the same place is plaine to the contrary For thus he enlargeth S. Paules woordes that he spake to the Mariners Obsecro vos vt sumatis cibum hoc enim ad salutem vestram fuerit hoc est ne forsan fame pereatis cibum sumite I pray you take some sustenance It is behooueful for you that ye so doo That is to say take some meate leaste perhaps ye die for hunger Now let M. Harding either say these woordes are spoken of the Sacrament or confesse that he hath made vntrue reporte of his Doctour M. Hardinge The .14 Diuision It is not to be marueled at al be it S. Paule deliuered to the Corinthians thinstitutioÌ„ of our Lordes Supper vnder bothe kindes that yet vpon occasion geuen and when condition of time so required 58 he ministred the Communion vnder One Kinde sithe that without doubte he tooke that holie mysterie vnder One Kinde for the whole Sacrament as we perceiue by his woordes where he saithe Vnus panis vnum corpus multi sumus omnes qui de vno pane participamus One Breade and one Bodie we beinge many are al that doo participate of one Breade 59 VVhere he speaketh nothinge of the Cuppe And likewise by his woordes where he speaketh disiunctiuely as the Greeke and the true Latine texte hath Quicunque manducauerit Panem vel biberit caliceÌ„ Domini indigné reus erit corporis sanguinis Domini VVho so euer eateth the Breade or drinketh of the Cuppe of our Lorde vnwoorthely he shal be giltie of the Bodie and Bloude of the Lorde Whereon dependeth an argument of the contrary that who so euer eateth this Breade woorthely or drinketh this Cuppe woorthely he eateth and drinketh righteousnes and life The B. of Sarisburie It is no maruel saithe M. Hardinge though S. Paule ministred sometimes in One Kinde But it is muche to be marueled that any Christian man durst euer thus boldely to publishe open errour vnder the name of S. Paule What woulde not these men take in handâ— to proue that dare thus to allege S. Paule him selfe against him selfe and that without any testimonie or woorde of S. Paule Yes Marie saiethe M. Harding S. Paule saithe We beynge many are one Breade and one Bodie and speaketh nothinge of the Cuppe Here by the way M. Hardinge chargeth S. Paule with manifeste sacrilege For it is already confessed by al them of that side that it is sacrilege if a Prieste suche as S. Paule was doo Minister and receiue the Sacrament vnder One Kinde But he saieth there is nothinge spoken of the Cuppe What may we thinke hereof Whether is this man him selfe blinde or thinketh he al others to be blinde Is there nothinge there spoken of the Cuppe O good Christian Reader marke the dealinge of this man and beware of him Onlesse thou consider wel the places that he allegeth he may soone deceiue thee Thus lie S. Paules woordes The Cuppe of the Blissinge whiche we Blisse is it not the Communication of the Bloud of Christ The Breade that we Breake is it not the Communication of the Bodie of Christe For we beinge many are one Breade and one Bodie al that be partakers of one Breade Here S. Paule distinctly nameth bothe partes togeather and the Cuppe before the Breade Yet saithe M. Harding there is nothinge spoken here of the Cuppe If he haue dealte faithfully herein thou maiste truste him further for the reste Uerely S. Hierome noteth it thus Ideo de Calice primum dixit vt posset postea de Pane latiùs disputare Therefore S. Paule spake firste of the Cuppe that he might afterwarde intreate more at large of the Breade Further saithe M. Hardinge S. Paule vseth a Disiunctiue as appeareth bothe by the Greeke and also by the true Latine texte Suche diligence and circumspection in searchinge the Scriptures for defence of a trueth is muche to be commended For there may be oftetimes great weight in one letter as appeareth by sundrie disputations betwéene the Christians and the Arrians But this man séeketh so narrowly onely to finde some Couert for his errour S. Hierome Anselmus Haimo and many others bothe in the texte and in thexposition of the same place vse the Copulatiue Not withstandinge to graunte M. Hardinge his Disâ—unctiue yet if he be so skilful in the Digeste as in other places of his Booke he woulde séeme to be he mighte soone remember that the very discretion of the lawe â—ath determined that sometimes Disiunctiues stande in stéede of Copulatiues sometimes Copulatiues in stéede of Disâ—unctiues Saepe ita comparatum est vt Coniuncta pro Disâ—unctis accipiantur Disâ—uncta pro Coniunctis But if M. Hardinge haue so good eye to one little Disâ—unctiue and meane vprightly why dothe he so blindely passe by so many Copulatiues in the selfe same place altogeather For S. Paule saithe As often as ye shal eate of this Breade And drinke of this Cuppe And againe Let a man examine him selfe and so eate of that Breade And drinke of thâ—t Cuppe And againe He that eateth And drinketh vnwoorthely eateth And drinketh his owne damnation Here be foure Copulatiues togeather And by these it were good reason that M. Hardinge shoulde expounde his Disiunctiue specially for that S. Paule recordinge thinstitution vseth a Copulatiue and the order of the Primitiue Churche and thexposition of S. Hierome and others is agréeable to the same In suche cases Tertullian hath geuen a good rule Oporâ—et secundum plura intelligi pauciora Sed proprium hoc est omnium Haereticorum Nam quia pauca sunt quae in sylua inueniri possunt pauca aduersus
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
Adoration nor of the Sacrament but onely of Christes Birthe of the Blissed Uirgin These woordes are alleged and answeared before in the fifthe Article and tenth Diuision Yet shortely and by the waie these Woordes yelde vs one good reason against M. Hardinge For where as Gregorie Nyssene saith The Breade of Christes â—odie cometh not of the laboure of tillers that is to saie of Material Corne and neuerthelesse S. Cyprian and S. Augustine saie the Sacrament is wrought of many Cornes Of these Fathers thus considered togeather we maie conclude That Christes Bodie and the Sacrament are sundrie thinges The argument that M. Hardinge canne geather hereof standeth thus Christe was borne of the Blissed Uirgin Ergo We ought to Adoure the Sacrament For other necessitie of sequele out of these woordes there is none M. Hardinge The .12 Diuision This beinge that Supper in the whiche Christe Sacrificed him selfe as Clemens Romanus and as Hesychius declareth who furthermore in an other place writeth moste plainely that these Mysteries meaninge the Blessed Sacrament of the Aultare are Sancta Sanctorum the Holiest of al Holie thinges because it is the Bodie of him selfe of whom Gabriel saide to the Virgin The Holie Ghoste shal come vpon thee and the power of the Highest shal ouershadowe thee therefore that Holie thinge whiche shal be borne of thee shal be called the Sonne of God and of whom also Esaâ—e spake Holie is our Lorde and dwelleth on high verily in the bosome of the Father The B. of Sarisburie Christe as he had shewed his Disciples before that he must goe vp to Hierusalem and there be Crucified so beinge at that his last mourneful Supper he ordeined a Sacrament of his Death and tooke Breade and Brake it and described and expressed before theire eyes the whole order and manner of his Passion As if he shoulde haue saide Thus shal my Bodie be Broken thus shal my Bloude be sheadde This description of Christes Death so plaine and so liuely Hesychius calleth a Sacrifice that is to saie an Examplar or Resemblance of that Sacrifice whiche he had to offer the daie folowinge vpon the Crosse. And in déede as the Breade was Christes Bodie so the Breakinge of the same was Christes Passion And in this manner of speache the Ancient Fathers seeme to cal Baptisme a Sacrifice Chrysostome saith Baptisma Christi Passio Christi est The Baptisme of Christe is Christes Passion So Tertullian Tingimur in Passione Domini We be washte in the Passion of our Lorde So like wise againe Chrysostome saith Quod Crux Sepulchrum fuit Christo id nobis Baptismus factus est That is Baptisme vnto vs that the Crosse and Graue was vnto Christe In this sense Hesychius saith Christe offered him self at his last Supper that is to saie by waie of a Sacrament and in a Mysterie but not in deede to take awaie the sinnes of the Worlde In like sense the same Hesychius calleth the Birth of Christe a Sacrifice These be his woordes Sacrificium Coctum Christi appellat Incarnationem The bakte Sacrifice he calleth the Incarnation of Christe Touchinge this woorde Sancta Sanctorum it is not the outwarde Sacrament that Hesychius calleth by that name but the very Bodie of Christe it selfe whiche as S. Augustine saith is Res Sacramenti The Substance and Mater of the Sacrament So writeth Origen vpon Leuiticus Quae est Hostia quae pro peccatis offertur est Sancta Sanctorum nisi vnigenitus Filius Dei Dominus meus Iesus Christus Ipse solus est Hostia pro peccatis ipse est Hostia Sancta SanctoruÌ„ What is that Sacrifice that is offered vp for Sinne and is the Holy of the Holy but the onely begotten Sonne of God my Lorde Iesus Christe He onely is the Sacrifice for Sinne and he is the Sacrifice of Holy thinges the most Holy And this he speaketh of the Sacrifice that Christe made vpon the Crosse. And therfore he addeth thus Quod vno verbo Apostolus explicauit cùm dicit Qui seipsum obtulit Deo Which thinge the Apostle expressed in one woorde saieinge thus VVhich hath offered vp him self vnto God How be it not onely the Sacrament but also other thinges appointed vnto godly vse may be called Sancta Sanctorum So it is written and determined by Bonifacius the Firste Omne quod Domino Consecratur siue fuâ—rit homo siue animal siue ager vel quicquid fuerit semel consecratum Sanctum Sanctorum erit Domino Euery thinge that is Consecrate vnto the Lorde be it Man or beast or landes or what so euer beinge Consecrate it is Holy of the Holy vnto the Lorde Neither dooth he cal the holy Mysteries Sancta Sanctorum in that sense that M. Harding meaneth for that they are the holiest of al holy thinges but bicause they are appointed for Holy People For thus he expoundeth it him selfe Panis iste Calix Sancta Sanctorum sunt Vides quomodo non dixerit Sancta tantummodò sed Sancta Sanctorum Ac si dicereâ— Panis iste non est communis Omnium nec cuiusque indigni sed Sanctorum est Quantò magis hoc de Verbo Dei dicemus Hic Sermo non est omnium nec cuiuscunque sed Sanctorum est This Breade and this Cuppe are the Holy thinges of the Holy You see That he saith not onely They are Holy thinges but he addeth biâ—ides Of the Holy As if he woulde say This Breade is not common to al men nor to euery vnworthy but it is the Breade of the Holy How muche more may wee say the same of Goddes woorde This Woorde is not of al men or of euery Bodie but of the Holy Therefore S. Chrysostome saith The Priest was wonte to shew foorthe the Bread in the time of the Holy Mysteries and to say Sancta Sanctis Holy thinges for the Holy And this is the meaning of Sancta Sanctorum As for Clemens of Rome the Apostles Felow as M. Harding euerywhere calleth him he saith not That Christ offered him selfe at his Last Supper but rather far otherwise Thus he saith Propter nos Homo factus Spirituale Sacrificium offerens Deo Christe beinge made Man for vs and offeringe vnto God a Spiritual Sacrifice And in plainer sorte he maketh this praier vnto God touchinge the same Offerimus tibi Regi Deo iuxâ—a Christi institutionem hunc Panem hoc poculum Wee offer vp vnto thee ô King and God this Breade and this Cuppe He saith not wee offer vp Really the Bodie of thy Sonne but this Breade and this Cuppe Which also he calleth Antitypa that is to say Signa Corporis Sanguinis Christi The Tokens or Pleadges of Christes Bodie and Bloud And so Theodoretus writeth hereof Ecclesia offert Corporis Sanguinis eius Symbola The Churche offereth the Tokens or Signes of his Bodie and Bloud M. Hardinge The .12 Diuision On
them in hande that after the iudgement and Doctrine of thauncient Fathers the Sacrament is 189 but a Figure a Signe a Token or a Badge and conteineth not the very Bodie it selfe of Christe for proufe of the same alleginge certaine their saieinges vttered with the same termes I thinke good by recital of some the chiefe suche places to shewe that they be vntruely reported and that touchinge the Veritie of the Presence in the Sacramente they taught in their daies the same Faith that is taught nowe in the Catholique Churche Holie Ephrem in a booke he wrote to those that wil searche the Nature of the Sonne of God by mannes reason saithe thus Inspice diligenter quomodo sumens in manibus Panem benedicit ac frangit in Figura immaculati Corporis â—ui Calicemque in Figura pretiosi Sanguinis sui Benedicit tribuit Discipulis suis Beholde saithe he diligently howe takinge Breade in his handes he blesseth it and Breaketh it in the Figure of his vnspotted Bodie and blesseth the Cuppe in the Figure of his pretiouse Bloud and geueth it to his Disciples 190 By these woordes he sheweth the partition diuision or breakinge of the Sacrament to be done no otherwise but in the outwarde Formes whiche be the Figure of Christes Bodie Present and vnder them conteined VVhiche Bodie nowe beinge gloriouse is no more broken nor parted but is indiuisible and subiecte no more to any Passion and after the Sacrament is broken it remaineth whole and perfite vnder eche portion The B. of Sarisburie If we abuse the simplicitie of the people vtteringe plainely simply the very woordes of the Ancient Fathers then did the Fathers them selues likewise abuse the simple people for that they of al others first vttered and published the same woordes and specially for that they neuer qualified the same with any of these M. Hardinges Newe Constructions But if we abuse the people speakinge in suche wise as the Olde Catholique Fathers spake so longe before vs what then maie we thinke of M. Hardinge that commeth onely with his owne woordes that wreasteth and falsifieth the woordes of the Holy Fathers and by his strange Expositions maketh them not the Fathers woords Gelasius saith In the Sacrament there remaineth the Substance of Breade and Wine That is to saie saith M. Hardinge There remaine the Accidentes of Breade and Wine Ireneus and Iustinus Martyr saie The Breade of the Sacrament increaseth the Substance of our Fleashe Then meaninge is saith M. Hardinge that the Accidentes of the Breade increase the Substance of our Fleashe S. Ambrose saith Post consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified M. Hardinge saith No not so But after Consecration the life to come is Signified Nowe iudge thou indifferently good Reader whether of vs abuseth the simplicitie of the people Nowe let vs see howe he handleth this good Olde Father Ephrem In deede here he maketh the darkenes light and the light darkenes For Ephrems woordes be so plaine as nothinge canne be plainer Christ tooke Breade and blissed it and brake it in Figure or as Christe him self vttreth it in Remembrance of his Blissed and Unspotted Bodie But M. Hardinges Exposition vpon the same is so peruerse and so wilful as if it were frée for him to glose and fansie what him listeth Ephrem saith Christ tooke and brake Breade M. Hardinge saith Christe brake Formes and Accidentes and brake no Breade Ephrem saith The Breade is a Figure of Christes Bodie M. Hardinge saith The Breade is no Figure of Christes Bodie To be shorte Ephrem saith Christe breake Breade in Figure or Remembrance of his Bodie Ergo saith M. Hardinge Christes Bodie is there present vnder the Forme of Breade Suche regarde hath he to the simplicitie of the people Certainely Ephrem saith not neither that the Formes or Shewes be broken nor that the same Formes be Figures of Christes Bodie nor that Christes Bodie is presently in them conteined And therefore M. Hardinge in his guileful construction of the same hath included greate Untrueth M. Hardinge The .5 Diuision Againe by the same woordes he signifieth that outwarde breakinge to be a certaine holy Figure and representation of the Crucifieinge of Christe and of his Bloude sheddinge whiche thinge is with a more clearnes of woordes set foorth by S. Augustine In sententijs prosperi Dum frangitur Hostia dum Sanguis de Calice in ora Fidelium funditur quid aliud quà m Dominici Corporis in Cruce immolatio eiusque Sanguinis de Latere effusio designatur VVhiles the Hoste is broken whiles the Bloude is powred into the mouthes of the faithful what other thinge is thereby shewed and set foorth then the Sacrificinge of Christes Bodie on the Crosse and the sheddinge of his Bloude out of his side And by so dooinge the commandement of Christe is fulfilled Doo this in my Remembrance The B. of Sarisburie Here hath M. Hardinge founde out a newe kinde of Figures farre differinge from al the rest The Breakinge of the Accidentes saith he is a token of the Breakinge of Christes Bodie and this he thinketh him self wel hable to prooue by certaine woordes of S. Augustine Wherein notwithstandinge he finde but smal helpe in the texte for S. Augustine maketh no manner mention neither of any Real or Fleashly Presence nor of Breakinge of Formes or Accidentes yet is he somewhat reliued by the Glose For the woordes thereof are these Secundum hoc dices Ipsa Accidentia frangi dare sonitum Accordinge to this thou shalt say that the very Accidentes and Shewes are Broken and geue a Cracke Thus wee see there is no inconuenience so greate but these men can wel defende it But S. Augustine saithe Sanguis in ora Fidelium funditur Ergo saithe M. Hardinge Christes Bloude is there Presente I marueile muche where M. Hardinge learned this strange Logique For S. Hierome saithe in like sorte Quando audimus Sermonem Domini Caro Christi Sanguis eius in auribus nostris funditur When wee heare the Woorde of God the Fleashe of Christ and his Bloude is powred into our eares Wil M. Hardinge conclude hereof by his newe Logique that when we heare Goddes woorde Christes Fleash and Bloude are Really Present Here once againe I must doo thée good Reader to vnderstande that a SacrameÌ„t according to the Doctrine of S. Augustine beareth the name of that thinge whereof it is a Sacrament And for example he saithe Sacramentum Sanguinis Christi secundum quendaÌ„ modum Sanguis Christi est The Sacrament of Christes Bloude after a certaine manner of speache is the Bloude of Christe Againe he saithe in the same Epistle Consepulti sumus Christo per Baptismum Non ait Sepulturam significamus sed prorsus ait Consepulâ—i sumus Sacramentum ergo tantae rei non nisi eiusdem rei vocabulo nuncupauit We are buried togeather with Christ
by Baptisme He saithe not We doo Signifie our Burial but he saith plainely Wee are Buried togeather Therefor S. Paule would not cal the SacrameÌ„t of so greate a thinge but onely by the name of the thinge it selfe Likewise he saithe Solet â—es quae Significat eius rei nomine quam Significat nuncupari Non dixit Petra Significat Christum sed tanquam hoc esset quod vtique per Substantiam non erat sed per Significationem The thinge that Signifieth is commonly called by the name of that thinge that it Signifieth S. Paule saithe not The Rocke Signified Christe but The Rocke was Christe as if the Rocke had beene Christe in deede Yet was it not so in Substance and in deede but by way of Signification Thus therefore saith S. Augustine Whiles the Sacrament is broken and the Sacrament of Christes Bloude whiche is called Bloude is powred into the mouthes of the Faithful what thinge els is thereby shewed but the offering vp of Christes Bodie vpon the Crosse and the sheaddinge of his Bloude from his side Therefore S. Augustine saithe Ita facit nos moueri taÌ„quam videamus Praesentem Dominum in Cruce So it causeth vs to be mooued euen as though we should see our Lorde Present on the Crosse. This is S. Augustines vndoubted meaninge These thinges considered the weight of M. Hardinges argument wil soone appeare For thus he reasoneth The rentinge of Christes Bodie and the sheaddinge of his Bloude is expressed in the Mysteries Ergo Christes Bodie is there Really present vnder Shewes and Accidentes M. Hardinge The. 6. Diuision That it maye further appeare that these woordes Figure Signe Image Token and suche other like sometimes vsed in aunciente writers doo not exclude the truthe of thinges exhibited in the Sacrament but rather shewe the secrete maner of thexhibitinge amongest al other the place of Tertullian in his fourthe booke contra Marcionem is not to bee omitted specially beinge one of the chiefe and of moste appearance that the Sacramentaries bringe for proufe of their Doctrine Tertullians woordes be these Acceptum Panem distributum Discipulis suis Corpus suum illum fecit Hoe est Corpus meum dicendo id est Figura Corporis mei The Breade that he tooke and gaue to his Disciples he made it his Bodie in saieinge This is my Bodie that is the Figure of my Bodie The double takinge of the woorde Sacramente afore mentioned remembred and consideration had howe the Sacramentes of the Newe Testament comprehend two thinges 191 the outwarde 1 Visible formes that be 2 Figures Signes and Tokens and also and that chiefely a Diuine thingâ— vnder them 3 accordinge to Christes promise 4 couertly conteined specially this beinge weyed that this moste Holye Sacrament consisteth of these two thinges to witte of the Visible Forme of the outwarde Elementes and the Inuisible Fleashe and Bloude of Christe that is to saye of the Sacrament and of the thinge of the Sacrament Tertullian maye seeme to speake of these two partes of the Sacrament iointely in this one sentence For firste he speaketh most plainely of the very Bodie of Christe in the Sacrament and of the meruailouse tourninge of the Breade into the same The Breade saith he that he tooke and gaue to his Disciples he made it his Bodie VVhiche is the Diuine thinge of the Sacramente Then foorthwith he saith that our Lorde did it by saiynge This is my Bodie that is the Figure of my Bodie By whiche woordes he sheweth the other parte the Sacrament onely that is to saye that Holye outwarde Signe of the Forme of Breade vnder whiche Forme Christes Bodie into the whiche the Breade by Goddes power is tourned is conteined whiche outwarde Forme is verily the Figure of Chrisâ—â— Bodie present whiche our Lorde vnder the same conteined deliuered to his Disciples and nowe is likewise at that Holy Table to the faitheful people deliuered where the order of the Catholike Churche is not broken The B. of Sarisburie If this place of Tertullian be the chiefe and of greatest appearance for the Sacramentaries as M. Hardinge saithe I maruel it is so coursely answeared The woordes be bothe very fewe and also very plaine But with this copious Commentarie of M. Hardinges glosinge it wil be very harde for the Reader to finde out any parte of Tertullians meaninge I wil firste open the occasion of the writinge and then lay foorthe the Woordes That donne I doubte not but the sense wil stande cleare and easy of it selfe Marcion the Heretique against whome Tertullian wrote helde and mainteined this erroure That Christe receiued of the Blissed Uirgin not the very Nature and Substance but onely the outwarde Formes and Shewes of Mans Bodie Out of whose springes M. Hardinge and the reste of that side as it may appeare haue drawen their Doctrine of Accidentes standinge without Subiecte This fonde Heresie Tertullian reprooueth by this reason A Figure of a Bodie presupposeth a very Natural Bodie For of a Shewe or a Fantasie there can be no Figure But Christe gaue vnto his Disciples a Figure of his Bodie Therefore it muste néedes folowe that Christe had a very Natural Bodie As euery parte of this Argument is true so the proportion and forme of the same importeth a necessary sequele in reason The woordes stande thus Acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo Hoc est Corpus meum id est Figura Corporis mei Figura autem non esset nisi Veritatis esset Corpus Coeterum vacua res quae est Phantasma Figuram capere non potest Christe takinge the â—reade and distributinge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saye This is a Figure of my Bodie But a Figure it coulde not be onlesse there were a Bodie of a truethe and in deede For a voyde thinge as is a fantasie can receiue no Figure These woordes are plaine of them selfe and if truethe onely might suffice woulde require no longe Exposition Nowe good Reader marke wel M. Hardinges considerations touchinge the same and thou shalte see the Darkenes of Aegypte brought in to cleare the shininge Sunne Firste he saithe The Accidentes and Shewes maye wel be the Sacrament Yet againe he saithe Christes Bodie it selfe may be the Sacrament Thirdly he saithe Tertullian ioineth these twoo senses iointely bothe togeather And so by his conninge he hath founde out twoo Sacramentes in one Sacrament Al this is M. Hardinges Glose For there is not one woorde thereof in the Texte neither of Accidentes nor of Christes Bodie as beinge a Sacrament of it selfe nor of this combiningâ— of twoo Sacramentes bothe in one M. Hardinge saithe Tertullian speaketh of a marueilous turninge But Tertullian speaketh no suche woorde neither of Miracle nor of turninge M. Hardinge saithe Tertullian speaketh of Holy Outwarde Formes But Tertullian not once nameth any kinde of Formes By M. Hardinges reporte Tertullian saithe
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
mentitur qui interrogatus eum responderit immolari Si enim Sacramenta quandam Similitudinem earum rerum quarum Sacramenta sunt non haberent omninò Sacramenta non essent VVas not Christe once offered in him selfe And yet in or by way of a Sacramente not onely at the Solemne Feaste of Easter but euery daye â—e is offered vnto the people And â—e saithe no vntrueth that beinge demaunded maketh answeare that Christe is Sacrificed His reason is this For if Sacramentes had not a certaine Likenesse or Resemblance of the things whereof they be Sacramentes then should they vtterly be no Sacramentes Notwithstandinge Hesychius expoundinge the Booke of Leuiticus to the intente he maye force the whole Storie of the Life and Deathe of Christe to answeare euery particulare Ceremonie of the Lawe is sometimes driuen to streatche and straine the Scriptures to his purpose So he saithe Christe is the Aultare And Christe Incarnate in the Virgins Wombe is the Sodden Sacrifice Now as Christe was the Aultare and as he was Sacrificed in his Mothers Wombe euen so he Sacrificed him selfe at his Supper not in proper or vsual manner of speache but onely in a Mysterie Signifieingâ— Otherwise S. Cyprian plainely openeth the whole difference of these twoo Sacrifices in this sorte Dedit Dominus noster in mensa in qua Vltimum cum Apostolis participauit Conâ—iuium proprijs manibus Panem Vinum In Cruce verò manibus militum Corpus tradidit vulnerandum Our Lorde at the Table whereat he receiued his laste Supper with his Disciples with his owne handes gaue not his very Bodie and very Bloude Really and in deede but Breade and Wine But vpon the Crosse he gaue his owne Bodie with the Souldiers handes to be Wounded This saithe Saincte Cyprian is the difference bitwéene the Sacrifice of the Table and the Sacrifice of the Crosse At the one Christe gaue Breade and Wine Upon the other he gaue his Bodie Therefore where as M. Hardinge saithe onely vpon his owne warrante That Christe Really Sacrificed him selfe at twoo sundrie times and that he twise Really Shead his Bloude Firste at the Table and Afterwarde vpon the Crosse The Untrueth and folie hereof is easily reprooued by these plaine woordes of S. Paule Semel Oblatus est ad multorum exhaurienda peccata He was once offered to take away the sinnes of many And againe With one Sacrifice he hath made perfite them for euer that be Sanctified These places are cleare and without question onlesse M. Hardinge wil saye that One and Twoo and Once and Twise be bothe one thinge M. Hardinge The .7 Diuision And at the same very instant of time whiche is here further to be added as a necessarie pointe of Christian doctrine we must vnderstande 223 that Christe offered him selfe in Heauen inuisibly as concerninge man in the sight of his Heauenly Father and that from that time foreward that Oblation of Christe in Heauen was neuer intermitted but continueth alwaies for our attonement with God and shal without ceasinge endure vntil the ende of the worlde For as S. Paule saieth Iesus hath not entred into Temples made with handes the samplars of the true Temples but into Heauen it selfe to appeare nowe to the countenaunce of God for vs. Nowe as this Oblation and Sacrifice of Christe endureth in Heauen continually for as muche as he is risen from the dead and ascended into Heauen with that Bodie whiche he gaue to Thomas to feele bringinge in thither his Bloude as Hesychius saithe and bearinge the markes of his woundes and there appeareth before the face of God with that Thorneprickte Naileboared Spearepearsed and otherwise wounded rent and torne Bodie for vs whereby we vnderstand the vertue of his Oblation on the Crosse euer enduringe not the Oblation it selfe with renewinge of paine and sufferance continued so we doo perpetually celebrate this Oblation and Sacrifice of Christes verie Bodie and Bloude in the Masse in remembraunce of him â–ª 224 commaunded so to doo vntil his comminge VVherein our Aduersaries so foolishely as wickedly scoffe at vs as though we Sacrificed Christe againe so as he was Sacrificed on the Crosse that is in Bloudy manner But we doo not so Offer or Sacrifice Christe againe but that Oblation of him in the Supper and ours in the Masse is but one Oblation the same Sacrifice for this cause by his Diuine ordinaunce leafte vnto vs that as the Oblation once made on the Crosse continually endureth and appeareth before the face of God in Heauen for our behalfe continued not by newe sufferinge but by perpetual intercession for vs So the memorie of it maye euer vntil his seconde comminge be kepte amongest vs also in earth and that thereby wee maye apply and bringe vnto vs through Faith the great benefites whiche by that one Oblation of him selfe on the Crosse he hath for vs procured and daiely dooth procure The B. of Sarisburie At the same very instant of time saith M. Hardinge when Christe was Sacrificed vpon the Crosse he offered vp him selfe also in Heauen in the sight of his heauenly Father Whiche thinge he enlargeth Rhetorically with a Tragical Description of a Thorneprickte Naileboared Spearepearsed and otherwise rente and Torne Bodie And this saith he is a necessarie pointe of Christian Doctrine And that he auoucheth Constantly albeit without the woorde or witnesse of any Ancient writer onely vpon his owne credit Whereof also groweth some suspicion that his Stoare of Olde Recordes is not so plenteous as it is supposed But where he saithe Christe was thus Inuisibly Sacrificed in Heauen I marueile he saithe not likewise that Pilate Annas Caiphas the Souldiers and the Tourmentours were likewise in Heauen to make this Sacrifice For without this Companie Christes Bloud was not Shead And without Sheaddinge of Bloude S. Paule saithe There is no Sacrifice for Remission of Sinne. This Fable is so vaine that I beleeue M. Harding him selfe is not wel hable to expounde his owne meaninge Origen saith There were some in his time that thought That as Christe was Crucified in this worlde for the liuinge so he should afterwarde suffer and be Crucified In the worlde to come for the deade But that Christ was thus Thorneprickte Naileboarde Spearepearsed and Crucified in Heauen I thinke noman euer saw or saide but M. Hardinge The Apostles the Euangelistes the Olde Doctours and Ancient Fathers neuer knew it S. Paule saithe Semel seipsum obtulit Once he offered vp him selfe Semel introiuit in Sancta Once he entred into the holy place And therefore hanginge vpon the Crosse and yeldinge vp the Ghoste he saide Consummatum est It is finished This Sacrifice is perfitely wrought for euer This onely Sacrifice of Christe the Sonne of God the Scriptures acknowledge and none other How be it like as the Praiers that Christe once made and the Doctrine that he once taught remaine stil ful and effectual as at the first
Apostles saithe S. Ambrose onely S. Iohn excepted were al married yet neuerthelesse the same S. Iohn onely excepted as it is thought were al Martyrs Spiridion was a Married Bishop and yet as Sozomenus writeth he was thereby nothinge hindred neither to discharge his deutie nor to any other godly purpose Tertullian was a Prieste as appeareth by S. Hierome and Married as appeareth by his owne Booke written to his Wife and yet notwithstandinge as some reporte was a Martyr S. Hilarie was a Reuerende Father and Bishop of Poiters and yet Maried as may be geathered by his Epistlâ— written to his daughter Abra. And to leaue infinite others S. Chrysostome saithe Ita pretiofa res est Matrimonium vt possis cum eo ad Sanctum Episcopatus Solium subuehi Vtere moderatè nuptijs eris primus in Regno Coelorum So pretious a thinge is Matrimonie that with the same thou maiste be promoted euen vnto the Bishoppes Chaire Vse Marriage with discretion and thou shalt be the Chiefe in the Kingedome of Heauen S. Hierome saithe Hodiè quoque plurimi Sacerdotes habent Matrimonia Euen nowe a greate number of Priestes liue in Matrimonie Thus the Apostles of Christe and many other Learned Fathers and godly Bishoppes were married and as M. Hardinge saithe in his mirthe and pleasance had their Sisters and Yoke fellowes But howe and with what Sisters or Felowes a greate number of the Wiâ—elesse sorte of M. Hardinges side be Yokte for very regarde of honestie it may not be vttered Epiphanius writeth thus of certaine of his time Repudiant nuptias at non libidinem In honore enim apud illos est non Sanctitas sed Hypocrisis They refuse Marriage but not filthy luste For they esteeme not Holines but Hypocrisie Who seethe not that in the Churche of Rome Priestes Bishops and Cardinalles notwithstandinge they be vtterly forebidden to haue Wiues yet are easily allowed to haue Concubines They them selues haue confessed it by these woordes vnto the world Etiam in hac vrbe Romana Meretrices vt Matronae incedunt per vrbem seu mula vehuntur quas assectantur de Media die Nobiles familiares Cardinalium Clericique Euen here in this Citie of Rome harlottes passe through the streetes or ride vpon their Mules like honest Gentleweâ—men And Gentlemen of the Cardinalles bandes and Priestes at noone daies waite vpon them As touchinge them whome it so muche gréeueth you M. Hardinge to be called Martyrs you haue slaine not onely suche and suche whome it liketh you by your owne Name if ye haue not forgotten your owne Name to cal Renegates but also great numbers of others moe Married Unmarried Learned Unlearned Olde Yonge Boies Maides Laiemenne Priestes Bishoppes Archebishoppes without mercie Ye scourged them with roddes ye sette burninge torches to their handes ye cutte of their tongues ye hanged them ye beheadded them ye burnte them to ashes ye tooke the poore innocent babe fallinge from the mothers wombe and threwe it cruelly into the fier Briefly ye did with them what so euer your pleasure was The worste woorde that procéeded from them was this O Lord forgeue them They knowe not what they doo O Lorde Iesu receiue my Sprite In the meane while ye stoode by and delited your eies with the sight Ye digged vp the poore carkasses of Goddes Sainctes that had béene buried longe before ye serued them solemnely with processe and ascited them to appeare at your Consistories and by Publique sentence adiudged them to die the seconde death and so to the perpetual shame of your cruel folie ye wreakte your anger vpon the dead O M. Hardinge your conscience knoweth these are no lies They are written in the eies and hartes of many thousandes These be the markes of your Religion O what reckeninge wil you yéelde when so muche innocent Bloude shal be required at your handes And where you saie Wée must pulle the Olde Martyrs out of Heauen to place our owne for that our Doctrine and theirs as you beaâ—e vs in hande is quite contrary al this is but a néedeles ostentation of idle woordes Yf vauntes were proufes then were this mater fully ended But wée say that in these cases that I haue mooued you are not hable to allege one sufficient Clause or SenteÌ„ce of your side out of any of al the Olde learned Fathers And hitherto your muster appeareth but very simple notwithstandinge the great promise of your Stoare Certainely the Holy Fathers Martyrs of God wil say vnto you Wée know not your Priuate Masses Wee knowe not your Halfe Communion wée knowe not your Strange Unknowen Praiers wée knowe not your Adoration of Corruptible Creatures wee know not this Sacrificinge of the Sonne of God wée knowe not your Newe Religion wée knowe not you God open the eies of your Hartes that ye may sée the miserable state ye stande in recouer the place that ye haue loste and finde your Names written in the Booke of Life M. Hardinge The .12 Diuision Leauinge no smal number of places that might be recited out of diuerse other Doctours I wil bringe two of two woorthy Bishops one of Chrysostome the other of S. Ambrose confirminge this Truethe Chrysostomes woordes be these Pontifex noster ille est qui hostiam mundantem nos obtulit ipsam offerimus nunc quae tunâ— oblata quidem coÌ„sumi non potest Hoâ— autem quod nos facimus in commemorationem sit eius quod factum est Hoc â—â—im facite inquit in mei commemorationem He is our Bishop that hath offered vp the Hoste whiche cleanseth vs. The same doo we offer also nowe whiche thoughe it were then offered yet can not be consumed But this that we doo is done in Remembraunce of that whiche is done For doo ye this saithe he in my Remembraunce S. Ambrose saithe thus Vidimus principem Sacerdotum ad nos venientem vidimus audiuimus offerentem pro nobis sanguinem suum sequamur vt possumus sacerdotes vt offeramus pro populo sacrificium ersi infirmi merito tamen honorabiles Sacrificio Quia etsi Christus non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur VVee haue seene the Prince of Priestes come to vs we haue seene and hearde him offer for vs his Bloude Let vs that be Priestes folowe him as we may that we maie offer Sacrifice for the people beinge though weake in merite yet honorable for the Sacrifice Because albeit Christe be not seene to offer yet he is offered in earthe when the Body of Christe is offered Of these our Lordes woordes whiche is geuen for you and whiche is shedde for you and for many here S. Ambrose exhorteth the Priestes to offer the Body and Bloude of Christe for the people And willeth them to be more regarded then commonly they be nowe a daies for this Sacrifice sake though otherwise they be of
lesse deserte The B. of Sarisburie This allegation argueth no greate abundance of sâ—oare For Chrysostome in these woordes bothe openeth him selfe sheweth in what sense other Ancient Fathers vsed this woorde Sacrifice and also vtterly ouerthroweth M. Hardinges whole purpose touchinge the same For as he saithe Wee offer vp the same Sacrifice that Christe offered so in most plaine wise and by sundrie woordes he remooueth al doubte and declareth in what sorte and meaninge wee offer it He saithe not as M. Hardinge saithe Wee offer vp the Sonne of God vnto his Father and that verily and in deede but contrarywise thus he saithe Offerimus quidem sed ad Recordationem facienâ—es Mortis eius Hoc Sacrificium Exemplar illius est Hoc quod nos facimus in Commemorationem â—it eius quod factum est Idipsum semper offerimus Magis autem Recordationem Sacrificij operamur Wee offer in deede but in RemeÌ„brance of his Death This Sacrifice is an Example of that Sacrifice This that wee doo is donne in Remembrance of that that was donne Wee offer vp the same that Christe offered Or rather wee woorke the Remembrance of that Sacrifice Thus wee offer vp Christe That is to say an Example a Commemoration a Remembrance of the Deathe of Christe This kinde of Sacrifice was neuer denied but M. Hardinges Real Sacrifice was yet neuer prooued So saithe S. Augustine Cùm hostia frangitur Sanguis in ora FideliuÌ„ funditur quid aliud quà m Dominici Corporis in Cruce Immolatio Significatur When the Oblation is broken and the Bloude that is to say The Sacramente of the Bloude is powred into the mouthes of the Faitheful what other thinge is there signified but the Sacrifice of Our Lordes Bodie vpon the Crosse Euen so S. Ambrose saithe Christe is offered here in the Earthe not Really and in déede as M. Hardinge saithe but in like sorte and sense as S. Iohn saithe The Lamme was slâ—ine from the beginninge of the worlde that is not Substantially or in Real manner but in Signification in a Mysterie and in a Figure And thus S. Ambrose expoundeth his owne meaninge euen in the same place that is here alleged Primùm Vmbra praecessit Sequuta est Imago Erit Veritas Vmbra in Lege Imago in Euangelio Veritas in Coelestibus Ascende homo in Coelum vidibis illa quorum hîc Vmbra erat vel Imago Firste the Shadowe wente before The Image folowed The Truethe shal be The Shadowe in the Lawe The Image in the Gospel The trueth in the Heauens O Man goe vp into Heauen and thou shalte see those thinges whereof here was an Image and a shadowe To like purpose S. Ambrose writeth thus Vidimus eum oculis nostris perspeximus in vestigia clauorum eius digitos nostros inseruimus Videmur enim vidisse eum quem legimus spectasse pendentem vulnera eius Spiritu Ecclesiae scrutante tentasse Wee haue seene him and lookte vpon him with our eies and wee haue thrust our fingers into the dentes of his nayles The reason hereof is this For wee seeme to see him that wee reade of and to haue beholden him hanginge on the Crosse and with the feelinge Sprite of the Churche to haue searched his woundes So S. Hierome saithe Quòd semel natum est ex Maria quotidiâ— in nobis nascitur Christe that was once borne of Marie is borne in vs euery daie Nowe as S. Ambrose saithe VVee see Christe euen with our eies hanginge vpon the Crosse and thruste in our fingers and searche his woundes Euen so doo wee see Christe Comminge vnto vs and Offeringe him selfe in Sacrifice vnto God And as S. Hierome saithe Christe is Borne euery daie Euen so and none otherwise S. Ambrose saithe Christe is Sacrificed euery daie In like manner S. Ambrose writeth vnto certaine Uirgins Vestras Mentes confidenter Altaria dixerim in quibus quotidiè pro Redemptione Corporis Christus offertur I maie boldely saie Your hartes be Aultars vpon whiche Hartes Christe is dayly offered for the Redemption of the Bodie Hitherto M. Hardinge hath founde no manner token of that he sought for M. Hardinge The .13 Diuision Nowe for proufe of the Sacrifice and Oblation of Christe by the Doctoures minde vpon the figure of Melchisedech First S. Cyprian saithe thus Qui magis sacerdos Dei summi quà m Dominus noster Iesus Christus qui sacrificium Deo patri obtulit obtulit hoc idem quod Melchisedech id est Panem Vinum suum scilicet Corpus Sanguinem VVho is more the Prieste of the highest God then our Lorde Iesus Christe who offered a Sacrifice to God the Father and offered the selfe same that Melchisedek did that is Breade and VVine that is to saie his owne Body and Bloude S. Hierome in an epistle that he wrote for the vertuouse women Paula and Eustochium to Marcella hath these woordes Recurre ad Genesim Melchisedech Regem Salem Huius principem inuenies ciuitatis qui iam in typo Christi Panem Vinum obtulit Mysterium Christianum in Saluatoris sanguine corpore dedicauit Retourne to the Booke of Genesis and to Melchisedech the Kinge of Salem And thou shalt finde the Prince of that Citie who euen at that time in the figure of Christe offered Breade and VVine and dedicated the Mysterie of Christians in the Body and Bloude of our Sauiour Here this learned Father maketh a plaine distinction betweene the Oblation of the Figure whiche was Breade and VVine and the Oblation of the Trueth whiche is the Mysterie of Christen people the Bloude and the Body of Christe our Sauiour Of this S. Augustine speaketh largely in his firste Sermon vpon the 33. Psalme and in the 17. booke De ciuitate Dei cap. 20. The B. of Sarisburie Yf M. Hardinge meane plainely and wil haue S. Cyprians woordes taken as they lie without Figure then muste he saie That Melchisedek offered vp verily and Really Christe him selfe For S. Cyprians woordes be cleare Christus obtulit hoc idem quod Melchisedek obtulerat Christe offered vp the same thinge that Melchisedek had offered Notwithstandinge it is certaine that the Sacrifice that Melchisedek made if it were graunted to be a Sacrifice yet in plaine Common manner of speà che was not Christe the Sonne of God but onely material Breade and Wine and other like prouision of Uictualles prepared for Abraham and for his menne And therefore the Olde learned Fathers saie not Melchisedek offered the same in Sacrifice vnto God but He brought it foorth as a present as the manner was to refreashe them after the pursuite and chase of their enimies And S. Hierome in his Translation turneth it not Obtulit He Sacrificed but Protulit He brought it foorthe Iosephus reporteth the mater thus Melchisedek milites Abrahami hospitaliter habuit nihil illis ad victum deesse Passus Simulque ipsum adhibuit
Mensae Melchisedek feasted Abrahams Souldiers and suffered them to wante nothinge that was necessary for their prouision And likewise he receiued Abraham him selfe vnto his Table Chrysostome and Epiphanius say thus He brought foorthe vnto them Breade and VVine Tertullian saithe Abrahamo reuertenâ—i de praeâ—io obtulit Panem Vinum Melchisedek offered Breade and VVine not vnto God but vnto Abraham returninge from the fighte So S. Ambrose Occurrit Melchisedek obtulit Abraâ—amo Panem Vinum Melchisedek came foorth to meete and offered not vnto God but vnto Abraham Breade and VVine By these fewe it may appeare that Melchisedek brought foorthe Breade and Wine and other prouision not as a Sacrifice vnto God but as a Reliefe and Susteinance for Abraham and for his Companie S. Paule compareth Christe with Melchisedek In that like vnto Melchisedek he was the Kinge of Iustice In that he was the Prince of peace as Melchisedek was And in that he had neither Father nor Mother For so is it likewise written of Melchisedek But of the Sacrifice of Breade Wine he speaketh nothinge Yet notwithstandinge the Ancient holy Fathers oftentimes resemble the same presente of Melchisedek vnto the Sacrifice that Christe made vpon the Crosse. And in that respecte S. Cyprian saithe Christe offered the same thinge that Melchisedek offered That is to saie as M. Hardinge him selfe muste néedes expounde it The same thinge in perfourmance of Trueth vpon the Crosse that Melchisedek had before offered in a Figure So saith S. Augustine Illis Petra Christus Vnto them the Rocke was Christe And yet not Really and in deede but onely by waye of Signification bicause it Signified and Represented Christe Sometimes they compare it with the Sacrifice of Thankesgeuinge and with the Ministration of the holy Communion and make it equal with the same S. Augustine saithe Melchisedek Abrahae primùm quasi Patri Fidelium tradidit Eucharistiam Corporis Sanguinis Domini Melchisedek gaue first vnto Abraham as vnto the Father of the Faithful the Sacramente of the Bodie and Bloud of Christe So S. Hierome saithe Melchisedek in typo Christi Panem Vinum obtulit Mysterium Christianorum in Saluatoris Corpore Sanguine dedicauit Melchisedek in the Figure of Christe offered Breade and Wine and dedicated the Mysterie of Christians in the Bodie and Bloude of Christe These Authorities might serue to make some shew that Melchisedek saide Masse and Consecrated the Sacrament of the Bodie and Bloud of Christe and offered vp Christe in Sacrifice vnto his Father But of M. Hardinge or any other sutche Priest they touche nothinge And least any man happen of simplicitie to be deceiued thinkinge that S. Hierome hereby meante M. Hardinges Real Presence for that he saith Melchisedek dedicated the Christian Mysterie in the Bodie and Bloude of Christe It may please him to consider that bothe S. Hierome and also other Ancient Fathers haue often vsed the same manner of speache in other cases wherein M. Harding can haue no manner suspicion of Real Presence S. Hierome saithe Euangelium Passione Sanguine Domini dedicatur The Gospel is dedicated in the Passion and Bloude of Christe S. Augustine saithe Quid est Mare Rubrum Sanguine Domini Consecratum What is the Redde Sea He answeareth Consecrate in the Bloude of Christe Againe he saithe Vnde rubet Baptismus Christi nisi Christi Sang uine Consecratus Whereof is Christes Baptisme redde but that it is Dedicate in the Bloude of Christe Thus Melchisedek Dedicated the Christian Mysterie in the Bloude of Christe M. Hardinge The .14 Diuision Of al other Oecumenius speaketh most plainely to this purpose vpon this place of S. Paule alleged out of the Psalme Tu es Sacerdos in aeternum secundum ordinem Melchisedek Thou arie a Priest for euer after the order of Melchisedek His woordes be these Significat sermo quòd non solùm Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verùm etiam qui ab ipso fungentur sacerdotio quorum Deus Pontifex esse dignatus est sine sanguinis effusione offerent Nam hoc significat in aeternum Neque enim de ea quae semel a Deo facta est Oblatio Hostia dixisset in aeternum sed respiciens ad praesentes Sacrificos per quos medios Christus Sacrificat Sacrificatur qui etiam in Mystica Coena modum illis tradidit huiusmodi Sacrificij The meaninge of this place is saithe he that not onely Christe offered an Vnblouddy sacrifice for he offered his owne Bodie but also that they which after him shal doo the office of a Priest whose Bishoppe he vouche saueth to be shal offer without shedding of Bloude For that signifieth the woorde For euer For concerninge that Oblation and Sacrifice whiche was once made by God he woulde neuer saye In aeternum For euer But he saide so hauinge an eye to those priestes that be now by the mediation of whom Christe sacrificeth and is sacrificed who also in his Mystical supper taught them by tradition the manner of suche a Sacrifice Concerninge the Prophecie of Malachie for proufe of this Oblation though the place of Irenaeus aboue recited may stande in sleede of many auctorities yet I wil not let to rehearse the saieinges of a Father or twoo for confirmation of this Article Chrysostome saith very plainely In omni loco Sacrificium offertur nomini meo Sacrificium purum Vide quà m luculenter quamque dilucidè Mysticam interpretatus est Mensam quae est Incruenta hostia In euery place a Sacrifice shal be offered to my name and that a pure Sacrifice See how plainely and clearely he interpreted the Mystical Table whiche is the Vnblouddy Sacrifice The B. of Sarisburie Here mighte I iustly take exception againste this Doctour as findinge him without the compasse of the firste sixe hundred yéeres How be it He saithe not That the Prieste hath power or Authoritie to Sacrifice the Sonne of God nor seemeth any waie to sauer M. Hardinges purpose Therefore we shal not néede to touche his credite The whole Contentes of his woordes are these That there is in the Churche an Vnblouddy Sacrifice and that Christe him selfe offereth vp the same by the meane and Ministerie of the Prieste and that Christe him selfe is that Sacrifice Whiche woordes with dewe Construction and in the sense meaninge of the Ancient Fathers may wel be graunted For like as S. Hierome saithe as it is alleged before Quod natum est ex Virgine nobis quotidiè nascitur Christus nobis quotidiè Crucifigitur Christe that was Borne of the Virgine is Borne vnto vs euery day Christe vnto vs is dayly Crucified And as S. Augustine saithe Tum Christus cuique Occiditur cùm Credit Occisum Then is Christe presently slaine to euery man when he trusteth wholy in his Deathe and beleeueth he was slaine And as the same
Newe Religion gate greate credite S. Hierome saithe Pagani Does suos digito ostendunt ob hoc ingerunt mihi opprobria Vnde sciant quòd ego mente Deum meum reconditum teneo per inâ—eriorem homâ—â—em in ipso habito The Heathens pointe theire Goddes with their finger and that they laie to my reproche But let them knowe that I haue my God hidden in my harte and that by my in warde man I dwel in him Certainely yf the Sacramente coulde speake vnto M. Hardinge thus it woulde speake I am a Creature as S. Ambrose teacheth yow I am a fragmeÌ„te or peece of Bread as S. Cyril teacheth yow I am a thinge insensible and voide of life As Epiphanius teacheth yow I am a Corporal foode and passe into your bodies and increase the Substance of your Fleashe as other meates doo As Origenes and Ireneus haue taught yow I moulde and putrefie and am subiecte to corruption As your eies and senses maie easily teache yow I am a Sacramente of Christe I am not Christe I am a Creature of God I am not God ye doo wronge vnto mee ye doo wronge vnto God The woormes of the Earth and the birdes of the Aire wil condemne your folie Geue not this honour vnto mee geue Godly honour vnto God Yf the Sacramente coulde speake vnto M. Hardinge thus woulde it speake and beinge a dumme and a liuelesse thinge and not hable to speake yet thus it speakethe God open the eies and hartes of al menne that they maie sée and discerne the Almighty and Euerliuinge God from a Corruptible Creature that is no God Amen FINIS THE XXII ARTICLE OF Râ—MAININGE VNDER THE ACCIDENTES The B. of Sarisburie Or that the People was then taught to beleeue that the Bodie of Christe remaineth in the Sacrament as longe as the Accidentes of the Breade remaine there without Corruption M. Hardinge The. 1. Diuision These fiue Articles here folowinge are schoole pointes the discussion whereof is more curiouse then necessarie VVhether the faithful people were then that is to saye for the space of sixe hundred yeeres after Christe taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely ye so as nothinge was hidden from them that in those quiet times quiet I meane touchinge this pointe of Faithe was thought necessary for them to knowe If sithens there hath beene more taught or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe â–ª to be had truthe it selfe alwaies remaininge one this hath proceeded of the diligence and earnest care of the Churche to represse the pertinacie of Heretikes who haue within these laste sixe hundred yeeres impugned the truthe herein and to meete with their peruerse and frowarde obiections as hath been thought necessary to finde out suche wedges as might beste serue to ryue suche knotty blockes The B. of Sarisburie M. Hardinge passeth lightly ouer these Articles folowinge as beinge onely as he saithe certaine vnnecessary Schoole pointes to be debated priuately emonge the learned and nothinge perteininge to the simple capacitie of the people Which thinge may the better appeare by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father It is true that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply and plainely vnto the people But M. Harding him selfe wel knoweth that Doctrine was nothinge like vnto this Doctrine S. Augustine taught the people thus Christus in Coena Figuram Corporis sui commendauit Christe at his Supper gaue a Figure of his Bodie S. Ambrose saithe vnto the people Post Consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified S. Chrysostome saithe vnto the people Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Yf Christe died not whose Signe and whose token is this Sacrifice And to leaue infinite other like Authorities to like purpose S. Augustine thus taught the people Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri funt qui me Crucifigent Yâ— shal not eate with your bodily mouthes this Bodie that you see nor shal you drinke that Bloude whiche they shal sheade that shal Crucifie mee And where as Christe saithe Onles ye 〈◊〉 my Fleashe and Dâ—inke my Bloude ye shal haue no Life in you The Olde learned Father Origen therevpon thus taught the people Si secundum Literam accipias haec verba illa Literaoccidit Yf ye take these woordes accordinge to the Letter this Letter killeth And touchinge Christes Bodie it selfe the Holy Bishop and Martyr Uigilius taught the people in this sorte Caro Christi cùm esset in terra non erat in Coelo nunc quia est in Coelo non est vtique in terra The Fleashe of Christe when it was in Earth was not in Heauen And nowe bicause it is in Heauen doutlesse it is not in Earthe S. Augustine saide thus vnto the People The Bodie wherein Christe rose againe muste needes be in one place Corpus in quo Resurrexit in vno loco esse oportet Cyrillus saide vnto the People Christus non poterat in Carne versari cum Apostolis postquam asceÌ„disset ad Patrem Christe coulde not be conuersaute togeather with his Disciples in his Fleashe after he had Ascended vnto his Father Touchinge the Eatinge of Christes Bodie S. Augustine taught the people in this wise Crede manducasti Credere in Christum hoc est manducare PaneÌ„ Viuum Beleeue in Christe and thou hast Eaten Christe For beleeuinge in Christe is the Eatinge of the Breade of life Likewise againe Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Thou wilt saie How shal I reache my hand into Heauen that I maie holde Christe sittinge there I answeare thée Reache vp thy Faithe and so thou holdest him Thus was the People then taught simply and plainely and that not onely in the Schooles but also openly in the Churche neither onely in one place but at Hippo in Africa At Constantinople in Thracia at Alexandria in Aegipte at Millaine in Italy and so in al places and in al Churches throughout the Worlde and this was then thought to be the Catholique Doctrine of the Sacramentes TransubstantiatioÌ„ Real Presence Concomitantia Accidentes without Subiectes Natural Bodies without Natural places Quantum sine modo Quanti Holy Fourmes and Holy Shewes were not yet knowen nor hearde of At the last as M. Hardinge saithe there sprange vp certaine strange Heretiques that saide that like as the Nature and Substance of Waâ—er remaineth in the Sacramente of Baptisme euen so the Nature
that one man saithe a Priuate Masse and receiueth the Sacrament alone but in this that the people prayeth and receiueth the holy Communion togeather thereby dothe openly testifie that they be al one in Christe Iesus and al one emongst them selues And therefore Chrysostome saieth Proptereà in Mysterijs alter alâ—erum amplectimur vt vnum multi fiamus For that cause in the time of the Mysteries we embrace one an other that beyng many we may become one How be it in plaine speache it is not the receiuinge of the Sacrament that woorketh our ioyninge with God For who so euer is not ioyned to God before he receiue the Sacramentes he eateth and drinketh his owne iudgement The Sacramentes be Seales and witnesses not properly the causes of this coniunction Otherwise our children that departe this life before they receiue the Communion and al the godly Fathers of the olde Testament should haue no coâ—â—unction with God Wherefore S. Augustine saithe No man may any wise doubte but euery faithful creature is then made partaker of Christes Bodie and Bloude when in Baptisme he is made the membre of Christe and that he is not put of from the felowship of that Breade and that Cuppe although before either he eate that Breade or drinke of that Cuppe he depart this worlde beyng in the vnitie of Christes Bodie For he is not depriued from the partakinge and benefite of the Sacrament so longe as he findeth in him selfe that thinge that the Sacrament signifieth Likewise S. Cyprian Nos ipsi Corpus Christi effecti Sacramento re Sacramenti Capiti nostro coniungimur vnimur We our selues beyng made the Bodie of Christe bothe by the meane of the Sacrament and also by the thinge it self of the SacrameÌ„t or represented by the Sacrament are ioyned and vnited vnto our Heade But S. Cyprian saithe The whole Churche is but one house in whiche the Lamme is eaten And S. Hierome not withstandinge he dwelte in Bethlehem so many Miles of from S. Augustine beyng then at Hippo in Aphrica yet he calleth him a Bisshop of his Communion Ergo saithe M. Hardinge the Prieste that saithe Masse alone in Rome communicateth togeather with an other Prieste that saithe Masse alone in India Here S. Cyprian and S. Hierome are violently drawen in forced to witnesse the thinge that they neuer knewe and so M. Hardinge as his manner is concludeth a falseheade The holy Communion was so often and so generally frequented amongst al Christians in the Primitiue Churche in al their assemblies and Congregations that at length the very companie and felowship of them was called Communio takinge name of that action that was most solemnely vsed emonge them at their méetinges And therfore to geue somewhat more credite to M. Hardinges woordes S. Augustine saithe Mulier illa est Communionis nostrae That Woman is of our Communion Likewise againe Donatus non nisi in sua Communione Baptismum esse credit Donatus thinketh there is no Baptisme but onely in his Communion And S. Hierome writinge vnto Damasus Bishop of Rome hath these woordes Ego nullum primum nisi Christum sequens beatitudini tuae id est Cathedrae Petri Communione consocior I followyng no chiefe but onely Christ am ioyned by Communion to thy holinesse that is to say to Peters Chaire In these places this woorde Communio signifieth not the Ministration of Sacramentes but a side a parte or a felowship or consent in Articles of Religion And in this sense S. Hierome called S. Augustine a Bishop of his Communion that is of his Faithe of his Minde of his Doctrine of his Religion Here may be noted by the way that S. Hierome saithe not S. Augustine is a Bishop of my Masse but of my Communion For M. Hardinge knoweth that neither of them bothe euer sayd Priuate Masse and therefore coulde not communicate the one with the other in saieyng Masse But for clearer answeare to the woordes of S. Hierome the Communion or felowship of the Church standeth in sundrie respectes For wée coÌ„municate togeather either in consent of minde as it is written of the Apostles They had al one Harte and one Minde Or in knowlege of God as Christe prayeth for his Apostles vnto his Father that they may be one as thou and I be one And S. Paule to the Philippiens I thanke my God alway that ye are come to the Communion of the Gospel Or in one Christe as Paule saith there is now no bondeman there is now no free man but al are one in Christe Iesus To be shorte we communicate in Spirite in Prayers in Loue we are al washed with one Bloud we are al â—edde with one Bodie we haue al one hope of our vocation and altogeather with one harte and one voice be we neuer so farre a sunder doo glorifie God the Father of our Lorde Iesus Christe And this is that onely house wherein the Lamme is eaten grounded vpon the foundation of the Apostles and Prophetes In this house we dwel M. Hardinge here we walke togeather with consent here we eate that Lamme of God beyng al brothers and members of one Bodie and al one in Christe Iesu. God restore you once againe into the same house that you may open the eyes of your harte and sée from whence you are fallen Where you say twoo diuerse Priestes sayeinge Masse may Communicate togeather not withstandinge they be in sundrie countries it may soone be graunted For they Communicate togeather in wickednesse in breakinge of Goddes commaundement and in deceiuinge of the people euen in like sorte as the wicked Children Communicate in wickednesse with their wicked Fathers As Christe séemeth to say to the Phariseis At your handes shal be sought for al the iuste Bloude that hath benne spilte from the Bloud of Abel the iuste vnto the Bloude of Zacharie Fil ye vp the measure of your Fathers Now these thinges noted we may the better take the viewe of M. Hardinges argumentes The whole Churche saith he through the worlde is but one house Ergo the Prieste may say Priuate Masse The faitheful that be farre a sunder doo Communicate togeather in consente of minde Ergo they doo Communicate in receiuinge the Sacramentes S. Augustine and S. Hierome did Communicate in Faithe and Doctrine Ergo they did Communicate togeather in sayeinge Masse If S. Paule might haue had some conference with M. Hardinge and haue founde out these reasons he would neuer haue found such faulte with the Corinthians neither would he haue written thus vnto them Inuicem expectate waite ye al One for an other Whiche woordes euen Hugo Cardinalis expoundeth thus vt vna sit mensa non habeat quilibet mensam suam Let there be one table for al and let not euery man haue his sundry table But who can better expounde S. Hieromes woordes then S. Hierome him selfe Thus he writeth vnto
the very Breaking of the Breade the very Gestures and Woordes that the Priest vseth at his Masse beare manifest witnesse against Priuate Masse Here I leaue out a greate number of Councels Canons and olde Fathers as Iustinus Martyr Dionysius Tertullian Epiphanius and Eusebius with sundrie other auncient writers bothe Gréekes and Latines thinkinge it sufficient by these fewe to haue geuen a taste of the reste Our proufes hange not vpon coniecture or vncertaine Gheasses we pray not ayde of Sicke folke Wemen Boyes and Children for the Proufe of the holye Communion as M. Hardinge is driuen to dooe for proufe of his Masse we séeke not out secrete Oratories or priuie Chapels wée forge no new Doctours suche as the worlde neuer knewe before as these men dooe for lacke of others wée allege neither Dreames nor Uisions nor fantastical Fables Wée rest vpon the Scriptures of God vpon the authoritie of the aunciente Doctours and Councels and vpon the Uniuersal practise of the moste famous Cities and Churches of the worlde These thinges wel compared and weighed togeather iudge thou now gentle Reader whether M. Hardinge haue hitherto iuste cause either to blowe vp the Triumphe with suche courage or to require any man to Subscribe THE SECONDE ARTICLE OF COMMVNION VNDER BOTHE KINDES The B. of Sarisburie Or that there was then any Communion ministred vnto the People vnder one kinde M. Hardinge The first Diuision This being a Sacrament of Vnitie euery true Christian man ought in receiuinge of it to consider how vnitie may be atchiued and keapte rather then to shew a streightnesse of conscience aboute the out warde formes of Breade and wine to be vsed in the administration of it and that so muche the more how muche the ende of euery thinge is to be esteemed more then that whiche serueth to the ende Otherwise herein the breache of vnitie is so litle recompensed by the exacte keepinge of the outwarde Ceremonie that accordinge to the saieinge of S. Augustine who so euer taketh the Mysterie of vnitie and keepeth not the bonde of peace he taketh not a Mysterie for him selfe but a testimonie against him selfe Therefore they haue greate cause to weigh with them selues what they receiue in this Sacrament who mooued by sclender reasons made for bothe kindes doo rashely and daungerously condemne the Churche for geeuinge of it vnder one kinde to al that doo not in their owne personnes Consecrate and offer the same in remembrance of the Sacrifice once offred on the Crosse. And that they may thinke the Churche to stande vpon good groundes herein may it please them to vnderstande that the fruite of this Sacrament whiche they enioy that woorthely receiue it dependeth not of the ouâ—warde formes of Breade and Wine but redoundeth of the vertue of the Fleashe and Bloude of Christe And where as vnder either kinde 46 whole Christe is verely present for now that he is risen againe from the dead his Fleashe and Bloud can be sundred no more because he dieth no more this healthful Sacrament is of true Christian people with no lesse fruite receiued vnder one kinde then vnder bothe The Sacramentaries that beleeue not the truthe of Christes Body and bloud in this holy Sacrament I remit to sundrie godly treatises made in defence of the right faith in that pointe I thinke it not necessarie here to treate thereof or of any other mater â–ª whiche M. Iuel hath not as yet manifestly touched in his sermon The B. of Sarisburie The former article of Priuate Masse by M. Hardinges owne confession procéedeth not from God but from the negligence of the people but the abuse of the Communion vnder one kinde from whence so euer it first procéeded standeth now onely vpon the wilfulnesse of the Priestes who séeinge and knowinge the Institution and Commaundement of Christe yet notwithstandinge haue diuised waies against their owne knowledge violently to repel the same And that the whole case may the better appeare the Question that standeth betweene vs is moued thus VVhether the holy Communion at any time vvithin the space of sixe hundred yeres after Christe vvere euer Ministred openly in the Churche vnto the People vnder one Kinde For proufe whereof M. Hardinge hath here brought in Wemen Children Sicke folkes Infantes and Madde men that these haue sometimes receiued the one kinde some in their Priuate houses some in their death beddes some otherwise as he did before for proufe of his Priuate Masse If in al this longe treatie he haue brought any one example or proufe sufficient of the Ministration in one kinde openly vsed in any Churche it is good reason he be beléeued But if he after al these vauntes hauinge published suche a booke as al the worlde as it is supposed is not hable to answeare haue hither to brought no suche neither example nor proufe then may we iustly thinke there is nothinge to be brought at al but that by his eloquence and faire speache he seeketh to abuse the simplicitie and ignorance of his Reader The Councel of Basile aboue one hundred and thirtie yéeres paste made no conscience to graunte the vse of bothe kindes vnto the kingedome of Bohemia and this Councel nowe presently holden at Trident vpon certaine conditions hath graunted the same to other Kingedomes and Countries and were it not they should séeme to confesse the Churche of Rome hath erred they woulde not doubte to graunte the same freely to the whole worlde None of them al can tel neither when nor where nor how this errour firste beganne Some thinke it sprange only of a certaine superstition and simplicitie of the people But whence so euer it first beganne as Tertullian writeth of the frowardnes that he saw in certaine of his time it must now néedes be mainteined and made good against the trueth His woordes be these Consuetudo initium ab aliqua ignorantia vel simplicitate sortita in vsum per successionem corroboratur it a aduersus veritatem vendicatur Sed Dominus noster Christâ—s Veritatem se non Conâ—uetudinem cognominauit Viderint ergo quibus nouum est quod sibi vetus est Haereses non tam nouitas quam veritas reuincit Quodcunque aduersus veritatem sapit hoc erit Haeresis etiam vetus consuetudo Custome either of simplicitie or of ignorance geatinge once an entrie is inured and hardened by succession and then is defended against the trueth But Christe our Lorde called him selfe the Trueth and not Custome Let them take heede therefore vnto whome the thinge seemeth newe that in it selfe is olde It is not so muche the noueltie of the mater as the trueth that reproueth an Heresie What so euer sauoureth against the trueth it is an heresie be the Custome thereof neuer so olde To come néere the mater Vnitie saithe M. Hardinge is the substance of this Sacrament and who so receiueth not the same in Vnitie receiueth a testimonie against him selfe As this is true auoutched by
the offringe of the Lordes Bodie vpon the Crosse and the flowinge of his Bloude from his side Thus it is cleare that the separation of Christes Body and Bloude is represented as wel by the People as by the Priest Wherefore to diuise a difference without cause and of the same to conclude an errour it is double folie The diuersitie of formes and kindes saithe M. Hardinge serueth for signification onely and hath no further vse ne profite Notwithstandinge this saieynge were otherwise true yet the issue thereof séemeth daungerous It is our parte to be obedient and not to discusse or rectifie Gods Commaundementes and to saye any thinge that Christe the Sonne of God hath appointed vs to doo is vtterly voide of vse and profite As for the libertie of the Churche that is here claimed if we shouâ—de demaunde where and when it was graunted perhaps the Chartar woulde not be founde The libertie of the Churche is not to be against God nor to controlle any his ordinaunce Neither hath M. Hardinge yet proued that the Churche within sixe hundred yéeres after Christe in open Congregation and assemblie of people whiche is the state of this question euer vsed any suche kinde of libertie In these woordes M. Hardinge hath priuily cowched sundrie arguments which of what value or force they be I pray thée Gentle Reader to vnderstande The first is this The prieste Consecrateth the Sacrament Therefore the people is not bounde to receiue in bothe kindes The seconde is this The priest offereth the Sacrifice and representeth the separation of Christes Bodie and Bloude Ergo it is sufficient for the people to receiue in one kinde The thirde is this The Churche hath hir libertie Ergo she is not bounde to Christes Institution Alas howe sclenderly hange these thinges togeather Yet these are the argumentes that as it is supposed are neuer hable to be answeared M. Hardinge The .3 Diuision As touchinge the woordes of Christe Bibite ex hoc omnes Drinke ye al of this They perteine to the Apostles onely and to their successours For to them 49 onely he gaue coÌ„maundement to doo that which he did in his supper as Clement saithe to them onely saiynge doo this in my remembrance he gaue Commission to consecrate offer and to receiue the Sacrament in remembrance of his deathe and passion by the same woordes ordeininge them priestes of the newe Testamente VVherefore this belongeth not to the laye people neither canne it iustely be geathered by this place that they are bounde of necessitie and vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes The B. of Sarisburie When I reade these woordes of M. Hardinges I am striken with horrour to consider the terrible iudgement of God It is muche to be feared that he that is ledde awaye of this sorte offendeth not of ignorance for so were the faulte the more pardonable but againste the manifest knowen truthe and againste the spirite of God For whereas Christe saithe Drinke ye al of this if he wil followe the letter the woordes be plaine that al shoulde drinke If he wil leaue the letter and take the meaninge S. Paule hath opened it For writinge vnto the whole Congregation at Corinthe he saithe thus As often as ye shal eate this Breade and drinke of this Cuppe ye shal declare the Lordes deathe vntil he come If he doubte S. Paule yet the very practise and continual order of the Primitiue Churche fully declareth what Christe meante And they saye Consuetudo est optima interpres Legis Custome is the best Interpreters of the lawe If he wil take neither the woordes of Christe nor Christes meaninge then I know â—ot how to deale with him Once againe he bringeth foorthe Clement the Apostles fellowe And what Clement Uerily euen the same that ministred and deliuered the holy Communion to the faithful that then were in Rome vnder bothe kindes as appeareth by the longe vsage of that Churche euen as Christe deliuered it to his Disciples and M. Hardinge is not hable to shewe that the same Clemente euer ministred otherwise He seeth knoweth that the woorde Omnes is against him the meaninge against him The practise of the Churche against him his owne Clement against him Yet he beareth his countenance so as if al were with him To be shorte if Christ when he saide Drinke ye al meant not that al shoulde drinke why did S. Paule and al the Apostles and the whole primitiue Churche expounde it and practise it as though he had meante so And if he meante so why dothe M. Hardinge deceiue the worlde and say he meante not so But Clement saithe Christe spake these woordes doo this in my remembrance onely vnto the Apostles Therefore saieth M. Hardinge These woordes drinke ye al pertaine to the Apostles onely and to their successours Understande good Reader that Clement in the place here alleged speaketh not one woorde either of one kinde or of bothe but onely saithe thus That Christe appointed his Apostles to the office of the holie Ministration whiche he calleth the spiritual oblation Therefore thou maiste sée that M. Hardinge shewinge the one thinge for an other and of the same concludinge what him liketh cannot séeme to deale plainely The argument that hereof is geathered standeth thus Clement saithe that Christe gaue onely vnto his Apostles the office of the Ministerie and authoritie to offer the spiritual Sacrifice Ergo these woordes drinke ye al of this perteine nothinge to the people Here is a very fainte conclusion For by force of this reason he may take from the people bothe partes of the Sacrament as wel as one and so leaue them no Sacrament at al. M. Hardinge The .4 Diuision And this vnderstoode they whiche aboue one hundred yeeres past 50 chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie woulde needes vsurpe the Cuppe also For seeinge them selues not to haue sufficient proufe and warrant for their dooinge of these woordes drinke ye al of this the better to bolster vp their newe fangled attempte they thought it better to aliege the woordes of Christ in S. Iohn Excepte ye eate the fleashe of the Sonne of man and drinke his bloude ye shal not haue life in you which woordes for al that our newe Masters of fourtie yeeres paste wil to be vnderstanded of the spiritual and not of the Sacramental eatinge as it may be and is taken for bothe of the Doctours vewed a parte Yet in al that Chapter there is no mention of the Cuppe nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe cannot finde in al the Scriptures neither commaundement where he gaue charge the Sarcament so to be geuen neither so muche as any example where Christe gaue it vnder bothe kindes to any other then to thapostles VVhere as contrariwise it may be shewed of our parte
that they may be reconciled from excommunication some that they may be admitted to shewe their repentance for their open crimes euery man desiringe consorte euery man desiringe the participation of the Sacrament In whiche case if there be no Minister to be had what misery then followeth them that departe this life either vnbaptized or els bounde in their sinnes Likewise S. Cyprian saithe In this extreeme case of deathe the partie excommunicate shoulde not tarie to be reconciled by the Bishop in the presence of the Churche as the order was then but discharge him selfe before any Deacon and so departe vnto the Lorde in peace Therefore the priest vnderstandinge the state the olde man Serapion beinge excommunicate stoode in and beynge not hable for sickenesse to goe him selfe leaste he shoulde departe confortelesse in desperation in token that he was reconciled vnto the Churche sente vnto him the sacrament by the ladde and sente it not in one kinde onely but in bothe For suche was the order of the Churche then as it appeareth wel by the story of Exuperius and by Iustinus and others And the boye that caried the Sacrament for more ease of the olde man in that case was warned by the priest to moiste the breade in the Sacramental wine that he brought with him like as Bassus also did vnto Simeones whom M. Hardinge highly commendeth for his holinesse not withstandinge he were the founder of the Messalians and therfore as he afterwarde saithe the firste parent of the Sacramentarie Heresie And what hath M. Hardinge herein founde for his halfe Communion He wil saye The boye was commaunded to dippe the Breade and Bassus was faine to washe Simeones mouth Ergo they receiued in one kinde Uerily Serapions boye were soone hable to answeare this argument For what sequele is this in reason The sicke mans mouthe was drie Ergo he coulde not receiue the Cuppe Who woulde make suche reasons but M. Hardinge Of this grounde he might better reason thus The sicke mans mouthe was drie Ergo he coulde not receiue the Breade In my iudgement the scowringe of the sicke mans mouthe hath smal force to take from him the Sacrament of Christes Bloude and so to prooue the Halfe Communion As for the fable of M. Hardinges Amphilochius it were greate wronge to answeare it otherwise then as a Fable For thus it is The Breade had beene keapte by the space of seuen yeeres or more S. Basile in his deathe bedde called for it and receiued it to th entent as M. Hardinge saithe it might be buried with him The former parte hereof to say either that the Sacrament was kepte the space of seuen yéeres or that at the ende of so longe time it was fitte to be receiued of a sicke manne in his deathe bedde is méere folie But to say as M. Hardinge here saithe that the Bodie of Christe beinge nowe immortal and glorious and at the right hande of God may be layed in the graue and buried is manifest and wicked blasphemie Abdias saith that S. Mathie thapostle when he was stoaned to death desired that twoo of the firste stoanes might be buried with him for a witnesse against them that so vsed him who although he be ful of like fables yet hath he some reason in his fables but M. Hardinges Amphilochius hath none at al. Nowe for viewe of M. Hardinges proufes good Reader consider this I demaunde of the Laitie he answeareth of S. Ambrose and S. Basile whiche were Bishoppes I demaunde of the whole people he answeareth of seueral menne I demaunde of the vsage of the Church he answeareth of personnes excommunicate that were without the Churche I demaunde of sufficient and certaine proufes he answeareth me by gheasses and fables And these be his inuincible argumentes that no man can answeare M. Hardinge The .22 Diuision It hath ben a 16 custome in the Latine Churche from thapostles time to our daies that on Good Friday as wel Priestes as other Christen people receiue the Sacrament vnder the forme of Breade Onely consecrated the day before called the day of our Lordes Supper commonly Maundie thursday and that not without signification of a singular Mysterie and this hath euer beene iudged a good and sufficient Communion The B. of Sarisburie This may wel be called a Good Fridaies argument it commeth in so naked without witnesse In déede M. Tonstal saithe it hath béene vsed of olde in the Latine Church but he durst not say from the time of thapostles as M. Hardinge here saithe Yet for augmentation of mater of his side I wil say further the firste Councel Aransicane holden sometime in Fraunce and Innocentius the firste haue added hereto the holy Satursday whiche nowe is called Easter Eaue and say it is a tradition of the Churche that in those twoo daies the Sacrament in any wise be not ministred The like whereof is written by Socrates of Good Friday and the Wensday before The singular mysterie hereof M. Hardinge holdeth secrete as a Mysterie Innocentius saithe It is bicause thapostles ranne their way that day and hidde them selues Thomas of Aquine Gerson say Bicause if any had Consecrate that day while Christ saie deade the Bodie had beene without Bloude and the Bloude without the Bodie Others say If the Sacrament that meane while had beene keapte it would haue beene dead in the Pix Hugo Cardinalis saithe Quinta feria duae hostiae consecrantur altera in crastinum reseruatur quod eleganter fit c. Vpon Shire Thursday two hostes be consecrate and th one of them is reserued vntil the nexte day whiche thinge is very trimly done For Christes passion is the trueth and the Sacrament is a figure of the same Therefore when the trueth is come the figure geueth place These be the greatest mysteries that I could euer learne toutchinge this mater But this saithe M. Hardinge was euer coumpted a good Communion I graunte But ye haue not yet proued that this was your Halfe Communion For if ye say they Consecrated the day before Ergo they receiued in One Kinde onely the day after this woulde be no formal argument For the Greeke Churche al the Lente longe vsed to consecrate the Sacrament onely vpon Satursdaies and Sonnedaies as it is noted in the Councel of Constantinople vpon other daies they vsed the Communion of thinges Consecrate before and yet had they neuer vntil this day the Communion vnder Onâ— Kinde Yet notwithstandinge vnto this manner of the Greeke Churche M. Tonstal resembleth the â—bseruation of Good Fridaie in the Latine Churche So farre is M. Hardinge of from prouinge his purpose by Good Fridaie M. Hardinge The .23 Diuision And that in the Greeke Churche also euen in the time of Chrysostome the Communion vnder the forme of Breade onely was vsed and allowed it appeareth by this notable storie of Sozomenus a Greeke writer whiche bicause it is longe
of the people Gelasius of the Priestes He complaineth that the reste of Gelasius is not to be founde as though it were suppreste by some of vs and yet it is thought the Pope hath it whole in his Librarie He diuiseth newe causes of vnitie of the Mysterie suche as Gelasius neuer knewe He concludeth at the laste that this breache of Christes Institution and Ministration vnder One Kinde that is nowe vniuersally vsed in the Churche of Rome was firste brought in and practised by the Manichees whiche were in olde time wicked and horrible Heretiques He saithe I haue guilefully alleged Gelasius and to the intent it mighte the sooner appeare he hath noted it specially in the Margin But if M. Hardinge himselfe had meante no guile he woulde haue shewed plainely wherein I haue béene guileful or what I might haue gotten by this guile or what aduantage I mighte haue loste by plainer dealinge For guile without cause is meere â—olie and no guile But I recited the woordes in Latine and had forgotten to Englishe them Nowe surely that is but a simple guile and might wel haue béene spared out of the Margin But my woordes be these Gelasius saithe that to Minister the Sacrament in one Kinde is open Sacrilege And what guile canne he finde herein This woorde Sacrilege and the refusinge of the Cuppe are bothe specially named by Gelasius There remaine onely these woordes To minister the Sacrament and there saithe M. Hardinge lieth the guile How be it therein as it shal wel appeare I say nothinge but that Gelasius saithe and M. Hardinge him selfe woulde haue him say For thus saithe Gelasius The diuision of the Mysterie whereby he meaneth the Sacrament is Sacrilege But the Priest that Ministreth in One Kinde diuideth the Mysterie Ergo the Priest that Ministreth in One Kinde committeth Sacrilege This argument is perfite and formal founded vpon Gelasius woordes I trowe this is no guileful dealinge The vnitie of the Mysterie that M. Hardinge hath here fantasied that either parte is in other and therefore harpeth so often as it were by reportes vpon these woordes Vnum idem is but his owne voluntarie He is not hable to allege either Gelasius or any other olde Father that euer expounded Vnum and Idem in that sorte He calleth it one Mysterie as Hugo Cardinalâ—s saith although otherwise a very grosse writer Propter vnitatem Institutionis For the vnitie of the Institution and for that the Breade and Wine beinge sundrie portions haue bothe relation vnto one Christe and for that cause by S. Hieromes iudgement S. Paule saithe vna fides vnum Baptisma one Faithe one Baptisme And for that also that beinge as I saide two sundrie portions yet they make not two sundrie Sacramentes but one onely Sacrament And therefore Durandus a late writer seemeth to say wel In multis locis communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is saith he with the whole Sacrament Of whiche woordes the Reader be he neuer so simple may easely geather that the Communion in One Kinde is but the Halfe Sacrament and so the diuision of one Mysterie and so further the selfe same thinge that Gelasius calleth Sacrilege M. Hardinge The .30 Diuision But for auoidinge that our aduersaries woulde hereof conclude it is to be vnderstanded that this Canon speaketh against the Heretiques named Manichaei who in the time of Leo the first abouâ—â— fourtie yeeres before Gelasius wente aboute to spreade their Heresie in Rome and in the partes of Italy Their Heretical opinion was that Christe tooke not our fleashe and Bloude but that he had a phantastical bodie and died not ne rose againe truely and in deede but by way of phantasie And therefore at the Communion they absteined from the Cuppe and the better to cloke their Heresie came to receiue the Sacrament in the forme of Breade with other Catholike people Against whome Leo saithe thus Abdicant enim se Sacramento salutis nostrae c. They driue them selues away from the Sacrament of our Saluation And as they denie that Christe our Lorde was borne in trueth of our fleashe so they beleue not that he died and rose againe truly And for this cause they condemne the day of our Saluation and gladnes that is the Sonneday to be their sadde fastinge day And where as to cloke their infidelitie they dare to be at our mysteries they temper them selues so in the Communion of the Sacramentes as in the meane time they may the more safely keepe them priuie VVith vnwoorthie mouthe they receiue Christes Bodie but to drinke the Bloude of our Redemption vtterly they wil none of it VVhiche thinge we woulde aduertise your holines of that bothe such men may be manifested by these tokens vnto you and also that they whose Diuilishe simulation and faininge is founde beinge brought to light and bewraied of the felowship of Saintes may be thrust out of the Churche by Priestly authoritie Thus farre be Leo his woordes Gelasius that succeded fourtie yeeres after Leo imployed no lesse diligence then he did vtterly to vanquishe and abolishe that horrible Heresie Of whome Platina writeth that he banished so many Manichees as were founde at Rome and there openly burned their bookes And bicause this heresie should none els where take roote and springe he wrote an Epistle to Maioricus and Ioannes two Bishoppes amongst other thinges warninge them of the same Out of whiche Epistle this fragment onely is taken whereby he dothe bothe briefely shew what the Manichees did for clokinge of their infidelitie as Leo saithe and also in as muche as their opinion was that Christes Bodie had not very Bloude as beinge phantastical onely and therefore superstitiously absteined from the Cuppe of that holy Bloude geueth charge and commaundement that either forsakinge their Heresie they receiue the whole Sacramentes to witte vnder Bothe Kindes or that they be keapte from them wholy Here the woordes of Leo afore mentioned and this Canon of Gelasius conferred together specially the storie of that time knowen it may soone appeare to any man of iudgement against whome this fragment of Gelasius was written Verely not against the Church for ministringe the Communion vnder one Kinde but against the detestable Manichees who goeinge aboute to diuide the Mysterie of the Bodie and Bloud of Christe denieynge him to haue taken very fleashe and Bloude so much as in them laye loosed Christ whereof S. Iohn speaketh and woulde haue made frustrate the whole woorke of our Redemption The B. of Sarisburie To auoide the inconuenience growinge of this authoritie M. Hardinge is driuen to auoide the companie of Pigghius Hosius Tapper D. Cole and al others his fellowes of that side and to say that Gelasius wrote this decrée againste the Manichées notwithstandinge al they say he wrote it againste certaine superstitious Priestes D. Cole referreth him selfe vnto
the construction of the Glose there written The woordes thereof be these There were certaine Priestes that consecrated the Bodie and Bloude of Christe in due order and receiued the Bodie but absteined from the Bloude Against them Gelasius writeth This gheasse of that Gloser for many good causes séemeth vnlikely for first it cannot be shewed by any storie neither where nor when any suche Priestes were that so absteined againe Gelasius séemeth to write of them that should be taught not of them that should teache of them that should be remoued from the Sacramentes not of the Priestes that should remoue them of the sacrilege wickednes of the facte not of the difference of any persones But the Glose saithe notwithstandinge These Priestes Consecrated bothe the Bodie and the Bloude and receiued the Bodie and absteined from the Bloude Here would I â—aine learne of D. Cole what then became of the Cuppe The Prieste dranke it not That is certaine for the Glose saithe so Againe the people dranke it not for so saithe the Glose also and be it true or false it must be defended Then must it needes follow that Christes Bloud was Consecrate to be cast awaye D. Cole might haue foreséene that this Glose woulde soone be taken against him selfe Now let vs see of this very selfe Glose what may be concluded of our side The Sacrament of Christes Bloud was not throwen away The Priest receiued it not Ergo It followeth of very fine force it was receiued by the people Thus D. Cole seeking to prooue that the people receiued not in Both Kindes him selfe vnawares necessarily prooueth that the people receiued in Both Kindes Wherefore M. Hardinges coniecture carrieth more substance of truth For the very story and conference of time wil soone geue the aduised Reader to vnderstande that Gelasius wrote this decrée against the Manichees Thus muche therefore hath M. Hardyng gotten hereby that now it appeareth that the first authours of his halfe Communion were a sorte of Heretiques They helde that Christe neuer receiued Fleshe of the Blessed Uirgin neither was borne nor suffred nor died nor arose againe Which errours are manifestly conuinced by the Sacramentes For they are Sacramentes of Christes Body Bloude therefore who so receiueth the same confesseth thereby that Christe of the Uirgin receiued bothe Body and Bloud So saithe S. Chrysostome Si mortuus Christus noÌ„ est â—uius Symbolum signum hoc SacramentuÌ„ est If Christe died not in deede tel me then whose token or whose signe is this Sacrament Tertullian also by a like argument taken of the Sacrament reproueth Marcion that helde that Christe had no Body but onely a shew and a phantasie of a Body Christus acceptum Panem distributum Discipulis Corpus suum illum fecit dicendo Hoc est Corpus meum hoc est figura Corporis mei Figura autem non esset nisi veritatis esset Corpus Caeterum vacua res quod est phantasma figuram capere non potest Christe hauinge receiued the Breade and geuinge the same to his Disciples made it his Body saieing This is my Body that is to say a figure of my Body But it coulde not be a figure onlesse there were a Body of a truth For a voide thing as is a phantasie can receiue no figure at al. Thus the Sacramentes doo plainely testify that Christe receiued not a phantasie or shew of a Body but a very Body in déede Therefore the Manichees absteined from the holy Cuppe as it appeareth by Leo notwithstanding S. Augustine in one place writinge namely against the Manichees seemeth to signifie the contrary These be his woordes Sacramentum Panis Calicis ita laudatis vt in â—o nobis pares esse volueritis Ye so commende the Sacrament of the Breade and of the Cuppe that therein you woulde make your selues equal with vs. Neither were they in deede hable to shew any simple cause why they should more shunne the one portion then the other For the Sacrament of the Breade no lesse consounded their errour then the Sacrament of the Cuppe And as they thought that Christes Body was no Body but onely a phantasie so they likewise thought that Christes Bloud was no natural Bloud but onely a phantasie But if they woulde not beléeue Leo or Augustine that Christe had one Body how muche lesse woulde they beléeue M. Hardinge that Christe hath twoo Bodies the one in the Brâ—ade the other in the Cuppe and eche wholy in the other M. Hardinge The .31 Diuision And therefore M. Iuel dooth vs greate wronge in wresting this Canon against vs for as muche as wee doo not diuide this diuine Mysterie but beleeue stedfastly with harte and confesse openly with mouthe that vnder eache kinde the very fleashe and Bloud of Christe and whole Christe himselfe is present in the Sacrament 63 euen as Gelasius beleeued Vpon this occasion in the parties of Italy where the Manichees vttered their poyson the Communion vnder Bothe Kindes was restoared and coÌ„maunded to be vsed againe whereas before 64 of some the SacrameÌ„t was receiued vnder one kinde and of some vnder Bothe Kindes Els if the Communion vnder Bothe Kindes had beene taken for a necessarie Institution and commaundement of Christe and so generally and inuiolably obserued euery where and alwaies without exception what needed Gelasius to make suche an ordinance of receiuinge the whole Sacramentes the cause whereof by this Parenthesis quoniam nescio qua superstitione docentur adstringi plainely expresseth Againe if it had beene so inuiolably obserued of al vntil that time then the Manichees coulde not haue couered and cloked their infâ—lclitie as Leo saith by the receiuinge the Communion with other Catholike people vnder One Kinde For whiles the Catholikes wente from Churche contented with the onely forme of Breade it was vncertaine whither he that came to receiue were a Manichee or a Catholike But after that for discrieinge of them it was Decreed that the people should not forbeare the Communion of the Cuppe any more the good Catholike folke so receiued and the Manichees by their refusal of the Cuppe bewraied them selues Whereby it appeareth that the Communion vnder One Kinde vsed before by the commaundementes of Leo and Gelasius was forbidden to th â–ª intente thereby the Manichees heresie might the better be espied rooted out and cleane abolished Thus bicause wee doo not diuide the Mysterie of the Lordes Body and Bloude but acknowlege confesse and teache that Christe tooke of the Virgin Mary very Fleashe and very Bloud in deede and was a whole and perfit man as also God and deliuered the same whole Fleashe to deathe for our redemption and rose againe in the same for our Iustification and geueth the same to vs to be partakers of it in the Blessed Sacrament to life euerlasting that Decree of Gelasius can not seeme against vs iustly to be alleged muche lesse may he seeme to say or meane that to minister the Communion
neuer so curiouse in this behalf nor thought it suche Heresie to expounde Christes woordes by a Figure Briefly for a taste hereof S. Augustine saith Christus adhibuit Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christ receiued Iudas to his banket wherein he gaue vnto his Disciples the Figure of his Bodie and Bloud Likewise Tertullian saith Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo hoc est Corpus meuÌ„ hoc est Figura Corporis mei Christ receiuinge the Breade and the same being diuided vnto his Disciples made it his Bodie saieinge This is my Bodie that is to saie The Figure of my Bodie S. Ambrose saith Ante Benedictionem verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called an other kinde after the Consecration the Bodie of Christ is Signified Here I must protest That as M. Hardinge is troubled with wante of witnes in this case so am I oppressed with multitude If I sholde allege al the reaste of the Ancient Godly Fathers that write the like I shoulde be ouer tedious to the Reader And an other place hereafter folowinge wil serue more aptely to this purpose But by the waie Gentle Reader I must geue the to vnderstande that S. Augustine hereof writeth thus Ea demum est miserabilis Animae seruitus Signa pro rebus accipere supra Creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse In deede this is a miserable bondage of the Soule to take the Signes in the steede of thinges that be signified and not to haue power to lifte vp the eye of the minde aboue the bodilie creature to receiue the light that is euerlastinge And againe In principio cauendum est ne Figuratâ— locutionem ad Literam accipias Et ad hoc enim pertinet quod ait Apostolus Litera occidit Spiritus autem viuificat Cum enim Figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentiùs appellatur First of al thou must beware that thou take not a Figuratiue speache â—ccordinge to the Letter For thereunto also it apperteineth that the Apostle saith The letter killeth the Sprite geueth life For when the thinge that is spoken in a Figure is so taken as if it were plainely spoken without Figure there is fleashely vnderstandinge neither is there any Deathe more fitly called the Deathe of the Soule By these woordes Good Reader S. Augustine sturreth vp thy senses to consider wel what thou doost least perhappes thou be deceiued And where as M. Hardinge thus vniustly reporteth of vs That we mainteine a naked Figure and a Bare Signe or Token onely and nothinge elles If he be of God he knoweth wel he shoulde not thus bestow his tongue or hande to beare false witnes It is written God wil destroie them al that speake vntrueth He knoweth wel we feede not the people of God with bare Signes and Figures but teache them that the Sacramentes of Christ be Holy Mysteries and that in the Ministration thereof Christ is sette before vs euen as he was Crucified vpon the Crosse and that therein we maie beholde the Remission of our sinnes and our Reconciliation vnto God and as Chrysostome briefly saith Christes greate Benefite and our Saluation Herein we teache the people not that a naked Signe or Token but that Christes Body and Bloude in deede and verily is geuen vnto vs that we verily eate it that we verily drinke it that we verily be reliued and liue by it that we are Boanes of his Boanes and Fleashe of his Fleashe that Christ dwelleth in vs and we in him Yet we saie not either that the Substance of the Breade or Wine is donne awaie or that Christes Bodie is let downe from heauen or made Really or Fleashely Present in the SacrameÌ„t We are taught accordinge to the Doctrine of the Olde Fathers to lift vp our hartes to heauen and there to feede vpon the Lambe of God Chrysostome saith Ad alta contendat oporteâ— qui ad hoc Corpus accedit Who so wâ—l reache to that Bodie must mounte on high S. Augustine likewise saith Quomodo tenebo absentemâ— Quomodo in coelum manum mittam vt ibi sedentem teneam Fidem â—niâ—te tenuisti Howe shal I take holde of him beinge absent Howe shal I reache vp my hande into heauen and holde him sittinge there Sende vp thy faith and thou hast taken him Thus Spiritually with the mouth of our Faith we eate the Bodie of Christe and drinke his Bloude euen as verily as his Bodie was Uerily broaken and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine and S. Chrysostome and other holy Fathers taught the people in theire time to beleue In deede the Breade that we receiue with our bodily mouthes is an carthly thinge and therefore a Figure as the water in Baptisme is likewise also a Figure But the Bodie of Christ that thereby is represented and there is offred vnto our Faith is the thinge it selfe and no Figure And in respecte of the glorie thereof we haue no regarde vnto the Figure Therefore S. Bernarde alludinge to the same saith thus Annulus non valet quicquam haereditas est quam quaerebam The sealinge ringe is nothinge worth it is the inheritance that I sought for To conclude three thinges herein we must consider First that we put a difference bitweene the Signe and the thinge it selfe that is signified Secondly that we seeke Christ aboue in Heauen and imagin not him to be present bodily vpon the Earth Thirdly that the Bodie of Christ is to be eaten by Faith onely and none otherwise And in this last pointe appeareth a notable difference bytweene vs and M. Hardinge For wée place Christe in the harte according to the Doctrine of S. Paule M. Harding placeth him in the mouthe Wée say Christe is eaten onely by Faithe M. Hardinge saith He is eaten with the mouthe and teeth But Gods name be blessed a greate number of godly people doeth already perceiue the vnconfortable and vnsauery vanitie of this Doctrine For they haue learned of S. Cyprian that Christes Blessed Bodie is Cibus mentis non ventris Meate for the minde not for the belly And they haue hearde S. Augustine say Quid paras dentem venâ—reÌ„ Crede manducasti What preparest thou thy tooth and thy belly Beleeue and thou haste already eaten Now consider thou good Christian Reader with thee selfe whether it be better to vse this woorde Figure whiche woorde hath béene often vsed of Tertullian S. Augustine and of al the reast of the Auncient Fathers without controlment or els these new fangled woordes Really
Corporally Carnally c. Which woordes M. Hardinge is not hable to shew that in this case of beinge Really in the Sacrament any one of al the Olde Fathers euer vsed M. Hardinge The .2 Diuision Againe 128 wee cannot finde where our Lorde performed the promise he made in the .6 Chapter of Iohn The Breade whiche I wil geue is my Fleashe whiche I wil geue for the life of the worlde but onely in his last Supper VVhere if he gaue his Fleashe to his Apostles and that none other but the very same whiche he gaue for the life of the worlde it foloweth that in the blessed Sacrament is not meere Bread but that same his very Body in substance For it was not meere Bread but his very Bodie that was geuen and offered vp vpon the Crosse. The B. of Sarisburie This Principle is not onely false in it selfe but also ful of dangerous Doctrine and may soone leade to Desperation For if noman may eate the Fleash of Christ but onely in the Sacrament as here by M. Harding it is supposed then al Christian Children and al others who so euer that departe this life without receiuinge the Sacrament must néedes be damned and die the Chrildren of Gods anger For Christes woordes be plaine general Onlesse ye eate the Pleashe of the Sonne of Man ye shal haue no life in you Wherunto wée may adde this Minor Christian Children receiue not the Sacrament and therfore by M. Hardinges iudgement eate not the Fleashe of the Sonne of Man Hereof it must néedes folow That Christian Children haue no life in them but are the Children of Damnation This is the Conclusion of M. Hardinges Doctrine But litle care these men who or how many perishe so their fantasies may stande vpright But our Doctrine grounded vpon Gods holy Woorde is this That as certainely as Christe gaue his Bodie vpon the Crosse so certainely he geueth now that selfe same Bodie vnto the Faithful and that not onely in the Ministration of the Sacrament as M. Harding vntruely imagineth but also at al times when so euer we be hable to say with S. Paule I thinke I know nothing but Iesus Christe and the same Christe Crucified vpon the Crosse. Therfore S. Ambrose writeth thus Quid petis O Iudaee vt tribuat tibi Panem queÌ„ dat omnibus dat quoridiè dat semper O thou Iew what desirest thou That Christe should geue thee Bread He geueth it to al meÌ„ he geueth it daily he geueth it at al times If it be true that S. Ambrose saithe that Christe geueth that Breade whiche is his Bodie at al times then is it false that M. Harding saith that Christ performeth his promise geueth his Bodie onely at the Ministration of the Sacrament And therfore S. Augustine saith Non tantùm in Sacramento sed etiam re ipsa comedunt Corpus Christi They eate Christes Body not onely in the Sacrament but also in very deede Here S. Augustine saithe contrary to M. Hardinges Doctrine that wée eate Christes Bodie not onely in the Sacrament but also otherwise yea and so farre he forâ—eth this difference that he maketh the eatinge of Christes Bodie in the Sacramente to be one thinge and the very true eatinge thereof in déede to be an other thinge Againe touchinge the Fathers of the Olde law he saith that Abraham Moses Aaron and others receiued the Bodie of Christe truely and effectually longe time before that Christe either had receiued Fleashe of the Blessed Uirgin or had ordeined the Sacrament and that euen the selfe same Bodie that is receiued now of the Faithful To be shorte of Christian Children and other Faithful that neuer receiued the Sacrament he writeth thus Nulli est aliquatenus ambigenduÌ„ tunc vnumquenque Fidelium Corporis Sanguinisque Domini participem fieri quando in Baptismate efficitur Membrum Christi c. No man may in any wise doubte but that euery faithful man is then made partaker of the Body and Bloud of Christe when in Baptisme he is made a Member of Christe and that he is not without the felowship of that Breade and of that Cuppe although before he eate of that Bread and drinke of that Cuppe he departe this worlde beinge in the Vnitie of Christes Bodie For he is not made frustrate of the Communion and benefite of that Sacrament while he findeth that thinge whiche is signified by the Sacrament So farre S. Augustine By these wée may see It is not al true that M. Harding so constantly auoucheth If it might haue pleased him to take aduise of Beda S. Augustine S. Ambrose and other godly Fathers he should soone haue founde that the Faithful may otherwise eate Christes Body and that verily and in deede and not onely in the Sacrament M. Hardinge The .3 Diuision If the woordes spoken by Christe in S. Iohn of promise that he performed in his holy Supper The Breade that I wil geue is my Fleashe had beene to be taken not as they seeme to meane plainely and truely but Metaphorically Tropically Symbolically and Figuratiuely so as the trueth of our Lordes Fleashe be excluded 129 as our Aduersaries doo vnderstande them then the Capernaites had not any occasion at al of their great offence Then should not they haue had cause to murmoure against Christe as the Euangelist sheweth The Iewes saith S. Iohn stroue amonge them selues sayeinge how can he geue vs his Fleashe to eate And muche lesse his deere Disciples to whome he had shewed so many and so greate miracles to whom he had before declared so many parables and so high secretes should haue had any occasion of offence And doubtlesse if Christe had mente they should eate but the signe or figure of his Bodie they woulde not haue saide Durus est hic Sermo This is a harde saieing and who can abide to heare it For then should they haue doone no greater thinge then they had doone oftentimes before in eatinge the Easter Lambe And how coulde it seeme a harde woorde or saieing if Christe had meante nothing els but this The Bread that I wil geue is a Figure of my Bodie that shal cause you to remember mee The B. of Sarisburie This reason holdeth onely of the ignorance of the Capernaites and hangeth thus The Capernaites mystooke Christes woordes and vnderstoode not what he meante Ergo Christes Body is Really and Carnally in the Sacrament And thus M. Harding as his manner is buildeth one errour vpon an other For vnderstanding hereof it shal be necessary first to open the very sense and meaning of Christes woordes Nexte to shew how peruersely and grossely the Capernaites were deceiued and last of al to consider M. Hardinges Conclusion First of al the Iewes desired Christe to geue them Bread in the Wildernesse as Moses had geuen before vnto their Fathers Christe to pulle them from the grosse and material cogitations of their bellies promised them an
to saye the Bodie of Christe if it were before our eyes it shoulde be Visible But beinge taken vp into Heauen and sittinge at the Right hande of the Father vntil al thinges be restoared accordinge to the woordes of the Apostle S. Peter it cannot be called thence Therefore S. Augustine saythe When Christe is eaten life is eaten and when we eate him we make no partes of him And againe S. Augustine saith Sacramentum est sacrum signum A Sacrament is a holy token And what this woorde Signum meaneth he declareth in his booke De doctrina Christiana Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens in cogitationem venire A Signe is a thinge that bisides the sight that it offreth vnto the eies causeth an other thinge to come into our minde Againe vnto Bonifacius Onlesse Sacramentes had some likenes of the thinges whereof they be Sacramētes then were they no Sacramētes at al. And againe Sacramentes be Visible Signes of heauenly thinges but the thinges them selues beinge inuisible are honoured in them neither is that elemēt beinge Consecrate by the blissinge so to be taken at it is in other vses This is the iudgement of Berengarius agreeinge throughly with the woordes and sense of the Holy Fathers and confirmed and auouched by the same Now let vs see the Confutation hereof In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise Credo Corpus Domini nostri Iesu Christi Sensualiter in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri I beleue that the Bodie of our Lorde Iesus Christe sensibly and in very deede is touched with the handes of the Priestes and broaken and rente and grounde with the teethe of the Faithful This was the consente and iudgement of that Councel And what thinketh M. Hardinge of the same Certainely the very rude Glose findeth faulte herewithal and geueth this warninge thereof vnto the Reader Nisi sanè intelligas verba Berengarij c. Onlesse yowe warily vnderstande these woordes of Berengarius you wil fal into a greater Heresie then euer he healde any Thus these Fathers by theire owne frendes Confession redresse the lesse erroure by the greater and in plaine woordes in General Councel by solemne waie of Recantation professe a greater Heresie then by their owne iudgement euer was defended by Berengarius Further if this be in deede the Catholique Faith as M. Hardinge woulde so faine haue al the worlde to beleeue and Bertramus and Iohannes Scotus bothe very famouse and greate learned men wrote openly against it with the good contentation of the worlde and without the apparent controlment of any man two hundred yéeres or more before Berengarius was borne let him better aduise him selfe whether these woordes were truely or boldely or rashely or wisely with such affiance vttered and auouched of his side That this his Faithe was neuer impugned by any man before the time of Berengarius But that M. Hardinge calleth the Catholique Faithe is in déede a Catholique Erroure the contrary whereof hath euermore béene taught and defended by al the olde learned Catholique Fathers as maye wel appéere by that is already and hereafter shal be alleged of their writinges Certainely they that nowe condemne Berengarius for vsinge the plaine woords and Expositions of the Olde Fathers woulde as wel condemne S. Augustine S. Hierome S. Ambrose and the reaste were it not for the Credite and Authoritie of their Names The Doctours that haue beene sithence the time of Berengarius saithe M. Hardinge haue more often vsed these termes Really Carnally c. then other Olde Doctours within sixe hundred yeeres after Christe In these fewe woordes M. Hardinge hath handsomely conueied in a greate vntrueth For this Comparatiue More often presupposeth the Positiue Therefore the sense hereof must be this The Olde Doctours often vsed these Termes Really Fleashly c. albeit not so often as others of the later yéeres But. M. Hardinge knoweth this is vntrue For neither hath he here yet shewed nor is he hable to shewe that in this case of the Sacrament any of these termes was euer vsed by any one of al the Olde Ancient writers Wherof we may wel reason thus The Olde Catholique Fathers intreatinge of the Substance of the Sacrament neuer vsed any of these woordes Really Carnally c. Therefore it is likely they neuer taught the people to beleue that Christes Bodie is presente Really and Fleashely in the Sacrament Contrarywise they in their Sermons called the Sacrament a Figure a Signe a Remembrance of Christes Bodie therefore it is likely they woulde haue the Catholique people so to iudge and beléeue of the Sacrament M. Hardinge The .7 Diuision Here before that I bringe in places of auncient Fathers reportinge the same Doctrine and in like termes as the Catholike Churche dooth holde concerninge this Article least our opinion herein might happily appeare our Carnal and Grosse I thinke it necessarie briefely to declare what maner a true Bodie and Bloude is in the Sacrament Christe in him selfe hathe but one Fleashe and Bloud in Substance whiche his Godhead tooke of the Virgin Marie once and neuer afterwarde leafte it of But this one Fleashe and Bloude in respecte of double qualitie hathe a doubleconsideration For at what time Christe liued here in earthe amonge men in the shape of man his fleashe was thralle and subiecte to the frailtie of mannes nature sinne and ignoraunce excepted That fleashe beinge passible vnto deathe the souldiours at the procurement of the Iewes crucified And suche manner Bloude was at his passion sheadde foorthe of his Bodie in sight of them whiche were then present But after that Christe rose againe from the deade his Bodie from that time forwarde euer remainethe immortal and liuely in daunger no more of any infirmitie or sufferinge muche lesse of deathe but is become by diuine giftes and endowementes a spiritual and a diuine Bodie as to whom the Godhead bathe communicated Diuine and Godly properties and excellencies that beene aboue al mannes capacitie of vnderstandinge This Fleashe and Bodie thus considered whiche sundrie Doctours calle Corpus Spirituale Deificatū A Spiritual and a Deified Bodie is geuen to vs in the blessed Sacrament This is the doctrine of the Churche vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians where he hath these woords Dupliciter verò Sanguis Caro intelligitur vel Spiritualis illa atque Diuina de qua ipse dixit Caro mea verè est cibus Sanguis meus verè est porus Et Nisi manducaueritis Carnem meam Sanguinem meū biberitis non habebitis vitam aeternam Vel Caro quae Crucifixa est Sanguis qui militis effusus est lancea That is The Bloude and Fleashe of Christ is vnderstanded two waies either that it is that spiritual and
Inner Spiritual sight and the Contemplation of the minde The woordes be plaine Ne proposito Pani Poculo humiliter intenti simus That we consider not basely the Breade and the Wine that are sette before vs. And therefore S. Augustine saithe In Sacramentis Fidelium dicitur Surium corda In the Sacramentes of the Faithful it is saide Lifte vp your hartes By whiche woordes we are put in remembrance that there is nothing in the action to be considered but onely Christ the Lambe of God that hath taken away the sinnes of the worlde And therefore Chrysostome saithe We must become Egles and soare aboue if we list to come neare to that Bodie Thus with the Spiritual eyes of our hartes we see the Lambe of God And as S. Ambrose saith Magis videtur quod non videtur The thinge is better seene that with our bodily eies is not seene For the same cause S. Augustine saithâ— In Sacramentis videÌ„dum est non quid sint sed quid ostendant Signa enim rerum sunt aliud existentia aliud Significantia In Sacramentes we must consider not what they be in deede but what they represent For they are Tokens of thinges beinge one thing in them selfe and signifieing an other And as touchinge our beholdinge of Christe in the Sacrament in moste plaine wise he wrâ—teth thus Sic nos facit moueri tanquam videamus Praesentem DominuÌ„ in Cruce It worketh such motions in vs as if we saw our Lorde him selfe Present vpon the Crosse. And this is it that Eusebius Emissenus writeth as he is alleged of Gratian Vt colererur iugiter per Mysterium perennis illa Victima viueret in Memoria Semper praesens esset in Gratia That the Bodie that was once offered for our Price should euermore be worshipped by a Mysterie and that that Euerlastinge Sacrifice should liue in Remembrance and be Present â—n Grace for euer In this spiritual sorte is Christe Layde Presente vpon the Table but not in M. Hardinges Grosse and Fleashely manner And therefore S. Augustine saithe in like sense vnto the Faithful Communicantes Vos estis in mensa vos estis in Calice You are vpon the Table you are in the Cuppâ— As S. Augustine saithe The people is laide vpon the Table euen so and none otherwise the Councel of Nice saith The Lambe of God is Laide vpon the Table The other Gréeke woorde that M. Hardinge holdeth by is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is Uerily or Truely and that in his iudgement soundeth no lesse then Really or Fleashely And thus although he hunte like a wanton Spaniel and range at riot and beate vp Butterflies yet at the laste he thinketh â–ª he hath founde somewhat How be it I maruel he séeth no better his owne errour For he mighte soone haue knowen that these twoo woordes Truely and Fleashely haue sundrie meaninges and that in the sense that Christe spake vnto the Iewes the one of them doothe vtterly exclude the other For neither doothe he that eateth grossely and sensibly with his téethe eate Truely and Verily as Christe meante nor doothe he that eateth Spiritually with his Faithe eate Grossely and Fleashely as the Capernaites meante Therefore it is greate folie to saye Uerily and Fleashly are al one thinge In déede the Spiritual Eatinge of Christes Bodie by Faithe is the true Eatinge And he that Eateth the same moste Spiritually Eateth moste truely Otherwise Christe saithe Ego sum vitis vera I am the True Vine S. Hierome calleth the Faithful people Vitem Veram The True Vine Cyrillus calleth Christe Verum Manna The True Manna S. Hierome saieth Nos verâ— sumus vnis Panis We are Verily one Breade Origen saith Apostoli verè erant Coeli The Apostles verily were the Heauens And to be shorte they were wonte to singe at the blissinge of the Paschal Taper Haec sunt festa Paschalia in quibus verè Agnus occiditur This is the Paschal Feaste wherein verily and indeede the Lambe is slaine By these fewe examples bothe the difference bytwéene these twoo woordes Truely and Fleashely and also the sclendernes of M. Hardinges Collection may soone appeare For notwithstandinge we doo verily Eate Christe yet it followeth not that we doo Grossely and Naturally Eate him with our bodily mouthes and although Christe be verily meate yet it foloweth not that he is therefore Really and Fleashely in the Sacrament And therefore S. Augustine in this respecte vtterly remooueth the natural office of the Bodie His woordes be plaine Quid paras dentem aut ventrem Crede manducasti What preparest thou thy toothe or thy bellie Beleeue and thou hast Eaten Againe Credere in eum hoc est manducare Panem Viuum Beleeuinge in him is the Eatinge of the Breade of life M. Hardinge The .9 Diuision And touchinge these termes first Verily or 136 whiche is al one Really and Substantially me thinketh M. Iuel shoulde beare the more with vs for vse of the same sithe that Bucer him selfe one of the greattest learned men of that side hathe allowed them yea and that after muche writinge againste Luther in Defence of Zwinglius and Oecolampadius by him sette foorthe and after that he had assured him selfe of the trueth in this Article by Diuine Inspiration as moste constantly he affirmeth with these woordes Haec non Dubitamus diuinitus nobis per ScripturaÌ„ reuelata de hoc Sacramento VVe doubte not saithe he but these thinges concerninge this Sacrament be reueled vnto vs from God and by the Scripture If you demaunde where this maye be founde in the Actes of a Councel holden betweene the Lutheranes and Zwinglianes for this very purpose in Martine Luthers house at VVittenberge in the yeere of our Lorde .1536 you shal finde these woordes Audiuimus D. Bucerum explicantem suam sententiam de Sacramento Corporis Sanguinis Domini hoc modo Cum Pane Vino verè Substantialiter adest exhibetur Sumitur Corpus Christi Sanguis Et Sacramentali Vnione Panis est Corpus Christi porrecto Pane verè adest verè exhibetur Corpus Christi VVe haue hearde M. Bucer declaring his minde touching the SacrameÌ„t of the Bodie and Bloude of our Lorde in this sorte VVith the Breade and VVine the Bodie of Christe and his Bloude is presente exhibited and receiued verâ—ly and Substantially And by Sacramental Vnion the Breade is the Bodie of Christe and the Breade beinge geuen the Bodie of Christe is verely present and verely deliuered Though this opinion of Bucer by whiche he recanted his former Zwinglian Heresie be in sundrie pointes false and Heretical yet in this he agreeth with the Catholique Churche against M. Iuels negatiue assertion that the Bodie and Bloude of Christe is present in the Sacrament Verily that is Truely and Really or in Deede and Substantially 137 wherein he speaketh as the Auncient Fathers spake longe
meo est meum est Paruulus enim natus est nobis Filius datus est nobis The Bodie of Christ is of my Bodie and is nowe become mine For a Babe is borne vnto vs and a Sonne is geuen vnto vs. So saith S. Basile Participes facti sumus Verbi Sapientiae per Incarnationem Sensibilem vitam Carnem enim Sanguinem appellauit omnem illam Mysticam Conuersationem We are partakers of the woorde and of the wisdome whiche is Christe by his Incarnation and by his Sensible life For Fleashe and Bloude he called al his Mystical Conuersation So saith Gregorius Nyssenus Corpus Christi est omnis humana Natura cui admixtus est His Bodie is al mankinde whereunto he is mingled And thus Christe beinge in the wombe of the Blissed virgin became Fleashe of our Fleashe Boane of our Boanes And in that sense S. Iohn saith Verbum Caro factum est habitauit in nobis The woorde was made Fleashe and dwelt in vs. And therefore Christe calleth him selfe the Uine and vs the Branches S. Paule calleth Christ the Heade and vs the Bodie whiche be names of most neare and Natural Coniunction Touchinge Faith S. Paule saith Christus habitat in Cordibus nostris per FideÌ„ Christe by Faith dwelleth in our Hartes And S. Peter saith Hereby we are made partakers of the Diuine Nature So saith Ignatius By his Passion and Resurrection that is by our Faith in the same we are made the Members of his Bodie And notwithstandinge by these meanes Christe be in vs and we in him yet for as muche as bothe our life and Faithe is vnperfite as we dayly desire God to amende our Life and to augment our Faithe euen so we daily praie that this Coniunction bytwéene Christe and vs may be increased that Christe may come neare and neare into vs and that we may growe into a Perfite Man in him And to this ende God hath specially appointed vs his holy Sacramentes And therefore S. Paule saithe concerninge the Sacrament of Baptisme They that are Baptized are planted into Christe they haue put Christe vpon them by one Spirite they are Baptized into one Bodie S. Augustine saithe Ad hoc Baptismus valet vt Baptizati Christo incorporentur This is the vse of Baptisme that they that be Baptized may be incorporate into Christe Whiche woorde Incorporari he vseth also in sundrie other places speakinge of Baptisme In this respecte Dionysius saithe Baptizati transimus in Deum Beinge Baptized we are turned into God And Pachymeres saithe We are grafte into Christe and made one nature with him by Holy Baptisme Thus muche may suffice to discrie M. Hardinges sclender argument For notwithstandinge by the Sacrament of Baptisme Christe be Naturally in vs yet may not he therefore conclude that Christe is Naturally in the Sacrament of Baptisme Bonauentura saithe wel Non est aliquo modo dicendum quod Gratia continetur in Sacramentis essentialiter tanquam aqua in vase Hoc enim dicere est erroneum Sed dicuntur continere Gratiam quia eam Significant VVe may not in any wise say that the Grace of God is conteined in the Sacramentes as VVater in a vessel For so to say it were an errour But tâ—ey are saide to conteine Goddes Grace bicause they signifie Goddes Grace But Chrysostome saithe Christe mingleth his Bodie with our Bodies and driueth vs as it were into one lumpe of dough with him selfe This place woulde haue stande M. Hardinge in better steede if Chrysostome had saide Christe mingleth his Bodie with the Sacrament and driueth him selfe and it into one lumpe For this is it that shoulde be prooued Neither wil M. Hardinge say That either Christe mingleth him selfe with vs or we are made one lumpe of dowgh with him Simply and accordinge to the letter and without Figure Whereof he séeth it muste néedes folowe that muche lesse is Christes Bodie in the Sacrament accordinge to that he woulde haue the letter to sounde Plainely Simply or as he saithe Really and Fleashly and without Figure It is a vehement and a hoate kinde of speache suche as Chrysostome was most delited with farre passinge the common sense and course of trueth and therefore he him selfe thought it necessarie to correcte to qualâ—fie the rigour of the same by these woordes Vt ita dicam whiche is As it were or If I may be bolde so to saye In suche phrase of talke Anacletus saithe In oleo virtus Spiritus Sancti inuisibilis permista est The inuisible power of the Holy Ghost is Mingled with the Oyle And Alexander saithe In Sacramentorum Oblationibus Passio Domini miscenda est The Passion of Christe muste be Mingled with the Oblations of the Sacramentes So saithe Gregorius Nyssenus of S. Steuen Gratia Sancti Spiritus permixtus contemperatus per illum sublatus euectus est ad contemplationem Dei S. Steuen beinge Mingled and Tempered with the Grace of the Holy Ghoste was by him auanced and taken vp to the sight of God These and other suche like saieinges of holy Fathers may not be hardly preste according to the sounde of the letter but rather must be gently expounded and qualified accordinge to the sense and meaninge of the writer Chrysostomes purpose was by this woorde Massa whiche in this place signifieth a lumpe of dowgh to make resemblance vnto these woordes of S. Paule We are one Loafe and one Bodie And by suche Maiestie of speache the more to quicken and lifte vp our sprites and to cause vs thereby the better to consider that wonderful Coniunction and knittinge that is bitweene Christe and vs whereby either is in other he in vs and we in him and that euen in one persone in suche sorte as he is neither in the Angelles nor in the Archangelles nor in any other power in Heauen And therefore S. Paule saithe The Angelles he tooke not but he tooke the seede of Abraham But this wonderful Coniunction and as Chrysostome calleth it this mixture is wrought not onely in the holy Mysteries but also in the Sacrament of Baptisme And in that sense Leo saithe Susceptus à Christo Christumque suscipiens non est idem post Lauacrum qui ante BaptismuÌ„ fuit Sed Corpus Regenerati fit Caro Crucifixi A man receiued of Christe and receiuinge Christe in Baptisme is not the same after Baptisme that he was before But the Bodie of him that is Regenerate is made the Fleashe of him that was Crucified Likewise S. Augustine saithe Ergo gratulemur agamus gratias non solùm nos Christianos factos esse sed etiam Christum Intelligitis Fratres GratiaÌ„ Dei super nos Capitis Admiramini gaudete Christus facti sumus Si enim ille Caput est nos membra totus ille homo nos Let vs reioice
and geue thankes that we are not onely made Christian menne but also made Christe Brethren ye vnderstande the Grace of God that is vpon vs. Ye vnderstande it Ye wonder at it Reioice ye we are made Christe For if he be the Heade and we the members both he and we are one whose man Now gentle Reader as Leo saith our bodies by Baptisme are made Christes Fleashe as S. Augustine saithe we are made Christe him selfe and as Gregorie Nyssene saith S. Steuen was Tēpered and Mingled with the Grace of the Holy Ghost euen so in the same sense Chrysostome saith We are made one Lumpe of dowgh with Christe and Christe hath tempered and mingled him selfe with vs. These thinges considered the force of M. Hardinges reason must néedes faile Certainely Prsmasius saithe As the Breakinge of this breade is the Partakinge of the Bodie of Our Lorde euen so the Breade of Idoles is the Partakinge of Diuels And addeth further Si de eodem pane manducamus quo Idololatrae vnum cum illis Corpus efficimur If we eate of one Breade with Idolaters we are made one Bodie with them These other thrée authorities of Hilarie Gregorie Nyssene and Cyril maie wel be discharged with one answeare sauinge that Gregorie Nyssene an olde writer newly set abroade with sundrie corruptiōs is brought in onely to make a shew not speakinge any one woorde neither of Christes Natural dwellinge in vs nor of the Sacrament His purpose was onely to speake of Christes Birth and of that Bodie whiche he receiued of the Blissed Uirgin whiche was not a shadowe or a fantasie but Real Fleashly and in deede And in like manner of speache S. Hierome saithe Triticum de quo Panis Coelestis efficitur illud est de quo loquitur Dominus Caro mea verè est cibus The wheate whereof the Heauenly Breade is made is that of whiche Our Lorde saith My Fleashe is meate in deede And to this purpose Amphilochius saith as he is alleged by Cyrillus Nisi Christus natus fuisset Carnaliter tu natus non fuisses Spiritualiter Onlesse Christe had beene borne Carnally thou haddest not beene borne Spiritually Touching Gregorius Nyssenus as he saith Christ is made our Bread So he saithe likewise in the same place Quicquid assumenti conueniens sit in id mutatur Fit perfectioribus solidus cibus inferioribus olus infantibus lac What so euer thinge is conuenient for the receiuer into the same thinge Christ turneth him self He becometh stronge meate vnto the perfite Hearbes vnto the weake and Milke vnto Children And as Christe is Hearbes or Milke euen so and none other wise he is Breade or Fleashe Neither wil this Ancient Father agree vnto M. Hardinges erroure That we cannot receiue Christes Bodie but onely in the Sacrament For euen in the same plac◠he holdeth the contrarie His woordes be these Qui abundanter ex Apostolicis fontibus biberit is iam totum recepit Christum Who so hath abundantly dronken of the Apostles springes hath already receiued whole Christe The argument that M. Hardinge geathereth hereof must needes stande thus Christe was borne of the Virgin Ergo his Bodie is Really and Fleashly in the Sacrament This Conclusion is but childishe Yet if he conclude not thus he concludeth nothinge The greatest weight of this mater lieth vpon two Olde Fathers Cyril and Hilarie For Hilarie saith We receiue Christe verè sub mysterio verily vnder a mysterie And either of them vseth these termes Carnally Corporally Naturally and that not once or twise but in sundrie places The authorities be greate the woordes be plaine But God be thanked these places be common and not vnknowen And for answeare of the same once againe remember good Christian Reader that notwithstandinge M. Hardinge haue founde in these two Fathers that Christes Bodie is Corporally and Naturally in vs yet hath he not hitherto founde that thinge that he sought for neither in these Fathers nor in any other that is that Christes Bodie is Naturally or Corporally in the Sacramen◠Wherefore I muche maruel that either he woulde auouche this mater so strongely findinge him selfe so weake or elles thus vainely daly and shewe one thinge for an other and deceiue his Reader That we verily and vndoubtedly receiue Christes Bodie in the Sacrament it is neither denied nor in question S. Augustine saithe Panis est Cordis Intus esuri intus siti It is the Breade of the harte Hunger thou within Thirste thou within And the thinge that is inwardly receiued in Faith and in Sprite is receiued verily and in déede S. Bernarde meante no falseheade when he saide Lauemur in Sanguine eius Let vs be washte in the Bloude of Christe Notwithstandinge he meante not that our bodies Really and in deede shoulde be washte with the Bloude of Christe And wheras S. Augustine saith Quid paras dētem ventrē Crede māducasti What preparest thou thy toothe and thy belly Beleeue and thou hast eaten Wee may not thinke that he meante any fantastical or false eating notwithstanding he vtterly refuseth in this behalfe bothe the teeth the belly and al other office of the Bodie And therefore Cyrillus saith Sacramentū nostrum hominis manducationem non asserit mentes credentiū ad crassas cogitationes irreligiosè introducens Our Sacrament teacheth vs not to eate a man with the material mouthe of our Bodie in vngodly sorte leading the mindes of the Faithful vnto grosse cogitations It is a holy Mysterie and a Heauenly action forcinge our mindes vp into Heauen there teaching vs to eate the Bodie of Christe to drinke his Bloud not outwardly by the seruice of our Bodies but inwardely by our Faith and that verily in deede The trueth hereof standeth not in any Real or Corporal Presence but as Hilarius saith in a Mysterie which is in a Sacrament whereby outwardly vnto our senses we expresse the thing in our Bodies that must be wrought inwardly in our mindes For this cause Dionysius saith Regeneratio naturali illa purgatione quae fit per aquam Corporali quodam modo denuntiat animae purgationem Our Regeneration whiche wee haue in Baptisme by that Natural Purgation that is wrought by Water in a certaine Bodily sorte teacheth vs the purgation of the minde Thus are we truely washt with Christes Bloud in that Holy Mysterie of Baptisme thus are we truely in deede feadde with Christes Bodie in the Holy Mysterie of his Supper And albeit Christe be in neither of these Mysteries in Bodily Fleashly Presence yet dooth not y◠thing any wise hinder either the Substance of that holy Mysterie or the Truthe of our receiuing And for the cause S. Augustine saith Nō fallit nos Apostolus qui dicit Christū habitare in cordibus nostris per Fidem In te est ▪ quia ipsa fides in te est The Apostle deceiueth vs not
and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
are ioyned togeather in one Mysterie So is the Bloude of Christe called Water bicause it cleanseth so is the Water called Christes Bloude bicause it is a Sacrament of that Bloude And as S. Chrysostome saithe The Water of Baptisme is Christes Bloude euen so Ignatius saithe The Breade is the Fleashe of Christe and none otherwise These thinges are plaine and without cauil Therefore S. Augustine saith Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt Ergo secundum quendam Modum Sacramētum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est Sacramentes bicause of a certaine likenes oftentimes receiue the names of the thinges them self whereof they be Sacramentes And therefore the Sacrament of Christes Bodie after a certaine manner of speache is the Bodie of Christe And the Sacrament of Christes Bloude is likewise after a certaine manner the Bloude of Christe But here hath M. Hardinge taken greate paines to wreast and to falsifie the plaine woordes of that holy Father Ireneus For that parte of the Mysterie that Ireneus calleth Rem terrenam an Earthly thinge that is to saie Breade the same M. Hardinge contrary to his Authours meaninge calleth Formes or Accidentes or Shewes of Breade For this fonde and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies but was brought in welneare a thousande yeeres afterwarde to accompanie Transubstantiation But Ireneus in plaine wise calleth it a Creature Thus he saith Sāctificamus Creaturā We doo sanctifie a Creature Offerimus e◠ex Creatura eius We offer vp vnto him of his Creature And that he meaneth not a miraculous Creature as is Accidens sine subiecto the like whereof was neuer seene but he saith simply Creaturam quae est secundum nos Suche a Creature as we haue in common vse Suche as we see Suche as we feele Suche as we eate Suche as we drinke and vtterly to cutte of al M. Hardinges shiftes he saith Ex illa augetur consisti◠Carnis nostrae Substantia Of the same the Substance of our Fleashe is increased and standeth Therefore it is certaine and most manifest by Ireneus that as Christes Bodie is the one parte of the Sacrament so is Material Breade the other Likewise in Baptisme as the one parte of that holy Mysterie is Christes Bloude so is the other parte the Material Water Neither are these partes ioined togeather in place but in Mysterie and therefore they be oftentimes seuered and the one is receiued without the other And for that cause S. Augustine saith Qui discordat à Christo nec Panem eius manducat nec Sanguinem bibit etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat Who so disagreeth from Christe neither eateth his Breade nor drinketh his Bloude although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption If any man thinke it strange that the Sacrament is called the Bodie and the Fleashe of Christe beinge not so in deede let him vnderstande That the Written Woorde of God is likewise called Christes Bodie and Christes Fleashe euen the same that was borne of the Uirgin and that the Father raised againe to life although in deede it be not so So saith S. Hierome Quando dicit qui non comederit Carnem meam biberit Sanguinem meum c. Licet in Mysterio possit intelligi tamen veriùs Corpus Christi Sanguis eius Sermo Scripturarum est VVhen Christe saith He that eateth not my Fleashe and drinketh not my Bloude c. Notwithstandinge it maie be taken of the Mysterie Yet the VVoorde of God is more truely the Bodie of Christe and his Bloude Here note good Reader That by these woordes of S. Hierome the Woord◠of God is the Bodie and Bloude of Christe and that more truely then is the Sacrament M. Hardinge The .6 Diuision This beinge that Breade whiche of our Lorde geuen to his Disciples not in shape but in Nature chaunged by the almightie Power of the VVoorde is made Fleashe as S. Cyprian termeth it The B. of Sarisburie This authoritie is answeared more at large in the Tenthe Article and in the Second Diuision M. Hardinge The .7 Diuision This beinge that Holy Mysterie wherein the Inuisible Prieste turneth the Visible Creatures of Breade and VVine into the Substance of his Bodie and Bloude by his VVorde with secrete power as Eusebius Emissenus reporteth The B. of Sarisburie This Authoritie is answeared in the Tenthe Article and in the Seuenthe Diuision M. Hardinge The .8 Diuision This Beinge that Holie Foode by woorthy receiuinge whereof Christe dwelleth in vs Naturally that is to witte in vs by truethe of Nature and not by Concorde of VVil onely as Hilarius affirmeth The B. of Sarisburie This Authoritie is answeared before in the Fifthe Article and the Tenthe Diuision M. Hardinge The .9 Diuision Againe this beinge that Table whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie as the same Hilarie saithe The B. of Sarisburie This Authoritie as it nothinge hindereth vs so it nothinge furthereth M. Hardinge Wee saye that at that Holy Table oure Faithe is directed not vnto a fantasie but vnto the very Bodie and Bloude of Christe and tasteth it and feedeth on it and that as verily and as effectually as our Bodie feedeth vpon material foode And we adde further That who so euer eateth not Christes Fleashe nor drinketh his Bloude shal not haue euerlastinge life But the thinge that we receiue with our mouth is not the same thing that we receiue with our Faith For as it is before alleged out of S. Augustine Aliud est Sacramentum aliud res Sacramenti The Sacrament is one thinge and the Mater or Substance of the Sacrament whiche is Christes very Bodie is an other thinge But beinge graunted that Christes Bodie is verily and really in the Sacrament Yet cannot M. Hardinge thereof conclude his purpose His argument standeth thus Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in the Sacrament Ergo The Sacrament ought to be Adoured with Godly honoure This argument is made vp of foure Termes and therefore in the Schooles would be counted childishe The erroure thereof wil the better appeare by the like Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in heauen Ergo Heauen ought to be Adoured with Godly honoure M. Hardinge The .10 Diuision This beinge that Breade whiche neither Earinge nor Sowinge nor woorke of Tillers hathe brought foorthe but that Earthe whiche remained vntouched and was ful of the same that is the Blissed Virgin Marie as Gregorie Nyssene describeth The B. of Sarisburie Gregorie Nyssene in this whole place speaketh not one woorde neither of any
Spirite that quickeneth or geueth life the fleashe profiteth nothinge The woordes whiche I haue spoken to you be Spirite and life As though he had saide thus The Fleashe of it selfe profiteth nothinge but my Fleashe whiche is ful of Godhead and Spirite â–ª bringeth and woorketh immortalitie and life euerlastinge to them that receiue it woorthily Thus we vnderstande in this Blissed Sacrament not onely the Bodie and Bloude of Christe but al and whole Christe God and Man to be present in substance and that for the inseparable vnitie of the person of Christe and for this cause we acknowledge our selues bounden to adore him as verâ—e true God and Man For a clearer declaration hereof I wil not let to recite a notable sentence out of S. Augustine where he expoundeth these woordes of Christe Then if ye see the Sonne of man goe vp where he was before There had beene no question saithe he if he had thus saide Yf ye see the Sonne of God goe vp where he was before But where as he saide The Sonne of man goe vp where he was before what was the Sonne of man in heauen before that he beganne to be in earth verily here he saide where he was before â–ª as though then he were not there when he spake these woordes And in an other place he saith Noman hath ascended into heauen but he that descended from heauen the Sonne of Man whiche is in heauen He said not VVas but the Sonne of Man saith he whiche is in heauen In Earth he spake and saide him selfe to be in heauen To what perteineth this but that we vnderstande Christe to be one persone God and Man not two leaste our Faith be not a Trinitie but a quâ—ternitie VVherefore Christe is one the woorde the soule and the fleashe one Christe the Sonne of God and the Sonne of Man one Christe The Sonne of God euer the Sonne of Man in time Yet one Christe accordinge to the Vnitie of person was in Heauen when he spake in Earthe So was the Sonne of Man in Heauen as the Sonne of God was in Earth The Sonne of God in Earth in fleashe taken the Sonne of Man in heauen in vnitie of personne Thus farre S. Augustine The B. of Sarisburie It is true That Christes Bodie and his Godheade are ioined inseparably and therefore must be Adoured both togeather For we maie not diuide the Godheade from the Manheade and so imagin two sundrie Christes the one to be honoured the other to stande without honoure as did the Heretique Nestorius But as the Bodie and Soule of Man beinge ioined both in one are honoured both togeather so must the Humanitie and Diuinitie of Christe beinge ioined both in one likewise be honoured both togeather Otherwise to saie as the Heretique Nestorius saide Thomas touched him that was risen againe and honoured him that raised him vp it were greate blasphemie Neuerthelesse notwithstandinge the Bodie and Godheade of Christe be ioined in one Persone yet are they distincte and sundrie Natures The one Finite the other Infinite The one in place the other incomprehensible without place The one a Creature the other the Creator Neither is there any Godly honoure dewe vnto the Bodie of Christe in respecte of it self but onely for that it is ioined in one Person with the Diuinitie Al these thinges be true and out of question Likewise the woordes that Christe spake in the sixth Chapter of S. Iohn are here alleged by M. Hardinge are vndoubtedly true howe be it not accordinge to the simple sounde and tenoure of the letter For that as S. Augustine saith were Flagitium facinus An Hainous wickednes And as Origen saith It woulde kil the soule And therefore Christe him self expoundeth his owne meaninge touchinge the same It is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken be Sprite and life Whiche woordes S. Augustine expoundeth thus Spiritualiter intelligite quae locutus sum NoÌ„ hoc Corpus quod videtis maÌ„ducaturi estis Vnderstande ye Spiritually the thinges that I haue spoken Ye shal not eate this Bodie that ye see Likewise Chrysostome Secundum Spiritum verba mea audienda sunt Qui secundum Carnem audit nihil lucratur nihil vtilitatis accipit My woordes must be hearde Spiritually Who so heareth them Carnally or accordinge to the Fleashe geateth nothinge nor hath any profite by them He saith further by waie of obiection against him self Quid ergo est Carnaliter intelligere Simpliciter vt res dicuntur neque aliud quicquaÌ„ cogitare And what is meante by these woordes To vnderstande accordinge to the Fleashe He answeareth It is to vnderstande simply and plainely euen as thinges be spoken and to thinke vpon nothing els Thus therefore Christe saide to cutte of theire Carnal cogitations The woordes that I spake are sprite and life As if he shoulde saie Neither is my Fleashe meate nor my Bloude drinke to enter into your mouthes and to feede your bodies But if your Soules be hungrie I am Spiritual meate to feede yowe yf your Soules be thirstie I am Spiritual drinke to refreashe yowe To this purpose S. Chrysostome saith thus Omnia tibi Christus factus est Mensa VestimentuÌ„ Domus Caput Radix c. Christe is become â—l thinges vnto thee Thy Table thy Apparel thy Howse thy Heade and thy Roote S. Paule saith As many of yowe as are Baptized in Christe ye haue put on Christe Beholde howe Christe is made thy Apparel And wilt thou learne howe he is become thy Table He saith vvho so eateth me shal liue through me And that he is thy Howse he saith VVho so eateth my Fleashe dvvelleth in me and I in him And that he is thy Roote againe he saith I am the Vine and you are the Branches So saith Gregorius Nyssenus Christe vnto the stronge is stronge meate vnto the weaker sorte he is Hearbes and vnto infantes he is Milke So saith Origen Ne mireris Quia verbum Dei Caro dicitur Panis Lac Olera pro mensura credentium vel possibilitate sumentium diuersè nominatur Marueile not For the woorde of God is called both Fleashe and Breade and Milke and Hearbes and accordinge to the measure of the beleuers and the possibilitie of the receiuers is diuersely named And likewise Gregorie Nazianzene Quemadmodum Dominus noster Iesus Christus appellatur Vita Via Panis Vitis Lux vera mille alia sic etiam appellatur Gladius Like as our Lorde Iesus Christe is called the Life the Waie the Breade the Vine the true Light and a thousande thinges els so is he also called the Swearde Nowe as Christe is Breade euen so in like manner of speache he is a Swearde and none otherwise Thus is Christe vnto vs a Spiritual Table a Spiritual Apparel a Spiritual Howse a Spiritual Heade a Spiritual Roote Spiritual Meate Spiritual Herbes Spiritual
efficeremur participes Diuinitatis eius nisi ipse factus fuisset particeps Mortalitatis nostrae We coulde not be partakers of his Godheade onlesse he had benne partaker of our Mortalitie Al these woordes be true as conteininge nothinge elles but the exposition of these woordes of Christe He that eateth my Fleashe and drinketh my Bloude shal liue for euer But M. Hardinge to make these woordes of Cyrillus to serue his turne hath imagined two greate errours The one is That Christes Bodie cannot be Eaten but onely in the Sacrament The other is That onlesse we receiue Christes Bodie with our mouth and swallowe it downe into our belly we eate it not As though either Christe or these holy Fathers had meante a Carnal or Fleashly Eatinge This whole Doctrine is horrible and ful of Desperation For M. Hardinges position beinge true That noman shal be partaker of that blissed Resurrection but onely suche as haue eaten Christes Bodie in the Sacrament what then shal become of Christian Children that haue departed this life neuer hauinge receiued the Sacrament Who shal raise them vp againe at the last daie Or dooth M. Hardinge beleue that suche litle ones beinge baptized and so the Members of Christe shal neuer rise againe but lie damned for euer onely bicause they haue not receiued the Sacrament Uerily Christe in these woordes as it is witnessed by al the holy Fathers speaketh not of the Sacrament but of the Spiritual Eating with our Faith and in this behalf vtterly excludeth the Corporal office of our Bodie Therefore S. Augustine saith Crede manducasti Beleue and thou hast Eaten And againe Illud manducare refici est Illud bibere quid est nisi viuere That Eatinge is to be refreashed and that drinkinge what is it els but to liue Likewise S. Basile saithe Est Spirituale os Interni Hominis quo recipitur Verbum vitae quod est Panis qui de Coelo descendit There is a Spiritual mouthe of the Inner Man wherewith is receiued the Woorde of life whiche is that Bread that came downe from Heauen And touchinge our risinge againe from the dead he saithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Baptisme is a strengthe or power to Resurrection So S. Augustine Nemini dubitandum est c. No man may doubt but euery man is then made partaker of the Bodie and Bloud of Christe when in Baptisme he is made the member of Christes Bodie Likewise S. Chrysostome In Baptisme wee are Incorporate vnto Christe and made Fleashe of his Fleashe and Boane of his Boanes Thus by Faithe wée Eate the Bodie of Christe and that not by way of Imagination or Fantasie but effectually verily and in déede and therefore Christe shal rayse vs vp againe at the last day M. Hardinges errour as I haue saide resteth herein that he imagineth That Christes Bodie cannot be eaten but onely in the Sacrament and that by the meane and office of our bodily mouthe But as it is before alleged out of Rabanus Maurus The Sacrament is receiued outwardely with the mouthe of our Bodie But the Bodie of Christe is receiued into the Inner Man and that with the Spiritual mouthe of our Soule And thus bothe may the Sacrament be receiued without Christes Bodie and also the Bodie of Christe may be receiued without the Sacrament Hitherto M. Hardinge hath not once touched one woorde of Adoration Concerninge Nestorius M. Hardinge in the drifte of his tale hath handesomely cowched in a greate vntrueth For where as he saithe Nestorius helde this opinion That in the Sacramente of the Breade wee receiue onely Christes Bodie without his Bloud and in the Cuppe the Bloude of Christe alone without the Bodie neither did Nestorius notwithstandinge he were an Heretique euer holde this peeuishe erroure nor is there any suche recorde either in the Councel of Ephesus that here vntruely is alleged or in any other Olde Councel or Ancient Father But the right of M. Hardinges cause hangeth of suche Euidence as neuer was founde in any recorde If there be any suche Canon to be founde in that whole Councel or any mention thereof made in any of al the Ancient Doctours let M. Hardinge shew it that wee may beleeue him If hauinge alleged it so constantly and so often he be hable vtterly to shew nothinge let him geue menne leaue to thinke that he abuseth the worlde with Uaine Titles and meaneth no trueth Although he might be bolde freely to diuise mater againste Nestorius as beinge an Heretique yet he should not thus reporte vntrueth of a General Councel But Cyrillus saithe further Wee cannot Eate the Godhead of Christe It is his Manhead onely that is Eaten Hereby M. Hardinge thinketh he is hable to ouerthrow our whole Doctrine of Spiritual Eatinge that is wrought by Faithe For thus he wil Reason By your Doctrine Eatinge of Christes Bodie is beleeuinge But Cyrillus saith wee cannot Eate God Ergo By your Doctrine wee cannot beleeue in God Thus he thinketh wee are driuen to confesse a greate inconuenience This reason seemeth to haue some shew And therefore I beseeche thee good Reader to consider bothe the partes thereof and also the answeare Eatinge in common vse of speache is the receiuinge of foode and susteinance and the turninge of the same into the substance of our bodies and by a Metaphore or an extraordinarie kinde of speache is often vsed for the Spiritual eatinge and turninge of Heauenly Foode to the refreashinge and nourisshing of our Soules By neither of these waies it can rightly be saide That wee Eate the Godheade For neither can wee receiue the Maiestie of Goddes diuine Nature neither turne the same into the Substance of our Nature But wee may Receiue Eate and Feede vpon the Humanitie and Bodie of Christe and become Boane of his Boanes and Fleashe of his Fleashe so as he may dwel in vs and wee in him Wherefore notwithstandinge Christe be bothe God and Man yet wee haue not our feedinge and life of Christe in respecte of his Godhead alone but firste and principally in respecte of his Humanitie in that he was made Man and became partaker of Fleashe and Bloud and was Crucified and sheadde his Bloud and yelded vp his Sprite vpon the Crosse. This is our Spiritual feedinge herein standeth our whole life Therfore S. Paule saithe Quod nunc viuo in Carne in fide viuo Filij Dei qui dedit semetipsum pro me That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God that hath geuen him selfe for mee And againe God forbidde that I shoulde reioice in any thinge sauinge onely in the Crosse of Iesus Christe Likewise Saincte Peter There is none other Name geuen vnto men vnder Heauen whereby they may be saued but onely the Name of Christe Iesus Thus as Cyrillus saithe VVee haue our life and feedinge not of the Godheadde but of the Manheadde of Christe
And therefore it is very wel noted vpon the Decrees Christus per hoc est Factus noster Panis Sustentatio Vita quia assumpsit Carnem nostram Christe in this is become our Breade and our Susteinance and our life bicause he hath taken our Fleashe But M. Hardinge will say accordinge to the iudgement of Cyrillus VVee cannot eate the Godhead yet neuerthelesse wee doo beleeue in God Ergo Contrary to your Doctrine Beleeuinge and Eatinge are not bothe one Uerily it appeareth bothe by Cyrillus him selfe and also by a general consent of other Olde Learned Fathers that wee cannot neither Know God nor Beleeue in God nor Cal vpon God as he is in him selfe in his Diuine Maiestie but onely as it pleased him to become like vnto vs and to take vpon him our Mortal Nature S. Chrysostome saithe Illum si in nuda Deitate venisset non Coelum non Terra non maria non vlla Creatura sustinere potuisset If God had come in his manifest Diuinitie neither the Heauen nor the Earthe nor the Sea nor any Creature coulde haue borne his Presence So S. Hilarie Cognitus fieri Deus homini nisi Assumpto Homine non potuit Quia incognoscibilem cognoscere nisi per Naturam nostram Natura nostra non potuit Onlesse God had taken Man he coulde neuer haue beene knowen vnto man For him that cannot be knowen our Nature sauinge onely by meane of our owne Nature coulde neuer haue knowen Likewise saithe Cyrillus Christus non aliter erit Adorabilis nisi credamus quòd ipsum Verbum Caro factum sit Christe is not otherwise to be Adored onlesse wee beleeue that the very VVoorde was made Fleashe Likewise saithe S. Augustine Respice altitudinem ipsius In principio erat verbum c. Beholde the highnesse of him In the beginninge was the VVoorde and the VVoorde was with God and God was that VVoorde Beholde the Euerlastinge Meate but the Angelles and high Powers and the Heauenly Sprites feede vpon it But what man can atteyne vnto that Meate VVhat harte can be meete for it Therefore it was necessary that that Meate shoulde turne into Milke and so shoulde come vnto vs little ones It followeth Quomodo ergo de ipso Pane pauit nos Sapientia Dei Quia verbum Caro factum est habitauit in nobis How then did the wisedome of God feede vs with that Breade He answeareth Bicause the VVoorde was made Fleashe and dwelled in vs. Againe he saithe Ita Verbum Incarnatum factum est nobis receptibile Quod recipere non valeremus si Filius aequalis Deo non se exinaniret Formam Serui accipiens Thus were we hable to receiue the Woorde Incarnate whiche we coulde not receiue onlesse the Sonne beinge equal vnto the Father had abased him selfe receiuinge the Forme of a Seruante I passe ouer other allegations to like purpose This therefore is the meaninge of Cyrillus Wee are not hable neither to Receiue nor to Beleeue in nor to Adoure nor to Eate nor to Feede vpon the Diuine Maiestie of God being pure and simple in it selfe But our Knowledge our Faithe our Foode and our Life is in this That Christe hath taken our Mortal Nature and ioyned the same inseparably in one Persone to his Godhead M. Hardinge The .17 Diuision But it shal be more tedious then needeful to recite places out of the Scriptures for proufe of the Adoration of Christe there maye of them be founde so greate plentie Yet bicause Luther was either so blinde or rather so Deuilishe as to denie the Adoration where notwithstandinge he confessed the Presence of Christes True and Natural Bodie in the Sacrament I wil here recite what the Sacramentaries of Zurich haue written against him therefore VVhat saye they is the Breade the true and natural Bodie of Christe and is Christe in the Supper as the Pope and Luther doo teach presente VVherefore then ought not the Lorde there to be Adored where ye saye him to be present why shal we be forbidden to Adore that whiche is not onely Sacramentally but also Corporally the Bodie of Christe Thomas toucheth the true Bodie of Christe raised vp from the deade and fallinge downe on his knees Adoreth saiynge My God and my Lorde The Disciples Adore the Lorde as wel before as after his Ascension Matth. 28. Act. 1. And the Lorde in S. Iohn saithe to the blinde man Beleuest thou in the Sonne of God and he answered him saieinge Lorde who is he that I maye beleeue in him And Iesus saide to him Thou haste bothe seene him and who speaketh with thee he it is Then he saithe Lorde I beleeue and he Adored him Nowe if we were taught our Lordes Breade to be the Natural Bodie of Christe verily we woulde adore it also faithfully with the Papistes This muche the Zuinglians against Luther VVhereby they prooue sufficiently the Adoration of Christes Bodie in the Sacrament and so consequently of Christe him selfe God and Man bicause of the inseparable Coniunction of his Diuine and Humaine Nature in Vnitie of Persone so as where his Bodie is there is it ioyned and vnited also vnto his Godheade and so there Christe is present perfitely VVholy and Substantially very God and Man For the cleare vnderstandinge whereof the better to be atteined the Scholastical Diuines haue profitably diuised the terme Concomitantia plainely and truely teachinge that in this Sacrament after Consecration vnder the Forme of Breade is Present the Bodie of Christe and vnder the Forme of VVine his Bloude Ex vi Sacramenti and with the Bodie vnder Forme of Breade also the Bloude the Soule and Godhead of Christe and likewise with the Bloude vnder the Forme of VVine the Bodie Soule and Godheade Ex Concomitantia as they terme it in shorter and plainer wise vtteringe the same Doctrine of Faith 168 whiche the Holy Fathers did in the Ephesine Councel against Nestorius VVhereby they meane that where the Bodie of Christe is present by necessary sequele bicause of the indiuisible Copulation of both Natures in the Vnitie of Persone for as muche as the VVoorde made Fleashe neuer leafte the Humaine Nature there is also his Bloude his Soule his Godheade and so whole and perfite Christe God and Man And in this respecte the terme is not to be misliked of any Godly learned Man though some Newe Maisters scoffe at it who fille the measure of their predecessours that likewise haue beene offended with termes for the apter declaration of certaine necessarie Articles of our Faithe by Holy and learned Fathers in General Councelles holesomely diuised Of whiche sorte beene these Homousion Humanatio Incarnatio Transubstantiatio c. Nowehere is to be noted howe the Zuinglians whome M. Iuel foloweth in the Article of Adoration confute the Lutheranes as on the other side the Lutherans in the Article of the Presence confute the Zuinglians As though it were by Goddes special prouidence for the
diuised but This name was Confirmed and stablisshed in the Councel of Nice Therefore M. Hardinge as wel herein as also els where hath reported vntruthe As for Transubstantiation it is numbred here emonge these woordes Homousios Humanatio and Incarnatio as Iudas is numbred emonge the Apostles God wote a very yonge name newly brought at last into the worlde about twelue hundred yeeres after the Birthe of Christe at what time Kinge Iohn was Kinge of Englande neither had it any manner face or Fundation in the Woorde of God Yet was the same name geuen a longe while before any such Childe was thorowly borne For as it appeareth by the Councel of Florence the East Churche of Graecia and Asia receiued it not nor neuer woulde receiue it vntil this day neither be the first Inuenters and Diuisers of it fully resolued vpon the same For this woorde Transubstantiatio signifieth a passinge or turninge of one Substance into an other But that they thinke were not tolerable to say That the Substance of Breade is changed into the Substance of Christes Bodie And therfore Duns him selfe vtterly refuseth and shunneth it and thinketh it better to holde That the Breade departeth and geateth it selfe away that then in place of it succeedeth Christes Bodie And this is now the Common Opinion of the Schooles But this kinde of change cannot in any wise be called Transubstantiatio but rather Cessio Annihilatio Successio or Substitutio Therefore M. Harding must goe and seeke a new name for Transubstantiation wil not serue so wel Thus after twelue hundred yeeres studie they haue founde out a thinge and yet can not hitherto tel what to make of it Yet must their determination herein be compared euen with the Councel of Nice Uerily Cardinal Beno that was then aliue saith That Pope Gregorie 7. appointed thrée daies Fast and a Solemne Procession to the ende he might haue some signe from Heauen for the certainetie hereof and yet in the ende concluded without any reuelation at al. Now touchinge this new Fantasie of Concomitantia after they had once diuised a new Religion it was necessary for ayde of the same to diuise also newe woordes Where as Christ saith This is my Bodie They say This is my Bodie and my Bloud Where Christe saithe This is my Bloud They say This is my Bloud and my Bodie And in either parte they say is whole Christe God and Man If ye demaunde how they know it they say not by the Woorde of God but by this new imagination of Concomitantia So likewise M. Harding here confesseth that he cannot prooue the Adoration of the Sacrament by any warrant of the Scriptures but onely I trow by his Concomitantia M. Hardinge The .18 Diuision VVhat the Apostles taught in their time concerninge this article wee may iudge by that wee reade in Dionysius that was S. Paules scholar and for that it is to be beleeued He adoreth and worshippeth this holy Mysterie with these very woordes Sedo diuinum penitus Sanctumque Mysterium c. But O diuine and holy Mysterie whiche vouchesafest to open the cooueringes of signes layde ouer thee vtter thy light to vs openly and plainely and fil our spiritual eies with the singular and euident brightnesse of thy light The B. of Sarisburie I maruel M. Harding woulde euer allege this place for the Adoration of the Sacrament For dooth he thinke that whatsoeuer thinge is so called vpon is therfore Adoured with godly honour Or hath he forgotten that in his Churche of Rome they vse thus to salute the holy Oyle Aue Sanctum Oleum Alhaile ô holy Oyle Or hath he forgotten that he him selfe in his Church thus saluteth a Crosse of Woode Aue Rex noster Alhaile our Kinge Or that he maketh his praier and petition to the same material Wodden Crosse in this wise O Crux aue spes vnica hoc Passionis tempore auge pijs iustitiam reisque dona veniam Alhaile O Crosse our onely hope in this time of the Passion geâ—e thou increase of righteousnesse vnto the godly and geue thou pardon vnto sinners Or shal wée thinke therefore either that he geueth godly honour vnto a corruptible creature or that Christe is there present hidden vnder the forme of woode This might suffice to answeare this place of Dionysius I thinke M. Hardinge dooth remember that Epiphanius saith The Sacrament is a thinge Vnsensible that can neither see vs nor heare our praier And he knoweth that Pachymeres the Gréeke Paraphrast in this sense expoundeth the woordes of Dionysius O Diuinum Sacrum Mysterium Affatur illud tanquam rem animataÌ„ c. He speaketh vnto the Sacrament as if it were a thinge indewed with sense and life And wel For so Gregorie the greate Diuine saithe O magnum Sanctum Pascha O great and holy Passeouer For our Lorde Iesus Christe as he is our Passeouer so is he that holy Mysterie And vnto him the Bishop directeth his speache Unto him beinge in Heauen not vnto the thinge that presently lieth before him vpon the Table And that this was Dionysius very meaninge it appeareth by that immediatly wente before Ingrediamur ab effectis ad causas Let vs enter from these outwarde effectes into the causes that is to say Let vs withdraw our eies from the Uisible Sacramentes and spiritually let vs beholde Christe whose Sacramentes they be and who by the same is represented In like manner Dionysius speaketh of the Consecration of the Oile Adducamus vela c. Let vs remoue the veles and beholde that Spiritual Brightnes it selfe c. By whiche Spiritual Brightnesse doubteles he meante Christe Thus he teacheth vs with our Bodily eies to sée one thinge and with our Spiritual eies to see an other with our Bodily eies The thinges that be present with our Spiritual eies the thinges that be absent For the more likelihoode hereof let vs consider what woordes S. Andrew vseth to the very Material Woodden Crosse of his Execution Salue Crux c. Alhaile thou Crosse that here standest thus longe lookinge for mee I come merily vnto thee For I know thy Secresie I knowe thy Mysterie I see in thee the thinges that are promised vnto me of my Lorde Receiue thou me O thou chosen Crosse that am thus humble for my God and healpe the poore seruant vnto his Maister Here are plaine woordes of Inuocation Here is manifest Adoration Yet may the force of these woordes make vs beléeue that S. Andrewe in déede gaue Godly Honour to a Crosse of tree But bicause M. Hardinge séemeth to make some accoumpte of this place of Dionysius let vs answeare one Mysterie by an other S. Ambrose speaketh thus to the Water of Baptisme O Aqua quae humano aspersum sanguine c. O thou Water that hast washed the Worlde stained with mans Bloude O thou Water that deseruedst to be a Sacramente of Christe Thou beginnest thou fulfillest the perfite Mysteries
the ritche they haue eaten and adored al that be the ritche of the earthe For they haue ben brought to the table of Christe and doo take of his Bodie and Bloude but they doo adore onely and be not also filled for as muche as they doo not folowe him Likewese in his exposition vpon that Psalme Al the ritche also saith he there of the earth haue eaten the Bodie of the humblenesse of their Lorde neither haue they ben filled as the poore vntil the folowing But yet they haue adored and woorshipped 170 It that is by adoration they haue acknowleged Christe their Lorde there present The B. of Sarisburie This place maye be passed ouer with the former answeare S. Augustine here speaketh of the Adoringe of Christe and not one woorde of the Adoringe of the Sacrament The whole drifte of his talke standeth in an Allegorie of Hungringe Eatinge Fillinge and Adouringe We Hunger Christe we Eate Christe we be Filled with Christe sittinge in Heauen and likewise we Adoure and woorship Christe sittinge in Heauen But S. Augustine saithe Comedunt Pauperem They Eate Christe beinge poore We knowe that Christe is nowe no lenger in the Dispensation of his Pouertie God hathe exalted him and geuen him a Name aboue al Names and made al thinges subiecte to his feete But S. Augustine calleth him Poore for that he so humbled him selfe and became obedient vnto the Deathe euen vnto the Deathe of the Crosse. In this respecte of his Crosse of his Deathe of his Pouertie wee embrace him we liue by that Bodie that was broaken for vs we be refreashed by that Bloude that was sheadde for vs. And thus we Eate Christe and be relieued and haue our life by him onely in respecte of his Bloud sheaddinge and of his Pouertie The Poore that haue refused and forsaken them selues Eate Christe sittinge in Heauen and are Filled with him But the Ritche Eate him and Adoure him likewise sittinge in Heauen but they are not Filled They see that Christe is the very true Messias that was looked for they see that al thinges are fulfilled that were written of him in the Prophetes and that his name is published vnto the endes of the worlde they beléeue that there is none other name vnder Heauen whereby they can be saued Therefore they Professe his Name they Beleeue in him they Eate him and Adoure him But they make some accompt◠of the Worlde they forsake not them selues they folowe not Christe and therefore they are not filled with him Thus dooth S. Augustine expounde his owne meaninge Inde erat Piscator c. Of those Poore was Peter and Iohn and Iames and Matthew the Publicane They did Eate and weare filled for they suffred the same thinges that they had Eaten ▪ Christe gaue to them his Supper he gaue to them his Passion He is filled that foloweth the same Hitherto S. Augustine speaketh not one woorde of Adoration either of the Sacrament or of Christes Bodie as beinge Really Presente in the Sacrament Therefore M. Hardinge was the more blamewoorthy thus to adde woordes of his owne vnto S. Augustine and so vtterly to falsifie and to corrupte his meaninge It is no good Catholique pointe so to vse the Olde Fathers Uerily where as S. Augustine writeth thus Nec sicut Pauperes saturati sunt vsque ad imitationem Sed tamen Adorauerunt Neither were they filled as the Poore euen vnto the folowinge and yet notwithstandinge they Adoured M. Harding addeth therto of his owne a pretie litle it which he found not in S. Augustine so maketh it vp thus But yet haue they Adoured and woorshipped it and as if it were good text of S. Augustine afterward he furnisheth it out with this Exposition or Cōmentarie of his owne that is They haue acknowleged by Adoration Christe their Lorde there present His frendes wil hardely thinke there is so muche conninge in his dealinge He cannot lightly lacke Authorities as longe as he canne thus shape thē of his owne But S. Augustine knoweth not neither this Commentarie not this texte nor euer gaue M. Hardinge to vnderstande of this Corporal Presence As it is saide and prooued before wée sée Christe and worship Christe sittinge in Heauen Certainely S. Augustine who best knew his owne minde saith thus Habes aurum sed nondum tenes Praesentem Christum Thou hast golde but thou holdest not yet Christe Present S. Augustine saithe Christe is not here present M. Hardinges Commentarie saith Christe is here presente Now let the Reader consider whether of these twoo he wil beléeue M. Hardinge The .24 Diuision Furthermore writinge against Faustus the Heretike of the Manichees secte amongst other thinges he sheweth how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament that is of Breade and VVine consecrated did honour Bacchus and Ceres whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne. VVhereof may iustly be gathered an argument that in those daies faithful people worshipped the Bodie and Bloud of Christe in the Sacrament vnder the Formes of Breade and VVine For els the Infidels coulde not haue suspected them of dooinge Idolatrie to Bacchus and Ceres The B. of Sarisburie This Gheasse hath neither sense nor sauour in it And therefore I maruel that M. Hardinge beinge learned and hauing as he saith suche stoare and choise of other woulde euer vse this for an argument For the very children in Grammar Schooles can tel him that the Heathens that Adoured Bacchus and Ceres as their Goddes yet notwithstandinge neuer gaue godly honour to Breade and Wyne And Cicero him selfe beinge an Heathen was hable to say Quis tam stultus est vt id quo vescitur credat esse Deum Who is so very a foole that wil beleeue the thinge that he eateth to be his God And in like sorte Iuuenal an Heathen Poete scorneth at this folie O Sanctas gentes quibus haec nascuntur in agris Numina O happy is that people that hath Goddes growinge in their fieldes The Heathens in their rude Gentilitie thought that Bacchus and Ceres had first founde out and taught them the vse of Breade and Wyne where as before they feadde of Akecornes and dranke water and therefore in remembrance and witnesse of so greate a benefite they honoured the one with Breade and the other with Wyne But that they euer honoured the Elementes of Breade and Wine I thinke M. Hardinge is not hable wel to shew Therefore he might haue formed his argument in this sorte The Christians were thought to honour their Sacramentes as the Heathens honoured Breade and Wine But the Heathens neuer honoured Breade and VVine with godly honour Ergo The Christians neuer honoured their Sacramentes with godly honour M. Hardinge The .25 Diuision One other most euident place touchinge this Honour and Adoration wee finde in him rehearsed by Gratian Li. Senten
Prosperi VVee doo honour saithe he in forme of Breade and wine which wee see thinges inuisible that is to say Fleashe and Bloud Neither take wee likewise these two Formes as wee tooke them before Consecration Sith that wee doo faithfully graunte that before Consecration it is Breade and VVine whiche Nature hath shapte but after Consecration Fleashe and â—loud of Christe whiche the Blessing of the Priest hath Consecrated The B. of Sarisburie First this Authoritie here alleged is not to be found neither in S. Augustine in whose name it is brought nor in the sentences of Prosper As for Gratian M. Hardinge knoweth he is a Common Falsifier of the Doctours and therefore his credit in suche cases cannot be greate Notwithstandinge touchinge the mater we knowe that Breade Wine and Water of them selfe be nothinge els but corruptible and simple Creatures If we conceiue none otherwise of them then they be of them selfe then al our Sacramentes be in vaine Therefore the godly Fathers labour euermore to drawe vs from the outwarde visible Creatures to the meaninge substance of the Sacramentes And to that ende S. Augustine saithe In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes we muste consider not what they be in deede but what they Signifie So it is written in the Councel of Nice Vides Aquam Cogita Diuinam Vim quae in Aqua lateâ— Seest thou the Water of Baptisme it is not that it was before consider thou that Heauenly Power that lieth hidden in the Water So Chrysostome saith Antequam Sanctificetur Panis panem nominamus Diuina autem Sanctificante illum Gratia mediante sacerdote liberatus est quidem ab appellatione Panis dignus autem habitus est Dominici Corporis appellatione etiamsi Natura Panis in illo remaâ—serit The Breade before it is Sanctified is called Breade but beinge sanctified by the Heauenly Grace by meane of the Prieste it is deliuered from the name of Breade and thought woorthie of the name of the Lordes Bodie notwithstanding the Nature of Breade remaine in it stil. Thus as Chrysostome saith The Breade remaineth stil Breade in his former Kinde Substance without any suche Transsubstantiation or change of nature as is nowe imagined The woordes be plaine M. Hardinge cannot denie them And yet notwithstandinge it is not the thinge it was before bicause it is also called the Lordes Bodie So likewise saithe S. Augustine Quicunque in Manna Christum intellexerunt eundem quem nos Spiritualem Cibum Manducarunt As many as in Manna vnderstood Christe they did eate the same Spiritual Meate that we Eate that is the very Bodie of Christe And so vnto them Manna was Christes Bodie and not the same thinge it was before And for better Declaration hereof Bertramus saithe Christus vt nunc Panem conuertit in Corpus suum ita tum Manna de Coelo datum suum Corpus Inuisibiliter operatus est Christe as he now turneth the Breade into his Bodie euen so then in like sorte the Manna that fel from Heauen Inuisibly he made his Bodie Thus as the Breade is Christes Bodie euen so was Manna Christes Bodie and that Inuisibly and by the Omnipotent Power of God Thus are the Elementes of Manna of the Breade of the Wine and of the Water changed and are not as they were before and therefore in euery of the same we Honour the Bodie of Christe Inuisible not as Really and Fleashely Present but as beinge in Heauen This whole mater and the causes thereof S. Augustine seemeth to open in this wise Signacula quidem rerum Diuinarum esse Visibilia c. Let the newe Christened man be taught that Sacramentes be Visible Signes of Heauenly thinges and that the thinges them selfe that he seethe not must be Honoured in them and that the same Kinde and Element Breade Wine or Water is not so to be taken as it is in daiely vse Let him also be taught what the Woordes meane that he hath hearde and what is hidden and to be beleued in Christe whose Image or Likenesse that thinge that is that Sacramente beareth He addeth further Deinde monendus est ex hac occasione vt si quid etiam in Scripturis audiat quod Carnaliter sonet etiamsi non intelligat credat tamen Spirituale aliquid Significari Moreouer vpon occasion hereof he must be taught that if he heare any thinge euen in the Scriptures that sounde Carnally yet â—e thinke there is some Spiritual thinge meante by it M. Hardinge The .26 Diuision Leauinge a number of places that might be alleged out of the Auncient Fathers for the Confirmation of this mater to auoide tediousnesse I wil conclude with that most plaine place of Theodoretus who speakinge of the outwarde signes of the Sacrament saithe that notwithstandiâ—ge they remaine after the Mystical Blessinge 171 in the proprietie of their former Nature as those that may be seene and felte no lesse then before yet they are vnderstanded and beleeued to be the thinges whiche they are made by vertue of Consecration and are woorshipped with Godly Honour His woordes be these IntelliguÌ„tur ea esse quae facta sunt creduntur adorantur vt quae illa â—â—nt quae creduntur These Mystical Signes saithe he are vnderstanded to be those thinges whiche they are made and so they are beleeued and are Adored as beinge the thinges which they are beleeued to be VVith whiche woordes Theodoretus affirmeth bothe the Real Presence and also the Adoration The Real Presence in that he saithe these outwarde Signes or Tokens after Consecration to be made thinges whiche are not seene but vnderstanded and beleeued whereby he Signifieth the Inuisible thinge of this Sacrament the bodie and Bloude of Christe Adoration he teacheth with expresse termes and that bicause through power of the Mystical Blissinge the Signes be in existence and in deede the thinges whiche they are beleued to be soothely the Bodie and Bloude of Christe For otherwise God forbidde that Christen people shoulde be tought to Adore and woorship the insensible Creatures Breade and VVine Of whiche he saith that they are Adored not as signes not so in no wise but as beinge the thinges whiche they are beleeued to be Now I reporte me to the Christian Reader whether this Adoration of the Sacrament whereby we meane the Godly woorship of Christes Bodie in the Sacrament be a newe deuise or no brought into the Churche but lately aboute three hundred yeeres past as M. Iuel maketh him selfe suer of it in his Sermon The B. of Sarisburie By these woordes of Theodorete M. Hardinge thinketh him selfe hable to prooue both Real Presence and also Adoration of the Sacrament and I doubte not but the discrete Reader shal soone perceiue he hath prooued as wel the one as the other Touchinge Real Presence Theodoretus speaketh nothinge no not one woorde His manner of spéeche séemeth rather to incline to
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
thinge is streight way the Corruption of the same Origen saithe Si mutabuntur Coeli vtique non perit quod mutatur Al be it the Heauens shal be Changed yet the thinge that is Changed is not therefore vtterly abolished and put away The question betweene vs is not whether the Breade be the Bodie of Christe or no but whether in plaine and simple manner of speache it be Fleashely and Really the Bodie of Christe S. Augustine saithe Secundum Quendam Modum Sacramentum Corporis Christi Corpus Christi est After a Certaine Manner of speach the Sacrament of Christes Bodie is the Bodie of Christe And S. Ambrose him selfe herein séemeth wel and sufficiently to open his owne meaninge For thus he writeth as is before alleged Post Consecrationem Corupus Christi Significatur post Consecrationem sanguis Christi Nuncupatur In Typum Sanguinis Christi nos Calicem Sanguinis Mysticum percipimus Carnem Sanguinem quae pro nobis oblata sunt Significamus Similitudinem pretiosi Sanguinis bibis Est Figura Corporis Sanguinis Domini In Similitudinem accipis Sacramentum After Consecration the Bodie of Christe is Signified After Consecration it is Called the Bloude of Christe We receiue the Mystical Cuppe of Bloude in Example of the Bloude of Christe We Signifie the Fleashe and Bloud of Christe that were offered for vs Thou drinkest the Likenes of that Pretiouse Bloude It is a Figure of the Bodie and Bloude of our Lorde For a Likenes or Resemblance of the Bodie of Christe thou receiuest the Sacrament Thus many waies it seemed good to S. Ambrose to qualifie the heate and rigour of his other woordes Nowe if M. Hardinge as his manner is wil cal al these Naked Signes and Bare Figures let him then remember he maketh sporte game at S. Ambrose his owne Doctour â–ª But the Sacramentes of Christe notwithstandinge they be Signes and Figures as they be commonly called of al the Olde Fathers yet are they not therefore Bare and Naked For God by them like as also by his Holy Woorde worketh mightily and effectually in the hartes of the Faithful Touchinge the force of Goddes woorde S. Ambrose writeth thus Vidimus oculis nostris perspeximus in vestigia ClauoruÌ„ eius digitos nostros inseruimus Videmur enim nobis vidisse quem legimus spectasse pendentem vulnera eius Spiritu Ecclesiae scruâ—ante tentasse We haue seene him and beholden him with our eies and haue thrust our fingers into the very holes of his nayles For we seeme to haue seene him whome we haue read and to haue beholden him hanginge on the Crosse and with the feelinge Sprite of the Churche to haue searched his Woundes So saithe S. Cyprian Cruci haeremus Sanguinem sugimus intra ipsa Redemptoris nostri vulnera figimus linguam VVe cleaue to the Crosse and sucke vp the Bloude and thrust our tongues euen within the VVoundes of our Redeemer And in this respecte S. Ambrose saithe Baptismus est Mysterium quod oculus non vidit nec auris audiuit nec in Cor hominis ascendit Baptisme is not bare Water but a Mysterie that the eye neuer sawe the eare neuer hearde nor neuer entred into the harte of Man In respect hereof the Element of Water seemeth nothinge Euen so in respecte of Christes Bodie and Bloude that are represented the Breade and Wine seeme nothinge Thus S. Ambrose saithe in either Sacrament the power of Consecration is greater then the power of Nature Thus by Consecration Nature is Changed M. Hardinge The .4 Diuision Accordinge to the whiche meaninge Theodoretus saith Videri tangi possunt sicut prius intelliguntur autem ea esse quae facta sunt creduntur The Breade and VVine may be seene and felt eas before Consecration but they are vnderstanded to be the thinges whiche they are made and beleeued The B. of Sarisburie Here good Christian Reader I beseche the to consider thus muche by the way In the Uniuersitie of Oxforde and in the late Solemne Disputation holden there againste that godly Father and Martyr of blissed Memorie D. Cranmere the Archebishop of Canturburie the Authoritie of this Father Theodoretus was vtterly refused in open audience for that he was a Grecian and therfore not thought to iudge Catholiquely of the Sacramentes accordinge to the late Determination of the Churche of Rome Whiche thinge notwithstandinge it appeareth M. Hardinge hath nowe reconciled him and made him Catholique How be it this thinge séemeth very strange that one man in the vtteringe of one Sentence without any manner alteringe or change of Woorde should be bothe an Heretique and a Catholique bothe togeather Concerninge the greatest Substance hereof this place of Theodoretus is answeared before in the eighth Article and in the .28 Diuision Here he saithe That the Breade and the Wine are seene and touched as they were before Hereof M. Hardinge concludeth thus Ergo there is neither Breade nor Wine remaininge but onely Accidentes and shewes without Substance This Argument of it selfe is strange and woonderful and the more for that it concludeth plaine contrary not onely to the meaninge but also to the expresse and euident woordes of Theodoretus For thus his woordes lie Qui se ipsum appellauit vitem ille Symbola Signa quae videntur appellatione Corporis Sanguinis honorauit non Naturam mutans c. He that calleth him selfe the Vine honoured the Signes and Tokens whereby he meaneth the Sacramentes that be seene with the name of his Bodie and Bloude not changinge the Nature therof c. And againe Signa Mystica post Sanctificationem non recedunt à Natura sua Manent enim in priori Substantia The Mystical Signes after the Consecration departe not from their owne Nature For they remaine in their former Substance Now let vs compare this texte with M. Hardinges Glose Theodoretus saith The Breade and Wine departe not from their Owne Nature M. Hardinge saithe They departe vtterly from their Owne Nature Theodoretus saithe The Breade and VVine remaine in their former Substance M. Hardinge saithe There remaine onely the Shewes and Accidentes of Breade and VVine without any their former Substance It is a bolde Glose that thus dareth to ouerthrowe the manifest meaninge of the Texte I trowe suche dealinge shoulde be rectified by a Write of Errour Of these plaine woordes of Theodoretus we may wel conclude thus against M. Hardinge The Substance of the Breade and Wine remaineth stil as it was before Therefore the Accidentes and Shewes of Breade and Wine be not there without their Substance For the rest How these Mystical Signes be vnderstanded and beleeued to be the Bodie and Bloude of Christe it is answeared before in the eighth Article and .28 Diuision M. Hardinge The .5 Diuision VVe doo not in like sorte saithe S. Augustine take these two formes of Breade and VVine after Consecration
as we tooke them before Sithe that we graunte faithfully that before Consecration it is Breade and VVine that Nature hath shapte but after Consecration that it is the Fleashe and Bloude of Christe that the Blessinge hath Consecrated In an other place he saithe that this is not the Breade which goeth into the Bodie 179 meaninge for Bodily sustenance but that Breade of life qui animae nostrae substantiam fulcit VVhiche susteineth the substance of our Soule The B. of Sarisburie The former of these two places may be easily discharged by that is answeared before to the woordes of S. Ambrose in the 3. Diuision hereof S. Augustine speaketh of the changinge and auancinge of the Natures of Breade and Wine vnto a Spiritual and Diuine vse and not of the abolishinge of the same As for Accidentes and Shewes standinge without Subiecte and Substance he saithe nothinge True it is The Breade before the Consecration was nothinge els but Bare and Common Breade nowe it is aâ—anced and made a Sacrament of Christes Bodie and Bloude not by Nature but by Consecration aboue Nature Chrysostome saithe Oculis intellectus ista perspiciamus Nihil enim Sensibile tradidit nobis Christus c. Sic in Baptismo Let vs beholde these thinges with the eies of our minde for Christe hath deliuered to vs nothinge that is Sensible c. So likewise in Baptisme I thinke M. Hardinge wil not denie but the Water in Baptisme is a thinge Sensible likewise that the Breade and Wine in the holy Mysteries or at the least the Accidentes and Shewes thereof are thinges Sensible But S. Chrysostome withdraweth vs from the Breade the Wine the Water and al other like thinges that be Sensible to the consideration of the Bodie and Bloude of Christ that are not Sensible in comparison whereof al the reste are consumed and seeme nothinge Touchinge the seconde place The woordes be written bothe in S. Augustine and also in a Booke that is commonly knowen by the name of S. Ambrose De Sacramentis the meaninge whereof nothinge toutcheth neither the Breade nor the Wine but onely the Bodie and Bloude of Christe whiche thereby are represented And therefore this place so vnaduisedly chosen can litle further M. Hardinges fantasie of emptie Accidentes hanginge I know not howe without Substance The woordes be plaine of them selfe without further Exposition Non iste Panis qui vadit in Corpus sed ille Panis vitae aeternae qui animae nostrae Substantiam fulcit Not this Breade that passeth into the Bodie but that Breade of euerlasting life that strengtheneth the Substance of our Soule M. Hardinge knoweth that the Sacrament is receiued into our Bodies Rabanus saieth Sacramentum ore percipitur in alimentum Corporis redigitur The Sacrament is receiued with the mouthe and is turned to the nourrishement of the Bodie But the Bodie of Christe as S. Cyprian saithe Est Cibus MeÌ„tis non Ventris is meate for the Minde not for the Belly So S. Augustine saith Panis iste interioris Hominis quaerit esuriem This Breade seeketh the hunger of the Inner Man Intus bibendo foelix sum Drinkinge in my harte within I am made happy Tertullian saith Ruminandus intellectu fide digerendus est That meate ought to be chewed with vnderstanding and to be digested with Faith Likewise Chrysostome Magnê° iste Panis qui replet MeÌ„tem non Ventrem This greate Breade that filleth the minde and not the belly Of this Breade S. Ambrose speaketh and not of the Sacrament that is receiued into the Bodie Wherefore it appeareth M. Hardinge was not wel aduised how litle this place woulde make for his purpose The Olde Father Origen saithe Accidit vt simpliciores quidam nescientes distinguere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda â—int vocabulorum similitudine falsi ad ineptas quasdam Fabulas figmenta inania se contulerint It happeneth that simple folke beinge not hable to discerne what thinges they be in the Holy Scriptures that are to be applied to the Inner Man and what to the Vtter beinge deceiued by the likenesse of Woordes turne themselues to vaine imaginations and foolishe Pabâ—es M. Hardinge The. 6. Diuision No man can speake more plainely hereof then Cyrillus Hierosolymitanus an Olde Auctour who wrote in Greeke and is extant but as yet remaininge in written hande and commen to the sight of fewe learned men his woordes be not muche vnlike the woordes of the Schoole Doctours Praebetur Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura Panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes Bodie saithe he is geuen vs in forme or figure of Breade Againe his Bloude is geuen vs in forme of VVine A litle after thâ—se woordes he saithe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne menâ—em adhibeas quasi Pani vino nudis sunt enim haec Corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet Panem Vinum nudum tamen firmeâ— te Fides ne gustatu rem diâ—udices quin potiùs pro certo ac comperto habe omni dubitatione relicta esse tibi impartitum Corpus sanguinem Christi Consider not saith this Father these as bare Breade and VVine For these are his Bodie and Bloude as our Lorde saide For although thy sense reporte to thee so much that it is bare Breade and VVine yet let thy Faith staie thee and iudge not thereof by thy taste but rather be right wel assured al doubte put aparte that the Bodie and Bloude of Christe is geuen to thee Againe he saithe thus in the same place Haec cum scias pro certo explorato habeas 180 qui videtur esse Panis non esse sed Corpus Christi item quod videâ—ur vinum non esse quanquam id velit sensus sed sanguineÌ„ Christi ac de eo Prophetam dixisse Panis Cor hominis confirmat firma ipse Cor sumpto hoc pane vtpote Spirituali VVhere as thou knowest this for a very certeÌ„tie that that which seemeth to be VVine is not VVine al be it the sense maketh that accoÌ„pte of it but the Bloude of Christ and that the Prophete thereof saide Breade strengtheneth the harte of man strengthen then thee selfe thy harte by takinge this Breade as that whiche is spiritual And in the .3 Catechesi this Father saith Panis Eucharistiae post inuocationem Sancti Spiritus non amplius est Panis nudus simplex sed Corpus c. The Breade of the Sacrament after praier made to the Holy Ghost is not bare and simple Breade but the Bodie of Christe No we sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe we ought to beleeue and to be verily assured that the Breade is no more Breade after Consecration but the very
Bodie of Christe and the VVine no more VVine but his pretiouse Bloude though they seeme to the eye otherwise though taste and feelinge iudge otherwise and to be shorte though al senses reporte the contrary and al this vpon warrant of our Lordes woorde who saide these to be his Bodie and Bloude and that as he teacheth not in the Breade and VVine And further sithe we are taught by Eusebius Emissenus in Homilies of Easâ—er to beleeue terrena commutari transire the earthly thinges to be chaunged and to passe againe Creaturas conuerti in substantiam Corporis Christi The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude which is the very Transubstantiation and sithe Chrysostome saithe Panem absumi that the Breade is consumed away by the Substance of Christes Bodie And Damascen Breade and VVine Transmuâ—ari supernaturaliter to be chaunged aboue the course of nature and Theophylacte the Breade transelementari in Carnem Domini to be quite turned by chaunginge of the Elementes that is the mater of Substance it consisteth of into the Fleashe of our Lorde and that in an other place Ineffabili operatione transformari etiamsi Panis nobis videatur that the Breade is transformed and changed into an other substantial forme he meaneth that of our Lordes Bodie by vnspeakeable workinge though it seeme to be Breade Finally sithe that the Greeke Doctours of late age affirme the same doctrine amonge whome Samona vseth for persuasion of it the similitude whiche Gregorie Nyssene and Damascene for declaration of the same vsed before whiche is that in Consecration such manner Transubstantiation is made as is the Conuersion of the Breade in nourishinge in whiche it is turned into the Substance of the nourished Methonensis like S. Ambrose woulde not men in this mater to looke for the order of nature seinge that Christe was borne of a Virgin biside al order of nature and saithe that our Lordes Bodie in this Sacrament is receiued vnder the forme or shape of an other thinge lest bloude shoulde cause it to be horrible Niâ—olaus Cabasila saithe that this Breade is no more a Figure of our Lordes Bodie neither a gifte bearinge an Image of the true gifte nor bearinge any desâ—â—ription of the Passions of our Sauiour him selfe as it were in a Table but the true gifte it selfe the moste holy Bodie of our Lorde it selfe whiche hathe truely receiued reproches contumelies stripes whiche was crucified whiche was killed Marcus Ephesius though otherwise to be reiected as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne yet a sufficient of the Greeke Churches Faithe in this pointe affirminge the thinges offered to be called of S. Basile Antitypa that is the samplers and Figures of our Lordes Bodie bicause they be not yet Perfitely consecrated but as yet bearinge the Figure and Image referreth the Chaunge or Transubstantiation of them to the holy Ghost Donec Spiritus Sanctus adueniat qui ea mutet These giftes offered saithe he be of S. Basile called Figures vntil the holy Ghost come vpon them to chaunge them VVhereby he sheweth the Faith of the Greeke Churche that through the holy Ghost in Consecration the Breade and VVine are so chaunged as they may no more be called Figures but the very Bodie and Bloude of our Lorde it selfe as into the same chaunged by the comminge of the holy Ghoste VVhiche change is a chaunge in substance and therefore it may rightly be termed Transubstantiation whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance The B. of Sarisburie This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe I wil not cal his credite into question notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article that is to say like Accidens sine Subiecto A shewe of woordes without Substance He seemeth bothe in woordes and sense fully to agree with Chrysostome Oecumenius and other Gréeke Fathers that neuer vnderstoode this M. Hardinges Newe Religion He shutteth vp the Hearers bodily eyes wherewith they sée the Breade and Wine and boroweth onely the Inner eies of their mindes wherewith they may sée the very Bodie and Bloude of Christe whiche is that Breade that came from Heauen And herein notwithstanding his woordes be quicke violent the more to sturre and enflame the hartes of them vnto whom he speaketh yet he him selfe in plainest wise openeth cleareth his owne meaninge For thus he writeth Ne consideres tanquam Panem Nudum Panis Eucharistiae non est amplius Panis Simplex Nudus Consider it not as if it were Bare Breade The Breade of the Sacramente is no lenger Bare and Simple Breade Whiche woordes are naturally resolued thus It is Breade how be it not onely bare Breade but breade and some other thinge elles biside So where they of M. Hardinges side are woonte to saye Papa non est Purus homo The Pope is not a Bare man I trowe their meaninge is not That the Pope is no man but onely that he is a man yet besides that hath an other Capacitie aboue the condition and state of common men Of these woordes of Cyrillus we maye wel reason thus by the waye The Sacrament is not onely or Bare Breade Therefore it is Breade al be it not onely Bare Breade And thus the same Cyrillus that is brought to testifie that there remaineth no Breade in the Sacramente testifieth moste plainely to the contrary that there is Breade remaininge in the Sacrament And although this answeare of it selfe might séeme sufficient yet good Christian Reader for thy better satisfaction I praye thée further to vnderstande that as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie Bloude euen so and in like phrase and forme of woordes he speaketh of the Oile that they calle Holy of the Water of Baptisme and of other Ceremonies Of the Oile he writeth thus and further by the same expoundeth his meaninge touching the Sacramente Vide ne illud putes esse Vnguentum tantùm Quemadmodum enim Panis Eucharistiae post Sancti Spiritus Inuocationem non ampliùs est Panis Communis sed Corpus Christi sic Sanctum hoc Vnguentum non ampliùs est Vnguentum Nudum neque Commune sed est Charisma Christi Beware thou thinke not this to be Oile onely For as the Breade of the Sacrament after the Inuocation of the Holy Ghoste is no lenger Common Breade but the Bodie of Christe so this Holy oile is no lenger Baâ—e or Common Oile but it is the Grace of Christe By these woordes there appeareth like change in the one as in the other As the Oile is the Grace of Christe so is the Breade the Bodie of Christe and as the Nature and Substance of the Oile remaineth
stil although it be not Bare or Common Oile so the Nature or substance of the Breade remaineth still although it be not Common or Bare Breade In like sorte he writeth of the Water of Baptisme Non tanquam Aquae Simplici studeas huic Laâ—achro Ne Aquae Simplicitaâ—i mentem adhibeas Beholde not this Bathe as Simple VVater Consyder not the Simplicitie of the VVater Of these conferences of places we maie wel geather thus The Water in the Holy Mysterie of Baptisme notwithstandinge it be not Bare Common Water yet neuerthelesse contineweth stil in the Nature and Substance of very Water So likewise the Breade in the Holy Mysterie of Christes Bodie notwithstandinge it be not Bare and Common Breade yet neuerthelesse in Nature and Substance is Breade stil. But Cyrillus saith It is no Breade it is no Wine notwithstandinge it appeare so vnto the senses Chrysostome saith The substance of Breade is consumed Emissenus saith It is turned into the substance of Christes Bodie and Damascenus and Theophylactus later writers of no greate credite auouche the same It is plaine that both Cyrillus and al other olde learned Fathers laboure euermore with al vehemencie and force of woordes to sequester and pulle their hearers from the iudgement of their senses to beholde that Breade that geueth life vnto the worlde And therefore he calleth it Spiritual Breade and of Christes Bloude he saith thus Bibe vinum in corde tuo Spirituale scilicet vinum Drinke that VVine not with thy Bodily mouth but in they harte I meane that Spiritual VVine Againe he sheweth wherefore the Iewes were offended with Christe and openeth the very cause of the grossenes of their erroure Iudaei non audientes Verba Christi secundum Spiritum Scandalizaâ—i abierunt reâ—rò eò quòd existimarent sefe ad humanaruÌ„ Carnium esum incitari The Iewes not hearinge Christes VVoordes accordinge to the Sprite were offended and went from him for that they thought they were encourraged to eate Mannes Fleashe Againe he saith Gustate videte quòd suauis est Dominus Num hoc Corporeo palato vt istud dijudicetis vobis praecipitâ— NequaquaÌ„ sed potius certa Fide Taste and see that the Lorde is delectable What are you commaunded to iudge this with youre Bodily mouth No not so but with vndoubted Faith In this sense the Water in Baptisme geueth place to the Bloude of Christe and of it self seemeth nothinge Likewise the Breade in the Sacrament of Christes Bodie geueth place to the Bodie of Christe and in respecte thereof is vtterly nothinge Whiche thinge concerninge the Water of Baptisme Paulinus seemeth to expresse thus Fonsque nouus renouans hominem quia suscipit dat Munus siue magis quod deâ—init esse per vsum Tradere Diuino mortalibus incipit vsu. Likewise Chrysostome Non erit Aqua Potationis sed Sanctificationis It shal not be Water to Drinke as it was before but VVater of Sâ—nctification as before it was not This is the very Substance of the Sacramentes in respecte whereof the corruptible Elementes of Breade Wine and Water are consumed taken for nothinge This thinge Chrysostome expresseth notably to the eie by this example Lanae cùm tinguntur naturae suae nomen amittunt tincturae nomen accipiunt non vltrà vocas Lanam sed vel PurpuraÌ„ vel CoccinuÌ„ vel Prasinum c. VVool when it is died looseth the name of his owne Nâ—ture and taketh the name of the Coloure Thou callest it no lenger wool but Purple or Scarlet or greene c. Notwithstandinge the very Substance of Wool remaineth stil. And so Pachymeres saith The Holy Oile is no lâ—nger called Oile but it is turned into Christe His woordes be plaine Oleum enim est Christus For the Cile is Christe Not meaninge thereby that the Oile is no Oile but onely that in respecte of Christe that thereby is Signified the Oile is Consumed and appeareth nothinge So Paulus that Famous learned Lawier saith Res vna per praeualentiaÌ„ trahit aliam One thinge by force of greater weight draweth an other with it Thus therefore saithe Cyrillus The Breade that wee see is now not Breade â—ut Christes Bodie and the VVine that wee see is now not VVine but Christes Bloud As if he should say These Elementes or Creatures are not so muche the thinges that they be in déede as the things that they represent For so S. Augustine saith generally of al Sacramentes as it hath beene alleged once or twise before In Sacramentes wee may not consider what they be in deede but what they signifie And to the same ende S. Ambrose saith Magis videtur quod non videtur It is better seene that is not seene And al this is wrought bothe in the Mysterie of Baptisme and also in the Mysterie of Christes Bodie not by the woorke or force of Nature but by the Omnipotent power of the Sprite of God and by the warrant of Christes Woorde Thus Emissenus thus Damascene thus Theophylacte say the Bread is changed into the Substance of Christes Bodie I meane euen so as the same Theophylacte saith VVee our selues are Transelemented Transubstantiate into the Bodie of Christe For thus he imagineth Christe to say Miscetur mihi Transelementatur in me And in like sorte Chrysostome speakinge of the Corruption and Renewinge of the worlde saith thus Opus erat quasi Reelementationem quandam fieri It was needeful that the Elementes were Transubstantiate or made new So S. Peter saith Efficimur consortes Diuinae naturae VVee are made partakers of the Diuine Nature And a Heathen writer saithe Homo transit in Naturam Dei A man is turned into the Nature of God Al these and other like Phrases of speache must be qualified with a sober and a discrete construction otherwise accordinge to the simple tenour of the woordes they cannot stande Therefore S. Chrysostome intreating of the Exposition of the Scriptures saith thus Diuina opus est Gratia ne nudis verbis insistamus Nam ita Haeretici in errorem incidunt neque Sententiam neque Auditoris habitum inquirentes Nisi enim tempora locos auditorem alia huiusmodi consideremus multa sequentur absurda VVee haue neede of Goddes Heauenly Grace that wee stande not vpon the Bare VVoordes For so Heretiques fal into errour neuer consideringe neither the minde of the Speaker nor the disposition of the Hearer Onlesse wee weigh the Times the Places the Hearers and other like Circumstances many inconueniences must needes folow Uerily Bertramus an Ancient writer saithe Ipse qui nunc in Ecclesia c. He that now in the Churche by his Omnipotent Power Spiritually turneth the Breade and the VVine into the Fleashe and Bloud of his Bodie the same inuisibly made his Bodie of the Manna that came from Heauen and of the VVater that flowed from the Rocke inuisibly he made his owne Bloude Thus
as the Fathers say Manna was made Christes Bodie or the Water in the Wildernesse was made his Bloud euen so they say The Breade and Wine are likewise made Christes Bodie and Bloud Now that it may throughly appeare euen vnto the Simple what the godly Fathers meante by suche extraordinarie vse of speache it shal not be from the purpose to reporte certaine woordes of Gregorius Nyssenus touchinge the same and that in suche order as they are written Thus therefore he saithe Nam hoc Altare c. This Aultar whereat wee stande is by Nature a Common stoane nothing differinge from other stâ—anes whereof our walles be builte and our pauementes laied but after that it is once dedicate to the honour of God and hath receiued Blessinge it is a holy Table and an vndefiled Aultar afterwarde not to be touched of al men but onely of the Priestes and that with reuerence Likewise the Breade that first was common after that the Mysterie hath halowed it is both called and is Christes Bodie likewise also the wine Christes Bloude And where as before they were thinges of smal valewe after the Blissinge that commeth from the Holy Ghost either of them both worketh mightily The like Power also maketh the Priest to be Reuerende and Honorable beinge by meane of a newe Benediction diuided from the common sorte of the people Hereby we see as the Aultare whiche in some places both for steadines and continewanâ—e was made of stoane was changed from the former state and yet remained stoane stil and as the Priest or Bishop was changed from that he was before and yet remained in Substance one man stil so by the iudgement of this Ancient Father the Breade and Wine are changed into Christes Bodie and Bloude and yet remaine Breade and Wine in Nature stil. And for as muche as M. Hardinge to make good and to mainteine this his Newe Erroure hath here alleged togeather niene Doctours of the Gréeke Churche as subscribinge and wel agreeinge thereto vnderstande thou good Christian Reader for the better information and direction of they iudgement that the Grecians neuer consented to the same from the first preachinge of the Gospel there vntil this daie as it is easy to be seene in the last action of the General Councel holden at Florence And Duns him self hauinge occasion to intreate hereof writeth thus Ad hanc sententiam principaliter videtur mouere quod de Sacramentis tenendum est sicut tenet sancta Romana Ecclesia Ipsa autem tenet Panem Transubstantiari in Corpus Vinum in Sanguinem To this determination this thinge seemeth specially to leade that we must holde of the SacrameÌ„tes as the holy Churche of Rome holdeth c. For Confirmation hereof he allegeth not the Greeke Churche as knowinge it had euermore holden the contrary but onely the Particular DeterminatioÌ„ of the Churche of Rome concluded first in the Councel of Lateran in the yeere of our Lorde a Thousande two hundred and fifteene and neuer before And Isidorus the Bishop of Russia for that after his returne home from the Councel of Florence he beganne to practise both for vnitie herein and also in al other causes to be concluded bytwéene his Churches and the Churche of Rome was therefore deposed from his office and vtterly forsaken of al his Cleregie So wel they liked this Newe diuise of Transubstantiation M. Hardinge wil replie Cyrillus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche he expoundeth In specie vel Figura Panis In the Forme or Figure of Breade And this as he imagineth is as muche as Accidentes without Subiecte What manner consideration leadeth him hereto I cannot tel But it is most certaine that by this very waye the Olde Heretiques were leadde into their Errours Marcion the Heretique helde that Christe appeared not in the very Natural Bodie of a Man but onely in a fantasie or shewe of a mannes Bodie And to prooue the same he vsed M. Hardinges reason For it is written saide he In Similitu dinem hominum factus est Figura inuentus ut homo He was made after the Likenes of menne and founde in Figure whiche M. Hardinge expoundeth in Shewes and Accidentes as a man And S. Ambrose saith Nec sibi blandiatur virus Apollinare quia ita legitur Et Specie inueÌ„tus vt homo Let not that Heretique Apollinaris flatter him self for that it is thus written He was founde in Figure and Forme as a man Here we sée M. Hardinge is driuen to fight with Olde Heretiques Weapens otherwise his frendes woulde not iudge him Catholique S. Ambrose saith Christe appeared In Figura humana In the Figure of a Man Origen saith Câ—â—ristus est expressa Imago Figura Patris Christe is the expresse Image and Figure of his Father Againe S. Ambrose saith Grauior est ferri species quà m Aquarum Natura The Forme of yâ—on is heauier then the Nature of the Water And Gregorie Nyssene saith Sacerdos quod ad speciem externam attinet idem est qui suit The priest as touchinge his appearance or outwarde Forme is the same that he was before And wil M. Hardinge geather hereof that Christe or a Peece of yron or a Priest is nothinge els but an Accident or a Shewe without Substance Bysides al this M. Hardinge is faine to falsifie Cyrillus his owne Doctoure and to allege his woordes otheâ—wise then he founde them For where as in the common Latine Translation it is writen thus Sciens panem hunc qui videtur à nobis non esse Panem etiamsi gustus Panem esse sentiat Knowinge that this Breade that is seene of vs is no Breade al be it our taste doo perceiue it to be Breade M. Hardinge hath chosen rather to turne it thus Cum scias qui videtur esse Panis non esse sed Corpus Christi Knowinge that the thing that seemeth to be Breade is no Breade but the Bodâ—e of Christe Wherein he hath bothe skipte ouer one whole clause and also corrupted the woordes and meaninge of his Authour For Cyrillus saith With our outwarde eies wee see Breade M. Hardinge saith It appeareth or seemeth onely to be Breade Cyrillus saith Our tast perceiueth or knoweth it to be Breade This clause M. Hardinge hath leaft out both in his Latine Translation and also in the Englishe But speakinge of the Cuppe he turneth it thus Al be it the sense make that accoumpte of it Corrupte Doctrine must needes holde by Corruption For it is certaine Cyrillus meante thus That as we haue two sortes of eies Corporal of the Bodie and Spiritual of the Minde so in the Sacramentes we haue two sundrie thinges to beholde With our Bodily Eyes the Material Breade With our Spiritual Eyes the verye Bodye of Christe And thus the Woordes of Cyril agrée directly with these Woordes of S. Augustine Quod videtis Panis est quod etiam oculi vestri renuntiant Quod
rest But for as muche as many either of simplicitie or of the greate reuerence thei beare towardes that Holy Mysterie haue persuaded them selues that Christes woordes touchinge the Institution thereof must of necessitie be taken plainely and as they sounde that is to saie without Figure and for as muche also as S. Augustine saith It is a daungerous mater and a Seruitude of the Soule to take the Signe in steede of the thinge that is Signified Therefore to auoide confusion least the Simple be deceiued taking one thinge for an other I thinke it necessarie in fewe woordes and plainely to touche what the Ancient learned Fathers haue written in this behalf And to passe by that Christ him self saith Doo this in my Remembrance And that S. Paule saith Ye shal declare the Lordes Deathe vntil he come And likewise to passe by a greate many other Circuâ—stances whereby the trueth hereof maie soone appeare The nature and meaninge of a Sacrament of the Olde Fathers is thus defined Sacramentum est Sacrum Signum A Sacrament is a Holy Token Whiche Definition is common and agreeth indifferently to al Sacramentes Therefore S. Augustine saith Signa cùm ad res Diuinas pertinent Sacramenta appellantur Signes when they be applied vnto Godly thinges are called Sacramentes And the cause why Sacramentes are ordeined is this That by meane of suche Uisible and Outwarde thinges we maie be leadde to the consideration of Heauenly thinges Therefore Dionysius saith Non est possibile animo nostro ad immaterialem illam ascendere Coelestium Hierarchiarum contemplationem nisi ea quae secundum ipsum est materialâ— manuductione vtatur It is not possible for our minde to lifte vp it self to the Spiritual contemplation of Heauenly thinges onlesse it haue the Corporal leading of suche natural thinges as be aboute it Likewise againe Nos Imaginibus Sensibilibus quantum fieri potest ad Coelestes contemplationes adducimur By Sensible Images we are leadde as much as may be to Heauenly contemplations And touching this holy Mysterie of Christes Bodie and Bloud the cause of the Institution thereof was as Chrysostome saith to keepe vs stil in Remembrance of Christes greate benefite and of our Saluation Whiche thinge S. Hierome openeth in this sorte Vltimam nobis memoriam reliquit Vt si quis peregrè proficiscens aliquod pignus apud eum quem diligit relinquat vt quoties illud viderit possit eius beneficia amicitiam memorari quod ille si perfectè dilexit non potest videre sine ingenti dolore sine fletu He leafte vnto vs his last Remembrance As if a man goinge a farre iourney leaue a token with his frende to the ende that he seeinge the same may Remember his benefites and his frendeship which token that frende if he loue vnfainedly cannot see without greate motion of his minde and without teares So saithe S. Basile Quid vtilitatis habent haec Verba Nempe vt Edentes Bibentes perpetuò memores simus eius qui pro nobis mortuus est ac Resurrexit VVhat profitte haue these woordes Verily that wee Eatinge and Drinkinge may euermore be mindeful of him that died for vs and rose againe So S. Ambrose Quia morte Domini liberati sumus huins rei memores in Edendo Potando Carnem Sanguinem quae pro nobis oblata sunt Significamus Bicause wee are made free by the Death of our Lorde beinge mindeful thereof in Eatinge and Drinkinge wee Signifie the Fleashe and Bloud that Christe offered for vs. Origen expoundinge these woordes of Christe Onlesse ye Eate the Fleashe of the Sonne of Man c. saith thus Agnoscite Figuras esse quae in Diuinis voluminibus scriptae sunt ideo tanquaÌ„ Spirituales non tanquam Carnales examinate intelligite ea quae dicuntur Nam si quasi Carnales ista suscipitis laedunt vos non alunt Know ye that these be Figures written in the Holy Scriptures and therefore examine and vnderstande ye the thinges that be spoken as men Spiritual and not as Carnal For if ye take these thinges as Carnal men they hurte you and feede you not Tertullian expoundeth Christes woordes in this wise Hoc est Corpus meum hoc est Figura Corporis mei This is my Bodie That is to say This is a Figure of my Bodie S. Ambrose speaking of the Sacrament of Christes Bodie vseth oftentimes these termes a Figure a Similitude a Signe a Token of Christes Bodie S. Augustine biside infinite other places saith Christus adhibuit Iudam ad ConuiuiuÌ„ in quo Corporis sui Figuram Discipulis â—uis commendauit Christe tooke Iudas vnto his Table whereat he gaue vnto his Disciples the Figure of his Bodie And writinge against the Heretique Adimantus he saith Non dubitauit Dominus Dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to say This is my Bodie when he gaue a Token of his Bodie So Chrysostome Si mortuus Christus non est cuius Symbolum ac SignuÌ„ hoc Sacramentum est If Christe died not whose Signe and whose Token is this Sacrament So S. Hierome In Typo Sanguinis sui non obtulit Aquam sed Vinum In token of his Bloude he offered not Water but Wine I leaue other like Authorities welneare infinite These fewe maie suffice for a taste This was the Olde Fathers manner of writinge neither was there any man then that euer controlled them therefore or called them Figurers M. Hardinge The .2 Diuision For the Better vnderstandinge of suche places where these termes are vsed in the mater of the Sacrament the Doctrine of S. Augustine In Sententijs Prosperi maye serue very wel which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus Sacrificium Ecclesiae doubus confici duobus constare visibili Elementorum Specie inuisibili Domini nostri Iesu Christi Carne Sanguine Sacramento id est externo Sacro Signo re Sacramenti id est Corpore Christi c. This is that we saye saithe he whiche by al meanes we goe aboute to proue that the Sacrifice of the Churche is made of two thinges and consisteth of two thinges of the visible shape of the elementes whiche are Breade and VVine and the inuisible Fleashe and bloude of our Lorde Iesus Christe Of the Sacrament that is the outwarde Signe and the thinge of the Sacrament to witte of the Bodie of Christe c. By this we vnderstande that this woorde Sacrament is of the Fathers two waies taken First for the whole Substance of the Sacramente as it consisteth of the outwarde Formes and also withal of the very Bodie of Christe verily presente as S. Augustine saithe the Sacrifice of the Churche to consist 186 of these two Secondly it is taken so as it is distincte from that hidden and diuine
thinge of the Sacramente that is to saye for the outwarde Formes onely whiche are the Holy Signe of Christes very Bodie presenâ—e vnder them conteined VVhereof we must gather that when so euer the Fathers doo cal this most excellent Sacrament a Figure or a Signe 187 they woulde be vnderstanded to meane none otherwise then of those outwarde Formes and not of Christes Bodie it selfe whiche is there presente not Typically or Figuratiuely but Really and Substantially Onlesse perhaps respecte he had not to the Bodie it selfe present but to the maner of presence as sometimes it happeneth So is S. Basile to be vnderstanded in Liturgia callinge the Sacrament Antitypon that is a Samplar or a Figure and that after Consecration as the Copies that be nowe abroade be founde to haue So is Eustathius to be taken that greate learned Father of the Greeke Churche who so constantly defended the Catholique Faithe againste the Arians cited of Epiphanius in 7. Synodo Albeit concerninge S. Basile Damascene and Euthymius likewise Epiphanius in the seconde Nicene Councel Acti 6. and Marcus Ephesius who was presente at the Councel of Florence woulde haue that place so to be taken before Consecration 188 As S. Ambrose also callinge it a Figure of our Lordes Bodie and Bloude li. 4. De Sacramentis cap. 5. The B. of Sarisburie M. Hardinge as he is content to yeelde to these names Figure Signe Token c. so the addeth therto an Exposition of his owne suche as I beleue he canne hardly finde the like in any Ancient Father Therefore it must be suche a Figure not as the Olde Doctours and learned Fathers haue at any time vsed but suche as M. Hardinge canne best imagine and therefore nowe not the Olde Doctours but M. Hardinges Newe Figure In deede Tertullian saith Haeretici nudas voces coniecturis quò volunt rapiunt Heretiques by their Coniectural Gheasses drawe bare woordes whither they liste With such conditions yâ— wicked Heretique Nestorius was contented to graunte Christe to be God but by his lewde Exposition he made him no God For thus he saide Non inuideo Christo Diuinitaâ—eÌ„ suaÌ„ Hoc ego fieri possuÌ„ si volo It greeueth me not to confesse Christe to be God I mee selfe can be God too if I list The Pelagian Heretiques notwithstandinge they were the enimies of Goddes Grace yet beinge forced by disputation and conference were contente to yeelde and to confesse the Grace of God But by their phantastical Exposition in the ende they made it no Grace at al. In like manner M. Hardinge notwithstandinge he be driuen by force to confesse the name of Figure yet as he gloaseth it with his colours in deede he maketh it no Figure Sometimes he saith it is a Figure of Christes Bodie secretely beinge there Sometimes it is a Figure of the life to come Sometimes Common Breade is a Figure Sometimes the Accidente and owtwarde Fourme of Breade is a Figure Sometimes Christes Bodie Inuisible is a Figure of Christes Bodie Uisible Al hitherto M. Hardinge Sometimes also it is a Figure of the Churche So saith Hosius Sacramenta nostra sunt quodammodò per Figuram ipsum Corpus Christi cuius SacrameÌ„ta sunt id est Ecclesia Our Sacramentes are in a manner by a Figure the very Bodie of Christe whereof they be Sacramentes That is to saie Our Sacramentes be the Churche Thus many waies these menne haue sought to make vp a newe kinde of Figure suche as neither Grammaxian nor Rhetorician nor Diuine euer vnderstoode before Significat It signifieth is as muche to saie saith M. Hardinge as Continet It conteineth It is a Figure that is to saie It is the thinge it self It is a Figure that is in conclusion It is no Figure Yet al these Figures in the ende be not sufficient to expounde one Figure Trueth is euer certaine and simple contrary wise falsheade is doubteful and double How muche better were it for these men to speake so as the Olde learned Fathers were contente to speake S. Augustine saithe De â—ignis diâ—â—erens hoc dico ne quis in eis attendat quòd sunt sed potiùs quòd Signa sunt hoc est â–ª quòd Significant Reasoninge of Signes I say thus let noman consider in them that thei be but rather that thei be Signes that is to saie that they doo Signifie Againe he saithe Cauendum est ne Figuratam orationem ad Literam accipias Ad hoc pertinet quod Apostolus air Litera occidit VVe must beware that we take not a Figuratiue speache accordinge to the Letter For thereto it perteineth that the Apostle saithe â–ª The Letter killeth S. Hierome saithe Quando dico Tropicam locutionem doceo verum non esse quod dicitur sed Allegoriae nubilo Figuratum When I name a Figuratiue speache I meane that the thinge that is spoken is not true but fashioned vnder the Cloude of an Allegorie Likewise Chrysostome Non alienum oportet esse Typum à Veritate alioqui non esset Typus Neque omninò adaequari Veritati alioqui Veritas ipsa foâ—et The Figure may not be farre of from the Truethe otherwise it were no Figure Neither maye it be eauen and one with the Truethe otherwise it woulde be the Trueth it selfe and so no Figure These thinges considered it may soone appeare how faithfully and how wel to his purpose M. Hardinge allegeth this place of S. Augustine Hoc est quod dicimus c. This is it that we saye whiche we goe about by al meanes to prooue that the Sacrifice of the Churche is made of twoo thinges and standeth of twoo thinges of the Visible Kinde or Nature of the Elementes and of the Inuisible Fleashe and Bloude of our Lorde Iesus Christe Of the Sacrament the outwarde Holy Signe and the thinge of the Sacrament whiche is the Bodie of Christe Hereof M. Hardinge geathereth that the Bodie of Christe lieth hidden vnder the Accidentes S. Augustines woordes be true But M. Harding with his gheasses is muche deceiued For of this woorde Specie he concludeth that the Substance of Breade is gonne and nothinge remaininge but onely Accidentes and of this woorde Inuisibili he geathereth that Christes Bodie is there Really incloased And so he maketh a Commentarie farre biside his texte But what woulde he haue saide if he had seene these woordes of S. Hierome Venit Philippus OsteÌ„dit ei lesum qui Clausus Latebat in Litera Philip came and shewed him Iesus that lay hidden in the Letter Or these woordes in the Seconde Councel of Nice Christus ipse habitat in ossibus mortuorum Christe him selfe dwelleth in Deade mens Boanes Or these of Angelomus Deus pater Filium suum vnigenitum in Litera Legis Iudaeis nescientibus absconditum habuit God the â—ather had his onely begotten Sonne Iesus Christe hidden in the Letter of the Lawe the Iewes not knowinge it Woulde he
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
Bodie Contrary wise S. Cyprian Ireneus Rabanus and other Ancient Fathers saie The Substance of the Breade feedeth our Bodie c. Ergo The Substance of the Breade is the Sacrament of Christes Bodie And againe M. Hardinge standinge vpon this simple grounde cannot possibly auoide many greate inconueniences For if the Shewes and Accidentes be the Sacrament then for as muche as in one Breade there be many Accidentes as the Whitenes â–ª the Roundenes the Breadth the Taste c. and euery such Accident is a Sacrament he canne by no Glose or conueiance shifte him self but in steede of one Sacrament he must needes graunte a number of Sacramentes auoidinge one Figure he must be driuen to confesse a greate many Figures Touchinge S. Basile M. Hardinge seemeth to confesse that his bookes are disordred and that nowe sette after Consecration that sometimes was before and yet he sheweth vs not who hath wrought this treacherie I trowe they haue corrupted and falsified their owne bookes But Basile calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Samplar a Signe or a Token of Christes Bodie before the Consecration and so Damascenus Euthymius and one Epiphanius and Marcus Ephesius late writers haue expounded it Here marke wel good Reader the Nicenesse and curiositie of this people without cause Sooner then they wil confesse as the Ancient Catholique Fathers doo that the Sacrament is a Figure of Christes Bodie they are contente to saie It is a Sacrament before it be a Sacrament and so a Figure before it be a Figure For howe canne the Sacrament be a Sacrament or what canne the bare Breade Signifie before Consecration Or who appointed or commaunded it so to Signifie But to leaue these M. Hardinges Newe Fantastical Doctours with their Mystical Expositions S. Ambrose in his time thought it no Heresie to write thus Ante Consecrationem alia Species nominatur Post Consecrationem Corpus Christi Significatur Before Consecration it is called an other Kinde After Consecration the Bodie of Christe is Signified And againe In Edendo Potando Corpus Sanguinem Christi quae pro nobis oblata sunt Significamus He saith not Before Consecration but euen in receiuinge the Holy Communion whiche he calleth Eatinge and Drinkinge we Signifie the Bodie and Bloude of Christe that were offered for vs. Thus the Olde Fathers called the Sacrament a Signe or Figure of Christes Bodie after it was Consecrate But before Consecration neither did they euer calle it so notwithstandinge these Newe Doctours iudgementes to the contrarie nor was there any cause why they shoulde so calle it Yet were they not therefore counted Sacramentaries nor mainteiners of false Doctrine M. Hardinge The .3 Diuision And if it appeare strange to any man that S. Basile shoulde calle those Holye Mysteries Antitypa after Consecration let him vnderstande that this learned Father thought good by that woorde to note the greate secrete of that mysterie and to shewe a distincte condition of present thinges from thinges to come And this consideration the Churche seemeth to haue had whiche in publique praier after holy mysteries receiued maketh this humble petition Vt quae nunc in Specie gerimus certa rerum Veritate capiamus That in the life to come we maie take that in certaine trueth of thinges whiche nowe we beare in shape or shewe Neither doo these woordes importe any preiudice against the trueth of the Presence of Christes Bodie in the Sacrament but they signifie and vtter the most principal trueth of the same when as al outwarde Forme Shape Shewe Figure Sampler and coouer taken awaie wee shal haue the fruition of God him selfe in sight face to face not as it were through a glasse but so as he is in trueth of his Maiestie So this woorde Antitypon thus taken in S. Basile furthereth nothinge at al the Sacramentaries false Doctrine against the trueth of the presence of Christes Bodie in the Sacrament The B. of Sarisburie M. Hardinge for feare of takinge altreth and shifteth him self into sundrie formes in like sorte as the Olde Poetes imagin that one Proteus a suttle felowe in like case was woonte to doo Emonge other his strange diuises he saith Christes Bodie is a Figure of the life that is to come and that he prooueth onely by his portuise without any other further Authoritie But if a man woulde trauerse this Newe Exposition howe standeth M. Hardinge so wel assuered of the same What Scripture what Doctoure what Councel what Warrant hath he so to saie Uerily that Christes Natural Bodie beinge nowe Immortal and Glorious shoulde be a Signe or a Token of thinges to come it were very strange and woonderful but that bare Formes and Accidentes shoulde so Signifie yet were that a woonder muche more woonderful The praier that is vttred in the Churche is good and godly and the meaning thereof very comfortable That is that al Ueles and Shadowes beinge taken away we maye at laste come to the Throne of Glorie and see God face to face For in this life we are ful of imperfections and as S. Paule saithe VVe knowe ex parte Vnperfitely wee Prophecie vnperfitely â—ut when that thinge that is perfite shal come then shal imperfection be abolished Now we see as through a seeinge glasse in a riddle but then we shal see face to face Therefore S. Augustine saithe Vita est Christus qui habitat in Cordibus nostris interim per Fidem pâ—st etiam per Speciem Christe is our lyfe that dwelleth in our hartes in the meane while by Faith and afterwarde by sight So S. Ambrose Vmbra in lege Imago in Euangelio Veritas in coelestibus The Shadowe was in the Lawe the Image is in the Gospel the Truethe shal be in the Heauens So S. Basile Nunc iustus bibit aquam viuentem posthac abundantiùs bibet quando adscribetur in Ciuitatem Dei sed nunc in Speculo in aenigmate per modicam comprehensionem rerum Coelestium tunc autem flumen vniuersum recipiet Euen nowe the iuste man drinketh the VVater of life and hereafter he shal drinke the same more abundantly when he shal be receiued into the Cittie of God Nowe he drinketh as in a seeingeglasse or a riddle by a smal vnderstanding of Heauenly thinges But then he shal receiue the whole streame This is it that the Churche praieth for that al imperfection sette aparte our Corruptible Bodies may be made like vnto the glorious Bodie of Christe Hereof M. Hardinge séemeth to reason in this wise VVe shal see God face to face Ergo Christes Bodie is Really Present in the Sacrament Or thus VVe shal see God face to face Ergo The Sacrament Signifieth not Christes Bodie but the life that is to come By suche argumentes M. Hardinge confoundeth al the Sacramentaries false Doctrine M. Hardinge The .4 Diuision And bicause our aduersaries doo muche abuse the simplicitie of the vnlearned bearing
Vnder these Holy Formes Christes Bodie is Really Presente But Tertullian him selfe speaketh nothinge of any Presence Al these petite Gloses M. Hardinge hath diuised of his owne as if it were lawful for a Catholike man to examine the Olde learned Fathers vpon the Racke and to make them speake what him listeth Tertullian onely saithe thus Christe tooke Breade and made it his Bodie And bicause these woordes seemed doubteful and mighte be diuersely taken he openeth his owne meaninge in this wise This is my Bodie That is to saye A Figure of my Bodie And touchinge this woorde Fecit in what sense it is vsed in the Holy Fathers I haue spoken at large before in the Tenthe Article and the Seconde Diuision Yet a little more to open M. Hardinges folie in this behalfe whereas in these twoo seueral Propositions Hoc est Corpus and Hoc est Figura this pronowne Hoc as Tertullian vseth it hath relation onely to one thinge as if he woulde saie This Breade is my Bodie and This Breade is a Figure M. Hardinge to make vp this Newe Construction contrary bothe to Tertullians minde and also to the Natural course of the woordes imagineth the same pronowne Hoc in the firste place to Signifie one thinge and in the seconde place to Signifie an other thinge As if Tertullian in the former clause had written thus Hic Panis This Breade is my Bodie and in the seconde thus Haec Accidentia These Accidentes are a Figure of my Bodie And so where as these twoo Propositions shoulde sounde bothe one thinge the one beinge onely a declaration of the other by M. Hardinges Exposition they are made to sounde twoo diuerse thinges the one nothinge like vnto the other Thus M. Hardinge vseth the Ancient Fathers in like sorte as they saye Procustes the cruel Gyant was wonte in olde times to vse his Prisoners If they be longer then his measure he choppeth them shorter If they be to shorte he racketh them longer And where he saithe The Sacramentes of the Newe Testamente Conteine Couertly vnder them the thinge it selfe that they Signifie and that accordinge to Christes promisse Uerily this saieinge Couertly conteineth a greate vntrueth For as he is not hable to allege any Ancient learned Father that euer once mentioneth this priuie and secrete beinge vnder suche Couerte so is he not hable to shewe that Christe euer made him any suche promisse touching the same And notwithstandinge Baptisme be a Sacrament of the Newe Testament yet contrary to M. Hardinges Newe Decree it conteineth not Couertly and Really the thinge that it Signifieth True it is the Newe Sacramentes of Christes Institution are plainer and clearer then the Olde as the Gospel is plainer and clearer then the Lawe But the thinges Signified are no more conteined in the one then in the other Therefore S. Augustine saithe Idem in Mysterio illorum Cibus noster The Spiritual meate that they had in the Olde Lawe and the Spiritual meate that wee haue in the Gospel in a Mysterâ—e is al one And againe Spiritualem escam comederunt eandem quam nos They did eate the same Spiritual meate that we eate And the whole difference bitwéene the Sacramentes of the Olde Testament and the Sacramentes of the Newe he openeth thus In illis Sacrificijs quid nobis esset donandum Figuratè 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 annuntiatur occisus In the Sacrifices of the Olde Lawe it was signified vnder a Figure what thinge shoulde be geuen vnto vs but in this Sacrifice it is plainely shewed what thinge is already geuen vnto vs. In the Sacrifices of the Olde Lawe it was shewed by a Figure that the Sonne of God shoulde be slaine for the wicked But in this Sacrifice it is declared that he hath beene already slaine for the wicked Suche differences the Olde Fathers finde bitweene these Sacrifices but of M. Hardinges Conteining or Couerte they know nothinge The reason that M. Hardinge can geather hereof standeth thus Tertullian saithe The Sacrament is a Figure of Christes Bodie Ergo Christes Bodie is therein Coâ—uertly Conteined vnder the Accidentes M. Hardinge The .7 Diuision That Tertullian in this place is so to be vnderstanded we are taught by the greate learned Bishop S. Augustine and by Hilarius who was Bishop of Rome nexte after Leo the firste S. Augustines woordes be these Corpus Christi veritas Figura est Veritas dum Corpus Christi Sanguis in virtute Spiritus Sancti ex Panis vini substantia efficitur Figura verò est quòd exterius sentitur The Bodie of Christe is bothe the Trueth and the Figure The truethe whiles the Bodie of Christe and his Bloude by the power of the holy Ghost is made of the Substance of Breade and VVine And it is the Figure that is with outwarde sense perceiued VVhere S. Augustine here saithe the Bodie and Bloude of Christe to be made of the Substance of Breade and VVine beware thou vnlearned man thou thinke them not thereof to be made as though they were newly creatâ—d of the mater of Breade and VVine neither that they be made of Breade and VVine as of a mater but that where Breade and wine were before after Consecration there is the very Bodie and Bloude of Christe borne of the Virgin Marie and that in Substance in sorte and 〈◊〉 to our weake reason incomprehensible The B. of Sarisburie These woordes are Bastarde and misbegotten as nothinge resemblinge neither the sense nor the woordes of S. Augustine but rather contrary to them both They are alleged onely by certaine late writers as namely by Gratian by Peter Lombarde and by Algerius as other thinges also be without any greate choise or iudgement Onely S. Augustine vpon whome they are fathered and therefore shoulde beste knowe them knoweth them not Howe be it by what so euer name wée may cal this Newe Doctoure M. Hardinge findeth him so farre and so ranke of his side that he is faine to checke him of to muche riâ—t and to cal him backe Beware thou vnlearned Man saithe he if thou take not very good heede this Newe Doctour whome I cal S. Auâ—ustine wâ—l deceiue thee This Augustine saithe Christes Bodie is made of the Substance of Breade But say thou Christes Bodie is not made of the Substance of Breade This Augustine saithe twise togeather in one place Christes Bodie is created but he was not wel aduised what he saide Therefore saie thou Christes Bodie is not created beleeue not this Augustines woordes he saithe one thinge and thinketh an other Thus this Doctour is sette to Schoole But it may wel be doubted whether wée ought to geue more credite to this younge S. Augustine that cannot tel his owne tale or to M. Hardinges Commentarie that goeth so
farre biside the Teâ—te If these woordes be false why dothe M. Hardinge here allege them Why are they not rectified either by Gratian or by the Glose or at leaste by some note in the Margin And why are they published for a Rule of our Faithe If they be true why shoulde we shunne them Or why shoulde we beware and take heede of them specially beinge vttred without Figure or Metaphore or Heate of Speache M. Hardinge The .8 Diuision The woordes of Hilarius the Pope vtter the same doctrine Corpus Christi quod sumitur de altari Figura est dum Panis Vinum videtur extra veritas autem dum Corpus Christi interius creditur The Bodie of Christe whiche is receiued from the Aultar is the Figure whiles Breade and VVine are seene outwardly and it is the trueth whiles the Bodie and Bloude of Christe are beleeued inwardly The B. of Sarisburie These woordes of Hilarie are partely answeared before His meaninge is this The Breade that wee see with our senses is the Figure but the very Substance of the Sacrament that thereby is Signified is the Bodie of Christe in Heauen The Breade is receiued with our Bodily mouthe The Bodie of Christe onely with our Faithe And thus these twoo woordes Extra and Interiùs whiche Hilarie vseth haue relation to our Mouthe and to our Faithe and so to the Sacrament that is Present before vs and to the Bodie of Christe that is at the Right Hande of God And in this sense S. Augustine saithe Aqua exhibet Forinsecùs Sacramentum Gratiae Spiritus operatur Intrinsecus Beneficium Gratiae The Water outwardely sheweth the Sacrament of Grace and Inwardely the Sprite worketh the benefite of Grace And to come neare to the woordes of Hilarie S. Augustine againe saith Habent Foris Sacramentum Corporis Christi sed rem ipsam non tenent Intus cuius est illud Sacramentum Outwardely they haue the Sacrament of Christes Body but Inwardly they haue not the thing it selfe whereof that thinge is a Sacrament Further wee may saye that Christes Bodie is in the Sacrament it selfe vnderstandinge it to be there as in a Mysterie But to this manner of Beinge there is required neither Circumstance of place nor any Corporal or Real Presence So Chrysostome saithe Oleum Visibile in Signo est Oleum Inuisibile in Sacramento est Oleum Spirituale Intus est Oleum Visibile Exteriùs est The Visible Oile is in a Token the oile Inuisible is in a Sacrament The Spiritual Oile is within the Visible Oile is VVithout So Paulinus writeth to Cytherius In suarum literaruÌ„ Corpore Paulus Magister adfuit Paule the Teacher was present in the Bodie of his Letters So S. Augustine Nouum Testamentum absconditum erat in Lege The New Testament was hidden in the Law So the Ancient Father Origen In vestimento podêris erat Vniuersus Mundus The whole VVorlde was in the Priestes â—onge gowne So Chrysostome In Scripturis insertum est Regnum Dei The Kingedome of God is inclosed in the Scriptures So Paulinus writinge vnto S. Augustine In hoc Pane Trinitatis soliditas continetur In this Cake the perfection of the Holy Trinitie is conteined I vse purposely the moe examples in this behalfe for that I see many of simplicitie are deceiued thinkinge that one thinge cannot possibly be in an other onlesse it be conteined in the same Presently Really and in deede Yet it is written in that fonde Councel of Nice the Seconde Qui Imaginem Imperatoris videt in ea Imperatorem ipsum coÌ„templature He that seeth the Emperours Image in the same seeth the Emperour him selfe Likewise saithe Prudentius Legis in effigie Scriptus per aenigmata Christus Christe written by Figures in the Shew of the Law Therefore M. Hardinges errour herein standeth in ouer grosse vnderstandinge of these woordes Extra and Interiùs For by the Former he can conceiue nothing els but Accidentes by the later nothing but Christes Bodie vnder the same secretly hidden whiche was neuer any parte of this Holy Fathers meaning M. Hardinge The .9 Diuision Thus the Fathers cal not onely the Sacrament but also the Bodie and Bloud of Christe it selfe in the Sacrament sometimes the truthe sometimes a Figure the trueth that is to wit the very and â—rue Bodie and Bloud of Christe a Figure in respecte of the manner of beinge of the same there present whiche is Really and Substantially but Inuisibly vnder the visible forme of the outwarde Elementes And so Tertullian meaneth by his That is the Figure of my Bodie as though Christe had shewed by the woorde Hoc that whiche was Visible whiche verily is the Figure of the Bodie right so as that whiche is the Inuisible inwarde thinge is the trueth of the Bodie VVhich interpretation of Tertullian in deed is not accordinge to the right sense of Christes woordes thoughe his meaninge swarue not from the truethe For where as our Lorde saide This is my Body he meante not so as though he had saide the outwarde forme of the Sacramente whiche here I deliuer to you is a Figure of my Bodie vnder the same conteined for as muche as by these woordes Hoc est he shewed not the Visible forme of Breade but the Substance of his very Bodie into whiche by his Diuine power he tourned the Breade And therefore 192 none of al the Fathers euer so expounded those woordes of Christe but contrarywise namely Theophylacte and Damascene He saide not saithe Theophylacte This is a Figure but This is my Bodie The Breade nor VVine meaninge their outwarde Formes saith Damascene is not a Figure of the Bodie and Bloude of Christe Not so in no wise But it is the Bodie it selfe of our Lorde Deificated sithe our Lorde him selfe saithe This is my Bodie not the Figure of my Bodie but my Bodie and not the Figure of my Bloude but my Bloude c. The B. of Sarisburie Here is imagined an other strange kinde of Figures For Christes Bodie it selfe is now become a Figure But Hilarius saith Figura est quod extrà videtur The Figure is that is seene outwardly And S. Augustine saith Signum est quod speciem ingerit òculis A Signe is a thinge that offereth a sight vnto the eies Wherefore by M. Hardinges iudgement Christes very Bodie appeareth outwardely and is séene in the Sacrament with our Corporal eies If so how then is it there secretly as he saide before and vnder couerte If not how then can it be called a Figure In confessinge the one he must needes denie the other If Christes Bodie be a Figure it is not in Couerte If it be in couerte it is not a Figure He wil say The Accidentes and shewes are Figures of Christes Bodie there hiddeÌ„ And againe The same Bodie so Inuisibly hidden is a Figure of that Bodie that died Uisibly vpon the Crosse. Thus where as others may not once
he beleeueth it to be Breade and not that whiche it is saide to be No man may be bolde to woorke suche open Corruption but M. Hardinge For where as Tertullians woordes be plaine Si scierit maritus tuus Panem esse credet non illum Panem qui dicitur If thy husbande knowe it beinge an Infidel he wil beleue it to be bare Breade but not that Breade that it is called M. Hardinge thought it better to Translate it thus He wil beleeue it to be Breade but not Him VVho it is called As if it were the personne of a Man This dealinge and the whole vnderstandinge of Tertullians minde is opened more at large in the firste Article and in the seuenteenth Diuision Certainely false Translation maketh no sufficient proufe Nowe marke thou good Christian Reader into howe many and how narrowe straites M. Hardinge hath caste him selfe to auoide the force of these few plaine woordes of Tertullian Hoc est Figura Corporis mei This is a Figure of my Bodie First the Outwarde and as he calleth it the Holy Forme of Breade is the Figure of Christes Bodie Inuisibly hidden vnder the Accidentes Secondely the same Bodie so hidden and Inuisible is a Figure of Christes Bodie Uisible Thirdly Tertullian as it is here presumed vnderstoode not the very Grammatical and Literal sense of Christes woordes Fourthly the same Tertullian was carried away with heate and contention and either knew not or cared not what he saide Fifthly by this New Exposition he is made to ioine with Marcion the Heretique against whome he writeth and so to conclude directly againste him selfe I passe ouer the fantasteinge of Formes Accidentes Outwarde Elementes Miraculous Changes Secrete Presences and other like forced Termes whereof Tertullian knoweth none To be shorte M. Hardinge with his strange Construction and Marcion the Olde Heretique holde bothe by one Principle It were farre better for a man that meante truthe to leaue these vnsauerie and vnsensible Gloses and simply and plainely to expounde the Woordes of Christe as this Ancient Learned Father expoundeth them Hoc est Corpus meuÌ„ Hoc est Figura Corporis mei This is my Bodie that is to say This is a Figure of my Bodie So shal Tertullian agrée bothe in Sense and Woordes with al the Olde Catholique writers and Doctours of the Churche So shal he agree with the Common Glose noted in the Decrees Vocatur Corpus Christi id est Significat Corpus Christi It is called the Bodie of Christe that is to say It signifieth the Bodie of Christe So shal he agrée with Maximus the Gréeke Scholiast vpon Dionysius Signa sunt haec non autem Veritas These bee Tokens but not the Trueth it selfe To conclude so shal Tertullian agree with him selfe For thus he writeth Christus non reprobauit Panem quo ipsum Corpus suum repraesentauit Christe refused not Breade wherewith he Represented his owne Bodie M. Hardinge The .12 Diuision The like answeare may be made to the obiection brought out of S. Augustine Contra Adimantum Manichaeum ca. 13. Non dubitauit Dominus dicere Hoc est Corpus meum cùm tamen daret Signum Corporis sui Our Lorde stickt not to saye This is my Bodie when notwithstandinge he gaue the Signe of his Bodie For this is to be considered that S. Augustine in fightinge againste the Manâ—chees oftentimes vseth not his owne sense and meaninge but those thinges whiche by some meane how so euer it were might seeme to geue him aduantage against them so as he might put them to the worste as he witnesseth him selfe in his booke De bono perseuerantiae Ca. 11. .12 The B. of Sarisburie S. Augustine saithe M. Hardinge in the chafe and rage of Disputation sometimes forgate him selfe and vttered his woordes vnaduisedly and not onely that but also afterwarde publisshed the same his vnaduised speache in open writing vnto the worlde as a man séekinge onely to conquere his Aduersarie but whether by right or by wronge by trueth or by falseheade he had no care But O gentle and easy Heretiques that vpon suche proufes woulde so lightly yéelde vnto S. Augustine Easy also be these Catholiques that in so childishe Gheasses wil geue credite to M. Hardinge Certainely S. Augustine for his mildenesse and sobrietie bothe in Disputation and also otherwise hath the prayse aboue al others Neither doothe there appeare in that whole booke againste Adimantus any token to the contrary Some parte of their variance grewe vpon occasion of these woordes Sanguis est Anima The Bloude is the Soule For declaration wherof S. Augustine without any manner Heate of Contention that may appeare saith thus Ita Sanguis est Anima quemadmodum Petra erat Christus So is the Bloude the Soule euen as the rocke was Christe And in the same Chapiter he ioyneth these thrée sentences al togeather The Bloude is the Soule The Rocke was Christe And This is my Bodie as beinge al bothe of like meaning and also of like manner of vtterance S. Augustine neuer knew any of these M. Hardinges lately inuented Holye Fourmes or Couertes or Secresies But in moste plaine wise he saithe Dabat Signum Corporis sui Christe gâ—ue a Token of his Bodie agréeinge therein bothe with him selfe and also with al other Ancient Catholique Fathers But if M. Harding not shewinge vs any suspition or token of inordinate Heate in that Reuerende Maister of the Churche of God maye tel vs onely of him selfe that he was thus vnaduisedly carried awaye with vehemencie of Disputation and tempest of talke Then maye he also easily dispatche al other the Ancient Learned Fathers and saye what so euer they wrote that liketh not him they wrote in a Rage and in their Furies But if S. Augustine were aliue he woulde rather saye That M. Hardinge were somewhat blowen awaye with the windes and waues of contention and had muche forgotten him selfe and talketh in his Heates he knoweth not or careth not what S. Ambrose vpon occasion expoundinge these woordes saithe thus Cùm Sanguinem hoc loco Animam diceret vtique significauit aliud esse Animam aliud Sanguinem VVhen Moses in this place called the Bloude the Soule doubtlesse he meante thereby that the Bloud is one thinge and the Soule an other notwithstandinge he séeme by woords to make them one Euen so likewise maye we saye When Christe vttred these woordes This Breade is my Bodie he meante that the Breade is one thinge and his Bodie an other notwithstandinge the woordes séeme to sounde otherwise M. Hardinge The .13 Diuision Gregorie Nazianzene Oratione 4. in Sanctum Pascha shewinge difference betweene the Passeouer of the Lawe whiche the Iewes did eate and that whiche we in the Newe Testamente dooe eate in the Mysterie of the Sacrament and that whiche Christe shal eate with vs in the life to come in the Kingedome of his Father vttereth suche woordes as whereby he calleth that we reeiue here a
Euangelium est Dei Verbi Domini Iesu Christi Praesentia ad humani generis salutem Incarnati The Gospel is the Presence of our Lorde Iesus Christe whiche is the Woorde of God Incarnate vnto the Saluation of Mankinde And therefore S. Augustine saithe Nostra Sacramenta dant Salutem Iudaeorum Sacramenta promittebant Saluatorē Non quòd iam acceperimus vitam aeternā sed quòd iam venerit Christus qui per Prophetas pronuntiabatur Our Sacramentes doo geue Sauation The Sacramentes of the Iewes promised a Saueour I speake not this for that we haue already atteined Euerlastinge life but for that Christe is already come that was pronounced by the Prophetes Out of these Fathers woordes M. Hardinge reasoneth in this wise The Brightnes of the Gospel is but a Figure in Comparison of that Brightnes that is to come Ergo Christes Bodie is secretely hidden vnder the outwarde Formes and Accidentes of the Sacrament Howe be it it maie soone appeare vnto the discrete and indifferent Reader that in al these woordes there is no manner mention neither of Secresie nor of Presence nor of Absence nor of Formes nor of Elementes nor of Accidentes nor in expresse woordes of any Sacramente Nazianzene notwithstandinge he mai◠seeme to touche the Sacrament of Christes Bodie yet in deede he speaketh onely of the Spiritual Foode of the knowledge of God and not of the Sacrament as it is plaine both by the place it self and also by the woordes that immediatly folowe after The woordes that went before are these Christus bibet nobiscum Nouum Vinum in Regno Patris Christe wil drincke with vs Newe Wine in the Kingdome of his Father The woordes that folowe are these Quis est hic porus quae est haec oblectatio Nostra quidem Discere illius verò Docere Doctrina enim etiam docenti alimenti instar est What is this Drinke and what is this Pleasure Of our parte it is to Learne of Christes parte it is to Teache For Doctrine euen vnto him that teacheth is a kinde of meate It is very muche for M. Harding thus to conclude his imaginations of the Sacrament by these Fathers that speake not one woorde of the Sacramēt Touching that is here alleged of Secrete and Priuie Beinge the Catholique Fathers doo confesse that Christe is in the Sacramentes of the New Testament as he was in the Sacramentes of the Olde So S. Augustine saith Quicunque in Manna Christum intellexerunt eundem quem nos Cibum Spiritualem manducauerunt As many as in Manna vnderstoode Christe fedde of the same Spiritual Breade that we feede of Againe he saith Videte ergo Fide manente Signa variata Ibi Petra Christus Nobis Christus quod in Altari Dei ponitur Beholde the Faith standinge one the Signes or Sacramentes are changed There the Rocke was Christe Vnto vs that thinge is Christe that is laide vpon the Aultar As Christe is nowe here so was Christe then there And as Christe is nowe in the Breade so was Christe then in the Rocke and none otherwise But what canne be so plaine as that Nazianzene him self writeth whome M. Hardinge hath chosen specially for his Authour These be his woordes Pellent me ab Altaribus At ego noui aliud Altare cuius ea omnia quae nunc videntur exemplaria tantùm sunt non manu aut ascia elaboratum Mentis opus est Contemplationis ascensus Ibi astabo acceptabilia offeram Sacrificium Oblationem Holocausta quae tantò praestantiora sunt quà m ea quae nunc aguntur quantò Veritas potior est quà m Vmbra They wil driue me from the Aultars or Communion Tables But I knowe an other Aultar whereof al the thinges that are nowe seene are but Samplars not wrought by hande or instrument It is the worke of the minde and the Eleuation of the harte There wil I stande and offer vp acceptable Sacrifices Whiche so farre exceede the Sacrifices that are made here as the Trueth exceedeth a Shadowe M. Hardinge The .14 Diuision Certaine fathers vse the woordes Signum Sacramentum that is Signe and Sacrament in the same signification S. Augustine In Libro Sententiarum Prosperi saith thus Caro eius est quam forma Panis opertam in Sacramento accipimus Sanguis eius quem sub vini specie sapore potamus Caro videlicet Carnis Sanguis est Sacramentum Sanguinis Carne Sanguine vtroque Inuisibili Spirituali Intelligibili Signatur visibile Domini nostri Iesu Christi Corpus palpabile plenum gratia omnium virtutum Diuina Maiestate It is his Fleashe that we receiue coouered with the Forme of Breade in the Sacrament and his Bloude that vnder the shape and sauoure of wine we drinke Soothly Fleashe is a Sacrament of Fleashe and Bloude is a Sacrament of Bloude by the Fleashe and the Bloude both Inuisible Spiritual intelligible our Lorde Iesus Christe his visible and palpable Bodie ful of the grace of al vertues and Diuine Maiestie is Signified or as it were with a Signe noted In these woordes of S. Augustine we see the fleashe of Christe called a Sacrament of his fleashe and the Bloude a Sacramente of his Bloude in as muche as they be couered with the Forme of Breade and VVine yet verily and in Substance present And likewise he letteth not to calle this Veritie or Trueth of the thinges them selues thus couertly exhibited a Signe of Christes Visible and Palpable Bodie so that the naminge of a Signe dooth not importe a separation from the Trueth but sheweth a distincte manner of the Truethe exhibited And therefore accordinge to the Trueth of the manner of exhibitinge it is not the Fleashe of Christe but the Sacrament of the Fleashe of Christe for that the Fleashe doth not exhibite it selfe in his owne shape but in a Sacrament The B. of Sarisburie In this saieinge of S. Augustine M. Hardinge séemeth specially to note these thrée woordes Forma Operta and Inuisibilis whiche beinge answeared I hoape the force of his collection wil soone appeare Firste if M. Hardinge wil saie that this woorde Forma must néedes be taken for the outwarde Shewe and Appearance of Breade then muste he néedes fal into a great inconuenience and become either a Patrone or a Scholar of the Olde Heretique Marcion who vpon the very same woorde erected his Heresie and of these woordes of S. Paule Formā serui suscepit reasoned then as M. Hardinge dooeth nowe Ergo Christe had nothing els but the outwarde Forme and Appearance or Shape of a Mans Bodie But it is knowen to the Learned that as wel emonge the Philosophers as also emonge the Olde Catholique learned Fathers these woordes Forma and Species are taken not onely for the outwarde Appearance but also for Nature and Substance if selfe So S. Hierome imagineth Christe to say Declinaui ad eos deserens Regna Coelorum vt cum eis vescerer assumpta Forma Hominis
Bloude the Capernaites hearinge his woordes imagined euen as M. Hardinge nowe dooth that he meante a very Fleashly Eatinge with their Bodily mouthes and therefore beganne to be offended and saide His speache was ouer harde and departed from him Upon occasion hereof S. Augustine writeth thus Ipsi erant duri non sermo Christus instruxit eos qui remanserant ait illis Spiritus est qui viuificat Caro autem nihil prodest Verba quae locutus sum vobis Spiritus sunt vita Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificabit vos They were harde Christes woorde was not harde Christe instructed them that remained and saide vnto them it is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken are Sprite and Life Vnderstande ye spiritually that I haue spoken Ye shal not Eate this Bodie that ye see neither shal ye drinke that Bloude that they shal sheadde that shal Crucifie me I haue recommended vnto you a certaine Sacrament Beinge Spiritually vnderstanded it wil geue you life These woordes be plaine of them selfe and neede no longe construction The difference that M. Hardinge hath diuised bytweene Christes Bodie in Substance and the self same Bodie in respecte of qualities is a vaine Glose of his owne without Substance For S. Augustine saith not as M. Hardinge woulde faine haue him to saie Ye shal not Eate this Bodie with your bodily mouth Quale videtis vnder suche Conditions and qualities of Mortalitie and Corruption as yowe nowe see it but Quod videtis that is Yowe shal not eate the same Bodie in Nature and Substance that nowe ye sée Neither was the Bodie of Christe at that time when he Ministred the holy Communion and spake these woordes to his Disciples endewed with any suche qualities For it was neither Spiritual nor Inuisible nor Immortal but contrarywise Earthly Uisible and subiecte to Death To be shorte S. Augustine speaketh not one woorde neither of this Carnal Presence nor of Secrete Beinge vnder Couerte nor saith as M. Hardinge saithe that the very Bodie of Christe is a Figure of Christes Bodie nor imagineth in Christe two sundrie sortes of Natural Bodies nor knoweth any one of al these M. Hardinges strange Collections Thus onely he saith Non hoc Corpus quod videtis manducaturi estis Touchinge your Bodily mouth Ye shal not Eate this Bodie of mine that ye see Of whiche woordes M. Hardinge contrary to S. Augustines expresse and plaine meaninge as his common wonte is concludeth the contrary Ergo with youre Bodily Mouth ye shal eate this self same Bodie in Substance that ye see Nowe for as muche as M. Hardinge wil saie Wée diuise Figures of our selues without cause and that Christes woordes are plaine and ought simply to be taken as they sounde without any manner Figure I thinke it therefore necessarie in fewe woordes to shewe bothe what hath leadde vs and al the Ancient Writers and Olde Doctours of the Churche thus to expounde the Woordes of Christ and also howe many and howe strange and monstrous Figures M. Hardinge with his Bretherne are driuen to vse in the Exposition of the same And to passe ouer al the Olde learned Fathers whiche in their writinges commonly cal the Sacrament a Representation a Remembrance a Memorie an Image a Likenes a Samplar a Token a Signe and a Figure c. Christe him self before al others seemeth to leade vs hereunto bothe for that at the very Institution of the holy Mysteries he saide thus Doo ye this in Remembrance of me And also for that in the sixth Chapter of S. Iohn speakinge of the Eatinge of his Fleashe he forewarned his Disciples of his Ascension into Heauen and shewed them that his very Natural Fleashe Fleashely receiued canne profite nothinge Moreouer it is not agréeable neither to the Nature of a Man Really and in deede to eate a mannes Bodie nor to a mannes Bodie Really and in deede without Figure to be Eaten For that S. Augustine saith were Flagitium facinus An horrible wickednes And againe he saithe Horribilius est humanam Carnem manducare quà m perimere Sanguinem humanum bibere quà m fundere It is a more horrible thinge to eate mannes Fleashe then it is to kille it and to drinke mannes Bloude then it is to shead it For this cause he concludeth Figura ergo est Therefore it is a Figure And in like manner Cyrillus saithe Sacramentum nostrum non asseuerat Hominis manducationem Our Sacrament auoucheth not the Eatinge of a man Againe in these woordes of Christe we finde Duo disparata that is two sundrie termes of sundrie Significations and Natures Panis and Corpus whiche as the learned knowe cannot possibly be Uerified the one of the other without a Figure By sides al this in euery of these clauses whiche so nearely touche Christes Institution there is a Figure To drinke the Cuppe of the Lorde In steede of the Wine in the Cuppe it is a Figure To drinke Iudgement Iudgement is a Spiritual thinge and cannot be dronken with the mouth Therefore it is a Figure My Bodie that Is geuen that Is broken in steede of That Shal be geuen and That Shal be broken is a Figure I am Breade Christe Really and in deede was no material Breade It is a Figure The Breade is the Communication of the Lordes Bodie In steede of these woordes It representeth the Communication of the Lordes Bodie It is a Figure The Cuppe is the Newe Testament The Cuppe in deede and verily is not the Newe Testament Therefore it is a Figure In euery of these Clauses M. Hardinge must needes see and confesse a Figure and so it appeareth that in the very Institution of Christes Holy Mysteries there are vsed a greate many and sundrie Figures al notwithstandinge both consonant to Reason and also agréeable to Goddes Holy woorde But nowe marke wel I beseeche thée good Christian Reader howe many and what kindes of Figures M. Hardinge and the reste of his companie haue benne forced to imagin in these cases First they saie This pronowne Hoc This signifieth not This Breade as al the Olde Writers vnderstande it but Indiuiduum Vagū whiche is neither Breade nor any certaine determined thinge elles but onely one certaine thinge at large in generalitie This Uerbe Est They expounde thus Est hoc est Transubstantiatur Suche a Figure as neuer was vsed of any Olde Authoure either Holy or Profane or Heretique or Catholique or Greeke or Latine In these woordes Take ye Eate ye This is my Bodie They haue founde a Figure called Hysteron Proterō whiche is when the whole speache is out of order and that set byhinde that shoulde goe before For thus they are driuen to shifte it and turne it This is
Christum persequuntur qui ab eo Christiani dicuntur Amici tui Deus proximi tui aduersus te appropinquauerunt stererunt Coniurasse videtur contrate vniuersitas populi Christiani a minimo vsque ad maximum A planta pedis vsque ad verticem non est sanitas vlla Egressa est iniquitas à senioribus Iudicibus Vicarijs tuis qui videntur regere populum tuum Arcem Sion occupauerunt apprehenderunt munitiones vniuersam deinceps liberè potestatiuè tradiderunt incendio Ciuitatem They are nowe become the persecutours of Christe that of his Name are called Christians O God thy frendes that are neâ—rest aboute thee approache neare and stande against the. The whole Vniuersal Bodie of Christian people seemeth to haue conspired against thee euen from the lowest vnto the highest Wickednes proceedeth forth from thy Vicares the elder Iudges that seeme to gouerne thy people Like heathens and Infidelles they haue inuaded thy Castel of Sion whiche is thy Holy Churche and haue taken al her holdes and freely and by authoritie haue throwen thy whole Cittie into the fier Againe he saith There remaineth nowe nothinge but that Antichrist the Man of sinne the Childe of perdition be reueled Seeinge therefore the Resolution of these Iudges is oftentimes vncertaine doubtful I wil not saie as S. Bernarde seemeth to saie vngodly and wicked we maie the more indifferently and the better saie nowe to M. Hardinge as S. Augustine sometimes saide to the Heretique Maximinus Nec ego Nicenam Synodum tibi nec tu mihi Ariminensem debes tanquam praeiudicaâ—urus obijcere Nec ego huius authoritate nec tu illius teneris Scripturarum authoritatibus noÌ„ quorumcunque proprijs sed quae vtriusque sint communes res cum re causa cum causa ratio cum ratione decertet Neither wil I prescribe against thee by the Councel of Nice nor mâ—ist thou prescribe against mee by the Councel of AriminuÌ„ Neither am I bounde to this Councel nor thou to that By the authoritie of the Scriptures whiche are neither thine nor mine but indifferent and common to vs both let vs compare mater with mater cause with cause and reason with reason Againe he saith in like sorte to the Heretique Cresconius Non debet se Ecclesia Christo praeponere c. Cum ille semper veraciter iudicet Ecclesiastici autem Iudices sicut homines plerunque fallantur The Churche saith S. Augustine maie not set her self aboue Christe c. For Christe euermore iudgeth truely but the Ecclesiastical Iudges as beinge menne are often dâ—ceiued Therefore wée appeale from the Churche to Christe From the partie to the Iudge From the Churche defourmed to the Churche Refourmed From a Churche particular to the Churche Catholique From the False to the True From the Newe to the Olde From a doubtful variable vncertaine vnaduised sentence to a Sentence most firme most stable most certaine most constante that shal stand for euer M. Hardinge The .8 Diuision Nowe if M. Iuel be not so precise in his iudgement of allowinge the firste sixe hundred yeeres after Christ as to condemne the Church that folowed in the next generation then we may allege vnto him the twelfthe Councel of Toledo in Spaine holden in the yeere of our Lorde 680. for proufe that many Masses were celebrated in one Churche in one day For the same appeareth plainely by this Decree of the Fathers there RelatuÌ„ nobis est quosdaÌ„ de Sacerdotibus non tot vicibus CoÌ„munionis Sanctae gratiaÌ„ sumere quot Sacrificia in vna die videntur offerre sed in vno die si plurima per se Deo offerant Sacrificia in omnibus se Oblationibus à Communione suspendunt in sola tantùm extrema Sacrificij Oblatione Communionis Sanctae gratiam sumunt Quasi non sit â—oâ—ies illis veâ—o singulari Sacrificio participandum quoties Corporis Sanguinis Domini nostri Iesu Christi in molatio facta constiterit Nam ecce Apostolus dicit Nonne qui edunt Hostias participes sunt Altaris Certum est quòd hi qui Sacrificantes non edunt 〈◊〉 sunt Dominici Sacramenti Quicunque ergo Sacerdotum demceps Diuino Altaâ—io Sacrificium Oblaturus accesserit se à Communione suspenderit ab ipsa qua se indecenter priuauit graâ—â—a Con munionis anno 〈◊〉 repuâ—â—um â—e nouerit Nam quale erit illud Sacrificium cui nec ipse Sacrificans particeps esse cognoscitur Ergo modis omnibus â—st tâ—nendum vt quoâ—â—escunque Sacrificans Corpus Sanguinem Domini nostri Iesu Christi in Altario iâ—molat toâ—â—s perceptionis Corporis Sanguinis Christi se participem praebeat It is shewed vnto vs that there be certaine Priestes who doo not receiue the grace of the Holy Communion so many times howe many Sacrifices they seeme to offer in one daye But if they offer vp to God many Sacrifices by them selues in one daye in al those Oblations they suspende them selues from the Coâ—â—â—nion and receiue the grace of the Holy Communion onely at the last Oblation of the Sacrifice as though they ought not so oftentimes to be partakers of that true and singular Sacrifice as the Sacrifice of the Bodie and Bloude of our Lorde Iesus Christ hath beene doone For beholde the Apostle saithe Be not they whiche eate Sacrifices partakers of the Aultar It is certaine that they who dooinge Sacrifice doo not eate be giltie of our Lordes Sacrament VVherefore what Priest so â—uer hereafter shal come vnto the Holy Aultar to offer Sacrifice and suspende him selfe from the Communion be it knowen vnto him that he is repelled and thrust awaye from the grace of the Communion wherof he hath vnseemely bereued him selfe wherby is meanâ—e that he standeth excommunicate for the space of one yeere For what a Sacrifice shal that be whereof neither he him selfe that Sacrificeth is knowen to be partaker wherefore by al meanes this is to be kepte that howe oftentimes so euer the Priest dooth Sacrifice the Bodie and Bloude of Iesus Christe our Lorde on the Aultar so oftentimes he receiue and make him selfe partaker of the Body and Bloude of Christe Here by the woorde Sacrifice and offeringe of the Sacrifice the Fathers vnderstande the daiely Sacrifice of the Churche 〈…〉 For though the woorde Missa be of great antiquitie and many times founde in the â—athers yet they vse more commonly the woorde Sacrifice Neither can the enemies of this Sacrifice expouâ—de this Canon of the inwarde Sacrifices of a mannes harte but of that Sacrifice whiche the Priest coâ—meth to the Holye Aultar to offer of the Sacrifice of the Bodie and Bloude of Christe our Lorde offered on the Aultar for so be their woordes where he receiueth the Grace of the Holy Communion whiche is the participation of the Bodie and Bloude of our Lorde Thus muche graunted as by any reasonable vnderstandinge it cannot be drawen nor by racking can
Sacrifice of the Bodie and bloud of our Lorde Iesus Christe whiche the Priest offereth on the aultar Next the trueth and real presence of the Bodie and Bloud of our Lorde in the Sacrifice offered Then Aultars whiche this Councel calleth diuine or holy for the diuine and holy thinges on them offered the Bodie and Bloud of Christ. Furthermore the 200 multitude of Masses in one day For they speake of many Sacrifices that is many Masses Plurima Sacrificia Lastly Priuate Masses For the woordes nec ipse Sacrificans rightly construed and weighed importe no lesse For where as no woorde in this Decree is vttered whereby it may appeare the people to be of necessitie required to receiue if the Priestes had receiued them selues at euery Masse no faulte had beene founde And if the people had receiued without the Priestes in this case it had been reason this Decree should otherwise haue been expressed And so it is cleare that at that time Priuate Masses were saide and doone The B. of Sarisburie The authoritie and credite of this Councel of Toledo is no parte of our question It was holden almoste seuen hundred yéeres after Christe And of greater Antiquitie M. Hardinge is hable to allege none Whiche thinge I trust the indifferent and discrete Reader wil wel remember Concerning these fiue notes whereof one onely toucheth this purpose As this Councel saithe The Priest offereth the Sacrifice at the Aultar or Holy Table euen so Leo saithe Euery of the whole Faithful people likewise offereth vp the same Sacrifice I say not any other but the very selfe same Sacrifice and that in as ample manner as it is offered by the Priest Touchinge Real presence M. Harding seemeth to doo as Children sometimes vse to doo that imagin horsemen and Banners and other strange miracles in the Cloudes It is onely his owne fantasie For there is no suche woorde or mention in the Councel The mater of Aultars is already answeared Priuate Masses and also Multitudes of the same consideration euermore had to the computation of the yeeres might easily be graunted without hinderance Yet hath not M. Harding in the space welneare of seuen hundred yeeres hitherto founde in one Churche more then twoo Masses in one daie al this his greate studie and trauaile therein taken notwithstandinge But the woordes of the Councel be plaine Plurima Sacrificia that is many Sacrifices and therefore saithe M. Hardinge many Masses Hereby it may appeare that M. Hardinge either considereth not his booke or els hath no great regarde to that he writeth His owne bookes wil reprooue his ouersight and shewe how much he is deceiued For Plurima in this place signifieth not Many that is neither sixe nor fiue nor foure nor three but onely twoo And for trial hereof I reporte me to the Glose it selfe vpon the Decrées The woordes be these Noâ—a hâ—c plurima dici de duobus Quia plura non licet Marke here that this woorde Plurima is spoken onely of two For to say moe Masses then â—woo it is not lawful M. Hardinge The .10 Diuision Now if M. Iuel refuse and reiecte the auctoritie of the Churche represented in that Councel then he giueth vs a manifest notice what marke we ought to take him to be of Then may we saie vnto him the woordes of S. Paule Nos talem consuetudinem non habemus nec Ecclesia Dei VVe haue no suche custome neither the Churche of God hath not to condemne the Churche And in this case he must pardon vs if accordinge to the precepte of Christe for that he wil not heare the Churche we take him for no better then a heathen and a Publicane The B. of Sarisburie To these simple Premisses M. Hardinge hath laied a large Conclusion If we heare not him and his Churche then are we Heathens and Publicanes God knoweth This is a very poore Brauerie In the Schooles it is called Petitio Principij and Fallacia Accidentis a deceiteful kinde of reasoninge without either grounde or good order I neede not to open it it is knowen vnto Children But doeth M. Hardinge thinke that euery man is an Heathen that reprooueth errour that discloaseth the Man of Sinne wisheth the Reformation of Goddes Churche Christe saide vnto the Scribes and Phariseis You haue made the house of God a denne of Theeues Hieremie saithe The labourers them selues haue trodden downe and torne the Vine of the Lorde The Prophete Esaie saithe Your Siluer is turned into Drâ—sse S. Bernarde saithe of the Bishoppes in his time Pro Mercenarijs habemus Diabolos c. In steede of hirelinges we haue Diuels from the toppe to the toe there is no parte leafte whole in the Churche of Rome Nicolaus de Clauengijs saith Calamitosa desolatio est in domo Dei There is a miserable desolation in the House of the Lorde Pigghius confesseth there be abuses in the Priuate Masse Latomus confesseth there is an errour in the Administration in One Kinde And wil M. Hardinge knowe al these by his owne priuie Marke Or muste Christe Hieremie Esaie S. Bernarde Pigghius and Latomus be taken for no better then Heathens and Publicanes Certainely touchinge these pluralities of Masses and this shameful profanation and waste of Goddes Holy Mysteries bothe Christe and his Apostles and al the Olde Catholique Fathers of the Primitiue Churche wil saie Nos huiusmodi consuetudinem non habemus nec Ecclesia Dei We haue no suche custome neither the Churche of God And to the wilful mainteiners of the same Christe wil saie Frustra colitis me docentes doctrinas praecepta hominum Ye woorship me in vaine teachinge the Doctrines and Commaundementes of men And where as M. Harding ye countenance and furnishe your errours by the name of the Churche Remember S. Iohn saithe Make no vauntes that ye be the Children of Abraham For God is hable euen of the stoanes to raise vp Children vnto Abraham And the Angel saithe in the booke of Reuelations Dicunt se esse Iudaeos noÌ„ sunt Sed sunt Synagoga Satanae They name them selues Iewes that is the people of God â–ª but they are not They are the Synagoge of the Diuel Now good Christian Reader that thou maiste sée how vainely M. Hardinge hath wandred throughout this whole treatie it may please thée to remember my first Negatiue Proposition touchinge the same whiche in effect is this They are not hable to shewe that within sixe hundred yeeres after Christe there were fiue Masses saide anywhere in any one Church in one daie throughout the worlde In whiche proposition twoo pointes are specially touched the number of Masses and the number of yéeres To prooue the Affirmatiue hereof M. Hardinge hath alleged the Councel of Antisiodorum and the Councel of Toledo either of them beinge without the compasse of sixe hundred yéeres He hath also alleged Leo an ancient Bishop of Rome
That receiueth the Sacramente of Christes Bodie and yet neuerthelesse is persuaded as the Heretique Eutyches was that Christe in deede hath no Bodie And in this sense S. Augustine seemeth to saie Mors illi erit non Vita qui mendacem putauerit Vitam The receiuinge of the Sacramente shal be Death and not life vnto him that thinketh that Christ beinge the life it selfe was a lyer Deliueringe these holy Mysteries as the Sacramente or Pleage of his Bodie him selfe in deede hauinge no Bodie So likewise Prosper Aquitanus Christum à Populo Iudaico fuisse occisum nullus iaÌ„ ambigit Christianus Cuius Sacrum SanguineÌ„ omnis nunc terra accipiens clamat Amen Vt neganti ludaeo quòd occiderit Christum recté dicatur à Deo Vox Sanguinis fratris tui clamat ad me de terra Whether Christe were slaine of the Iewes or no there is no Christian man nowe that can stande in doubte For nowe al the Earth receiueth his holy Bloude and crieth Amen Therefore yf the Iewe wil denie that euer he slewe Christe God maie iustly saie vnto him The voice of the Bloude of thy Brother crieth vnto me from the Earth So S. Chrysostome Haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Layeinge foorth these Mysteries we stoppe their mouthes For yf Christe dyed not whoe 's Signe then and whoe 's Token is this Sacrifice Thus by the iudgemente of these learned Fathers Eutyches the Heretique or any other that denied either the Bodie or the Death of Christe might soone be reproued euen by the receiuinge of these holy Mysteries For they receiue the Sacramente yet denie the thinge it selfe that is represented by the Sacramente so as Leo saith they dispute against the thinge it selfe that they receiue And thus Leo him selfe plainely expouÌ„deth openeth his owne meaninge QuaÌ„ sibi in huius SacrameÌ„ti praesidio SpeÌ„ relinquuÌ„t qui in Saluatoris nostri corpore negaÌ„t Humanae substantiae veritatem Dicant quo Sacrificio sint reconciliati Dicant quo Sanguine sint redempti What hope doo they leaue them selues in the healpe of this Sacramente that say There is no Trueth of the Substance of Man in the Bodie of our Saueour Let them tel mee by what Sacrifice thei are reconciled Let them tel mee with what Bloud thei are Redeemed By these Holy Fathers it is plaine that who so receiueth the Holy Mysterie of Christes Bodie and yet thinketh and holdeth that Christe in déede hath no Bodie as Eutyches the Heretique did he disputeth againste that thinge it selfe that he receiueth For Gelasius saithe Hoc nobis in ipso Domino Christo sentiendum est quod in eius Imagine profitemur We muste thinke the same of Christe the Lorde him selfe that wee professe in the Sacramente whiche is his Image And therefore in the Communion Booke that beareth the name of S. Iames it is written thus Quoties cunque comederitis hunc panem hunc Calicem biberitis Mortem Filij Hominis annuntiatis donec veniat Populus respondet Credimus Confitemur As often as ye shal eate this Breade or Drinke this Cuppe ye doo publishe the Death of the Sonne of Man vntil he come Hereto the people maketh answeare Wee Beleeue it and wee Confesse it This is it that S. Ambrose S. Chrysostome Leo Clementâ—cal Amen And this is that vndoubted Trueth of Christes Bodie not in the Sacrament as M. Hardinge imagineth but in the Unitie of One Personne that Leo defendeth against the Heretique Eutyches Bessarions Authoritie in these cases cannot be greate bothe for that he was but of very late yéeres therefore a very yonge Doctour to be alleged and also for that being promoted to the Bishoprike of Tusculum and made a Cardinal of Rome in the late Councel of Florence contrary to the mindes and iudgementes of the reste of his Brethren of Graecia he openly flattered and yelded him selfe vnto the Pope M. Hardinge The .3 Diuision And that the people shoulde geue their consente and applie their Faithe to this trueth without errour and deceite and that by saieinge Amen they should then Beleeue and Confesse The Breade and VVine to be made the Bodie and Bloude of Christe 214 when it was made in deede and not els for so were it a greate errour for this cause Iustinian the Emperour made an ordinance that the Bishoppes and Priestes should to this intent pronounce their Seruice plainely distinctly and so as it might be vnderstanded that the people might answeare Amen whiche is to be referred to eche parte of the Seruice but specially to the Consecration that they might beleeue and Confesse it was the Bodie and Bloude of Christe 215 when it was in deede and not so confesse when it was not whiche might happen if they hearde not the VVoordes of Consecration plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrained as pertaininge onely to the Greeke Churche wherein he liued 216 and not to be stretched further to serue for proufe of al the seruice to be had and saide in the vulgare tongue in the VVeste Churche as to that purpose of our newe teachers it is vntruely alleged The B. of Sarisburie So many Untruethes in so litle roome so constantely to be auouched without blushinge Where is the Feare of God Where is the Reuerence of the Reader Where is shame become Firste neither doothe that godly Emperour Iustinian once mention or touche this Newe Fantasie of M. Hardinges Doctrine nor did the Gréeke Churche as it is sufficiently already prooued euer hitherto consente vnto the same Wil M. Hardinge make the worlde beléeue that the people openly in the Churche gaue their consentes vnto that thing that they neuer beléeued but knewe vndoubtedly to be an erroure Is he hable to allege not one Councel not one Doctour not one Father that euer expounded Amen in this sorte Is the mater so miserable and so bare that no honest witnesse wil speake for it Or muste M. Hardinges bare woorde without Scripture Councel Doctoure or Father be taken for the Doctrine of the Churche The Emperours woordes are plaine Wee commaunde al the holy Bishoppes and Priestes to minister the holy Oblation and the Sacramente of Baptisme and other Praiers not cloasely or in Silence as the manner is nowe in the Churche of Rome but with a lowde voice that may be hearde of the Faithe ful people not to testifie M. Hardinges Transubstantiation whiche then was not knowen but that the hartes of the hearers may thereby bothe the more be humbled to repentance and also the more be sturred to glorifie God If the pronouncinge of these twoo Syllables Amen bee proufe sufficient to warrant Transubstantiation then may wee easily finde the same Transubstantiation not onely in the Sacramente of Christes Bodie but also in the Sacramente
euen so the Sacrifice that Christ once made vpon the Crosse remaineth stil in ful force effectual and perfite and endureth for euer Therefore S. Paule saithe Christe hath an euerlastinge Priesthoode and liueth stil that he may stil pray for vs. And therefore God the Father saithe vnto him and to none other either Man or Angel or Archangel Tu es Sacerdos in aeternum Thou art a Priest for euer And therefore S. Chrysostome compareth this Sacrifice to a moste soueraine salue that beinge once laide to the wounde healeth it cleane and needeth no more laieinge on Likewise S. Cyprian saithe Nec Sacerdotij eius paenituit Deum quoniam Sacrificium quod in Cruce obtulit sic in beneplacito Dei constat acceptabile perpetua virture confistit vt non minùs hodiè in conspectu Patris Oblatio illa sit efficax quà m ea die qua de saucio latere Sanguis Aqua exiuit semper reseruatae in Corpore plagae Salutis Humanae exigant pretium It neuer repented God of Christes Priesthoode For the Sacrifice that he offered vpon the Crosse is so acceptable in the good wil of God and so standeth in continual strength and Vertue that the same Oblation is no lesse acceptable this daie in the sight of God the Father then it was that day when Blould and Water ranne out of his Wounded side The Skarres reserued stil in his Bodie doo weighe the price of the Saluation of Man But M. Hardinge condemneth vs al for Foolishe and Wicked people For Foolishe I know not why Neither is it thought a wisemannes parte either greately to mislike other mennes wittes or ouermuche to like his owne How be it who so speaketh as neuer wiseman spake and yet him selfe vnderstandeth not what he speaketh as in this case it is thought M. Harding dooth hath no greate cause in this behalfe to charge others with folie Of the other side what so euer Mortal man presumeth to offer vp Christe in Sacrifice and dareth to desire God the Father so fauourably to beholde his owne onely Sonne as in olde times he behelde the Oblation of Abel or of Melchisedek and is not afraide therewith to beguile the simple and to mocke the worlde as M. Hardinge doothe daily at his Masse he can not wel excuse him selfe of open wickednesse Notwithstandinge this matter is easily answeared For saith he wee Sacrifice not Christe againe The Oblation that Christe made vpon the Crosse and ours in the Masse is al one And this Sacrifice Christe hath commaunded vs to continew vntil his comminge If M. Harding make the selfe same Sacrifice that Christe made vpon the Crosse then is he A Prieste after the order of Melchisedek And so The Kinge of Iustice The Prince of Peace and a Prieste for euer without Successour For these titles be incident to the Priesthoode of Melchisedek whiche neuerthelesse I thinke M. Hardinge of his modestie wil not acknowledge And without the same he cannot offer vp to God the same Sacrifice that Christe offered vpon the Crosse. And where he saithe Christe hath commaunded him and his Felowes to make and continew this Sacrifice vntil his comminge If he had meante simply and plainely he would haue shewed either when or where or by what woordes Christe gaue him this Commaundement For so large a Commission is woorthy the shewinge And it were greate boldenesse to attempte suche a mater without Commission M. Hardinge The .8 Diuision Now for further proufe of the offeringe and Sacrificinge of Christe of those woordes of our Lorde Doo this is my remembraunce to recite some Testimonies of the Fathers First Dionysius S. Paules Scholar and Bishop of Athenes writeth thus Quocirca reuerenter simul ex Pontificali officio post sacras diuinorum operum laudes quòd hostiam salutarem quae super ipsum est litet se excusat ad ipsum primò decenter exclamans Tu dixisti Hoc facite in meam commemorationem VVherefore the Bishop saith he reuerently and accordinge to his Bishoply office after the holy prayses of Goddes workes he excuseth him selfe that he taketh vpon him to offer that healthful Sacrifice whiche is aboue his degree and worthinesse crieinge out first vnto him in seemely wise Lorde thou hast commaunded thus saieinge Doo this in my remembrance By these woordes he confesseth that he coulde not be so hardy 225 as to offer vp Christe vnto his father had not Christe him selfe so commaunded when he saide Doo this in my remembrance This is the Doctrine touchinge this Article that Saincte Paule taught his Scholars whiche M. Iuel denieth The B. of Sarisburie Here maiste thou gentle Reader easily see that M. Hardinge either had not that abundance of Stoare whereof notwithstandinge he hath made vs so large a promise or els had no greate regarde vnto his choise For Dionysius hath no token or inkling of any suche Sacrificinge of the Sonne of God vnto his Father But clearely in moste plaine wise he sheweth the difference that is bitweene the Sacrifice of the Crosse and the Sacrifice of the Holy Communion Thesâ— be his woordes The Priest extolleth those thinges that Christe wrought in his Fleashe vpon the Crosse for the Saluation of Mankinde and with Spiritual eies beholdinge the Spiritual vnderstandinge thereof draweth neâ—re to the Figuratiue Sacrifice of the same Here Dionysius calleth not the Ministration of the Holy Mysteries the Sacrificingâ— of Christe vnto his Father as M. Hardinge woulde force vs to beleeue but a Figuratiue Sacrifice that is a Figure or a Signe of that greate Sacrifice And Pachymeres the Paraphrast expoundeth the same woordes in this wise â–ª 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He commeth to the Breade and the Cuppe Then the Prieste saith Dionysius after certaine Praiers and Holy Songes excuseth him selfe as not woorthy to make that Sacrifice and pronounceth these woordes out with a lowde voice Tu dixisti c. Thow hast saide Doo this in my Remembrance Hereof M. Hardinge concludeth thus The Priest excuseth him selfe Ergo He Offereth vp the Sonne of God vnto his Father A yonge Sophister woulde neuer so vnskilfully frame his argumentes Otherwise the Respondent might easily saie Nego Consequentiam Consequens For what order or sequele is there in this Reason Howe maie this Antecedente and this Consequente agrée togeather M. Hardinge knoweth there be other sundrie causes wherefore the Prieste shoulde excuse his vnwoorthinesse and not this onely that he imagineth The Prieste in the Liturgie or Communion that beareth the name of S. Basile praieth thus Fac nos idoneos vt tibi Offeramus SacrificiuÌ„ Laudis Make vs meete to offer vnto thee not Christe thine onely Sonne but the Sacrifice of praise In like manner Nazianzene saithe Howe can they or dare they offer vnto God he saith not The Bodie of Christe Really and in deede but the Figure of these greate Mysteries But M. Hardinge beinge vtterly voide of other reasons prooueth his imagined
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
cùm a nobis Laudes Gratiarum actiones accipis Then shalt thou receiue Sacrifice either when thou offerest thee selfe vpon thy Crosse for vs vnto thy Father or when thou receiuest of vs Praises and Thankesgeuinge Neither hath God appointed any certaine order of owtwarde priesthoode to make this Sacrifice Euery Faitheful Christian man hath Authoritie to offer vp and to make the same Howe be it this I meane not of the Ministration of the holy Sacraments whiche onely perteineth vnto the Minister but onely of the Oblation and makinge of this Spiritual Sacrifice Thus muche I saie least any man either of malice take occasion or of ignorance be deceiued S. Cyprian saithe Omnes qui à Christi nomine dicuÌ„tur Christiani offeruÌ„t Deo Quotidianum Sacrificium ordinari à Deo Sanctimoniae Sacerdotes Al that of Christe be called Christians offer vp vnto God the daâ—â—y Sacrifice beinge ordeined of God priestes of holines Origen saithe Omnes quicunque c. Al that are bathed with the holy ointemente are made Priestes euen as Peter saithe vnto the whole Churche Yowe are the Chosen Stocke and the Kingely Priesthoode S. Augustine saithe Holocaustum Dominicae Passionis offerâ— quisque pro peccatis suis Euery man offereth vp the Sacrifice of our Lordes PassioÌ„ for his owne sinnes S. Ambrose saithe Inuicem expectate vt multorum Oblatio simul celebretur Waite ye one for an other that the Sacrifice of many maie be offered togeather S. Chrysostome saithe In Mysterijs nihil differt Sacerdos à Subdito In the holy Mysteries the Ministration onely excepted the Priest differeth nothinge from the People It appeareth by these Ancient learned Fathers that euery Christian man is bounde to offer vp the Unblouddy and Daily Sacrifice of the Newe Testamente and that in as ful and ample sorte as is the Priest And therefore M. Hardinge him selfe saithe euen in the very Canon of his Masse Memento Domine famulorum famularumque tuarum omnium Circunstantium pro quibus tibi offerimus vel qui tibi offerunt hoc Sacrificium Laudis Remember o Lorde thy Seruantes and al them that stande aboute for whom wee offer vnto thee or els whiche doo offer vnto thee this Sacrifice of praises Out of S. Augustines woordes M. Hardinge in the ende concludeth thus Christe is a Prieste after the order of Melchisedek Ergo The Priest hath Authoritie to offer vp the Sonne of God in Sacrifice vnto his Father It were harde to tel vs howe this Antecedente and this Consequente came togeather Noman hath Authoritie thus to mince his Logique but M. Hardinge Christe onely is that Priest for euer accordinge to the order of Melchisedek He hath made an endles Sacrifice He him selfe hath offered vp him selfe vnto God his Father vpon the Crosse. Therefore God the Father saithe vnto him Thowe art that Priest for euer not any mortal Creature or worldly wight but thou onely beinge bothe God and Man art that Priest for euer S. Paule saithe Wee are made perfite and Sanctified by that one Sacrifice once made vpon the Crosse. S. Iohn the Euangelist saithe He is the propitiation and Sacrifice for our sinnes S. Peter saithe He carried our sinnes in his Bodie vpon the Tree S. Paul saithe God was in Christe reconcilinge the worlde vnto him selfe Therefore S. Iohn the Baptiste saithe Beholde that Lambe of God that taketh awaie the sinnes of the worlde Yf M. Hardinge and his felowes doubte hereof as they seeme to doo let Christ him selfe beare witnesse to the price of his owne Bloude Hanginge vpon the Crosse and yeldinge vp the Sprite he sealed vp al with these woordes Consummatum est That is to saie This is the Sacrifice for sinne Hereby my Fathers wrathe is pacified hereby al thinges are made perfite This Sacrifice is but one wée maie looke for none other It is ful and perfite wée maie looke for no better S. Peter saithe Christe offereth vp vs vnto God his Father S. Paule saithe Through Christe wee haue accesse to the Throne of Glorie What then meaneth M. Hardinge thus to tel vs and to beare the worlde in hande that contrary wise he hath Authoritie to offer vp Christe and to presente him before the Throne of Glorie Or howe dareth he to desire God to receiue his onely begotten Sonne into fauoure and fauourably and fatherly to looke vpon him at his request For thus he biddeth his praier euen in his Canon euen in the secreteste and deuouteste parte of his Masse Super quae propitio ac sereno vultu c. Vpon these thinges that is to saie saithe Gabriel Biel vpon the Bodie and Bloude of Christe thy Sonne O Lorde looke downe with a Merciful and a cheereful countenance and receiue the same the Bodie and Bloude of thy Sonne as thowe diddest in olde times receiue the Sacrifice of Abel and of Abraham whiche was a weather or a calfe or some other like thinge Thus he not onely taketh vpon him to praie for Christe but also compareth the Sacrifice of the Sonne of God with the Sacrifice of brute Cattaile Yf he denie any parte hereof his owne Canon his owne Massebooke wil reprooue him Yf this be not Blasphemie what thinge can be called Blasphemie But God wil answeare suche a Blasphemous rashe Sacrificer I knovv my Sonne In him my harte is pleased But vvhat arte thou VVho bade thee thus to praie VVho required sutche Sacrifice at thy hande O M. Hardinge God open the eies of your harte that yowe maie sée the miserable nakednes of your side Deceiue not your selfe Mocke not the World Consider better of your Authorities Of al the holy learned Fathers of whom ye tel vs ye haue suche stoare ye are not yet hable to shew vs one either Greeke or Latine or Heretique or Catholique from the risinge of the Sonne to the Sonne goeinge downe that euer saide as yowe saiâ— A mortal man hath Authoritie and power to offer vp in Sacrifice the Sonne of God Talke of your stoare when ye haue tried it better Thraso wil talke of that he hath not And somewhat it maie serue to fraie the simple But the wise wil thinke it folie FINIS THE XVIII ARTICLE OF RECEIVINGE FOR OTHERS The B. of Sarisburie Or that the Priest had then authoritie to Communicate and to receiue the Sacramente for others as they doo M. Hardinge The .1 Diuision VVhat you woulde say M. Iuel I wote not what you say wel I wote Verily wee doo not communicate ne receiue the Sacrament for an other Neither hath it euer beene taught in the Catholike Churche that the Priest receiue the Sacrament for an other 231 VVee receiue not the Sacrament for an other no more then wee receiue the Sacrament of Baptisme or the Sacrament of Penance or the Sacrament of Matrimonie one for an other In deede the Priest saith Masse for others where he receiueth that he hath offered and
in Remembrance and in Grace Germanus hereof writeth thus Non amplius super terram sumus Sed in Throno Dei Regi assistimus in Coelis vbi Christus est Wee are no lenger vpon the Earthe but wee are assistante vnto the Kinge in the Throne of God in Heauen where Christe is For that Lambes sake whom wee thus sée and thus haue Presente what so euer wée praie our teares begge not in vaine For he is our Aduocate and Mediatour and euermore maketh intercession for vs. What so euer wée desire the Father in his name shal be donne vnto vs. Thus the Angels and Archangels as Chrysostome by waie of amplification saithe liftinge vp and shewinge foorth and presentinge vnto God in Heauen that Bodie of Christe make their Praiers for Mankinde and thus they saie For them wee Praie o Lorde whom thou louedste so tenderly that for their Saluation it pleased thee to suffer Death and to yelde thy Soule vpon the Crosse For them wee praie for whom thou hast geuen thy Bloude and offered vp this Bodie This certainely is the meaninge of Chrysostomes woordes And therefore he saithe againe Whether wee Praie for the Churche or for the Ministers or for the increase of the Earthe our Praiers are acceptable vnto God onely in Christe and for his sake Touchinge that he writeth further of the Presence and Assistance of Angels and Heauenly Powers it is the ordinarie manner and course of Chrysostomes eloquence and serueth him bothe to bewtifie the mater and also to sturre vp and inflame the hearers mindes and that not onely in the time of the holy Mysteries but also at al other holy assemblies and Publique praiers For thus he saith vnto the people Angeli sunt vbique maximè in domo Dei Adsunt Regi omnia plena sunt Incorporeis illis Virtutibus The Angels of God are euerywhere but Specially in the House of God They are assistanâ—e vnto the Kinge and al places are ful of Spiritual Powers In like manner of amplification he saithe The Martyrs are here Presente in the Churche Yf thou wilt see them open the eies of thy Faithe and thou shalt see a greate companie So saith S. Basile The Angels of God are presente emongst vs and marke and register them that keepe their fast So saithe Tertullian Let noman be harde to beleeue that the holy Angel of God is Presente and tempereth the Water to the Saluation of man This is it that Chrysostome meaneth by his vehemente Exornation of the Presence of Angels And where as M. Hardinge saithe he hath passed ouer a Hundred Authorities and moe that might be alleged to like purpose this is one of his accustomed colours and an artificial shifte of his Rhetorique Uerily hitherto he hath not founde one Authoritie to prooue that thinge that is in question M. Hardinge The .2 Diuision S. Ambrose in his funeral Oration of the Death of Valentinian the Emperour calling the Sacrament of the Aultar the holy and heauenly Mysteries and the Oblation of our Mother by whiche terme he vnderstandeth the Churche saithe that he wil prosecute the holy Soule of that Emperour with the same This Father writinge vpon the .38 Psalme exhorteth priestes to folowe Christe that as he offered for vs his Bloude so Priestes offer Sacrifice for the People His woordes be these Vidimus Principem Sacerdotum c. VVe haue seene the Prince of priestes comminge vnto vs wee haue seene and heard him offeringe for vs his Bloude Let vs that be priestes folowe as we can so as wee offer Sacrifice for the People though weake in merite yet honorable for the Sacrifice c. The B. of Sarisburie This obiection is easily answeared S. Ambrose saithe that in the Congregation and in the time of the holy Mysteries he woulde offer vp vnto God praises and Thankesgeuinge for that Godly Emperour Ualentinian But he saithe not That he woulde offer Christe the Sonne of God vnto God his Father or receiue the Sacramente for the Emperour Therefore M. Hardinge might wel haue past this Authoritie ouer emonge the reste Neither did S. Ambrose thinke that the Emperour Ualentinian was in Purgatorie whereas M. Hardinge imagineth he might be relieued but contrarywise he presumeth him vndoubtedly to be in Heauen For thus he writeth of him Quae nam est haec anima c. What is this Soule that looketh foorth as the Daie Starre bewtiful as the Moone Chosen as the Sunne O blissed Soule thou lookest downe from abooue vpon vs being here beneath Thou hast escaped the darknes of this World Thou art bright as the Moone Thou shineste as the Sunne Further he saithe CuÌ„ fratre Coniunctus Aeternae Vitae fruitur Voluptate Beati ambo Beinge now with his Brother he enioieth the pleasure of euerlastinge life Blissed are they bothe Therefore the Sacrifice that S. Ambrose made was not a Propitiatorie or Satisfactorie or other like Masse whereby M. Hardinge thinketh him selfe hable to baile soules out of Purgatorie but onely a Sacrifice of Thankesgeuinge for that Godly Emperoure beinge nowe in Heauen The other place of S. Ambrose as it nothinge toucheth this question so it is already answeared fully and at large Artic. 6. Diui. 7. And Artic. 17. Diui 12. M. Hardinge The .3 Diuision That the oblation of the Masse is profitably made for others S. Gregorie witnesseth very plainely Homilia 37. expounding the place of S. Luke cap. 14. Alioqui legationem mittens ea quae pacis sunt postulat Elles he sendeth foorth an Ambassade and sueth for peace Hereupon he saithe thus Mittamus ad Dominum legationem nostram flendo Sacras Hostias offerendo Singulariter namque ad absolutionem nostram oblaâ—a cum lachrimis benignitate mentis Sacri Altaris Hostia suffragatur Let vs sende to our Lorde our Ambassade with weeping geuing Almose and offering of holy Hostes. For the Hoste of the holy Aultar that is the Blessed Sacrament offered with teares and with the merciful bountie of our minde helpeth vs singularely to be assoiled In that homilie he sheweth that the oblation of Christes Bodie in this Sacrament Present whiche is done in the Masse is helpe and comfort not onely to them that be Present but also to them that be Absent bothe quicke and deade whiche he proueth by examples of his owne knowledge VVho so listeth to see antiquitie for proufe hereof and that in the Apostles time Bishops and Priestes in the dreadful Sacrifice offered and praied for others as for euerystate and order of men and also for holesomenesse of the ayer and for fertilitie of the fruites of the Earth c. let him reade the eighth booke of the Constitutions of the Apostles set foorth by Clement The B. of Sarisburie Praier for the Deade is none of those Articles that M. Hardinge hath taken in hande to prooue And therefore as his manner is he sheweth vs one thinge for an other This kinde
the Price thou shalt receiue the Remission of thy sinnes Likewise againe he saithe Christus factus est Hostia Propitiatio pro peccatis Quae Propitiatio ad Vnumquenque venit per viam Fidei Christe is made the Sacrifice and Propitiation for Sinne. Whiche Propitiation commeth or is applied to eche man not by the Masse but by the waye of Faithe This is the moste certaine and vndoubted Application of the Merites and Deathe of Christe S. Paule saith God hath set Christe to be our Reconciler through Faitâ—e by the Mediation of his Bloud FINIS THE XX. ARTICLE OF OPVS OPERATVM The B. of Sarisburie Or that it was then thought a sounde Doctrine to teache the people that the Masse ex Opere Operato that is euen for that it is saide and donne is hable to remooue any parte of our Sinnes M. Hardinge The .1 Diuision In deede the Doctrine vttered in this Article is false and derogatorie to the Glorie of our Sauiour Christe For thereby the honour of Christes Sacrifice whereby he hath once satisfied for the sinnes of al shoulde be transferred to the woorke of the Prieste whiche were greate wickednes and detestable blasphemie And therefore we wil not require M. Iuel to yelde and subscribe vnto this Article For we graunte this was neuer thought a sounde doctrine within sixe hundred yeeres of Christes Ascension nor shal be so thought within sixe thousande yeeres after the same of any man of sounde beleefe 234 Neither hath it beene at any time taught in the Catholike Churche how so euer it liketh our aduersaries to charge the Scholastical Doctours with the sclaunderous reporte of the contrary For it is Christe onely and none other thinge that is able to remoue our sinnes and that hath he done by the Sacrifice of his body once done vpon the Crosse. Of whiche Sacrifice once performed vpon the Crosse with sheddinge of his Bloude this vnblouddy Sacrifice of the Aulter whiche is the daily Sacrifice of the Churche commonly called the Masse is a sampler and a commemoration 235 in the whiche we haue the same Body that hanged on the Crosse. Neither is it a sampler or commemoration onely but the selfe same Sacrifice whiche was offered on the Crosse a sampler or commemoration in respect of the manner for that it is done without bloud sheddinge the selfe same for that the thinge which is offered is the same that was offered on the Crosse. And where as we haue nothinge of our selues that we may offer vp acceptable to God we offer this his Sonnes Body as a moste acceptable Sacrifice beseechinge him to looke not vpon our woorthines our acte or worke but vpon the face of Christe his deere Sonne and for his sake to haue mercie vpon vs. And in this respecte we doubte not this blessed Sacrifice of the Masse to be vaileable and effectual ex opere operato that is not as M. Iuel interpreteth for that the Masse is saied and done referringe Opus Operatum to the acte of the Prieste not so but for the woorke wrought it selfe whiche God him selfe worketh by the Ministerie of the Prieste without respecte had to his merite or acte whiche is the Body and Bloude of Christe whose breakinge and sheddinge is in this mystical Sacrifice so farre as the holy Ghost hath thought expedient for maÌ„nes behâ—ofe represented shewed and recommended to memorie VVhiche Body and Bloude when it is 236 accordinge to his commaundement offered vp to God is not in regarde of our woorke but of it selfe and of the holy Institution of his onely begoten Sonne â–ª a most acceptable Sacrifice vnto him bothe for quicke and Dead where there is no stoppe nor lette to the contrarie on the behalfe of the receiuer The Dead I meane suche onely as through Faithe haue recommended them selues to the redemption wrought by Christe and by this Faithe haue deserued of God that after their departure hence as S. Augustine saithe this Sacrifice might profite them The B. of Sarisburie These woordes Opus Operatum Opus Operans Opus Operantis as they are strange and Barbarous so are they not founde neither in the Scriptures nor in the Olde Doctours nor in any Ancient Councel but haue béene lately diuised by Certaine Newe Scholastical Doctours of M. Hardinges owne side who notwithstandinge cannot yet wel agrée vpon their owne diuise nor can certainely tel vs what they haue founde Opus Operantis some of them cal the VVoorke and woorthinesse of the Prieste But Innocentius â— â–ª rather calleth Opus Operantis The Prieste him selfe Likewise aboute these Woordes Opus Operatum they haue made muche a dooâ— and yet are not wel resolued of it what it shoulde be Scotus and Biel saie It is the Consecration the Oblation and the Receiuinge of the Sacramente Gerson saithe It is the VVoorde of the Creatour and the power of the Holy Ghost Pigghius saithe It is the wil of God that appointed the Sacramente to this purpose Gropper of Colaine saithe It is the Bodie of Christe How be it it were harde to saie either that Christes Bodie is a Woorke or that any Woorke is Christes Bodie It were a pointe of Maisterie to make al these coâ—trary Resolutions agrée in one Thus it fareth euermore where as menne shoote without a marke How be it if neither M. Hardinge nor any other of his felowes for him be hable to finde these woordes Opus Operatum in any Ancient Doctour or Councel then notwithstandinge the greate multitude of his Woordes my Assertion standeth stil true But if he and others of his side haue maineteined this Doctrine euen in suche sorte as I haue vttered it then by his owne Confession they haue deceiued the worlde by wicked and blasphemous Doctrine to the greate Derogation of the Glorie and Crosse of Christe And for as muche as M. Hardinge séemeth nowe to blushe at his owne Termes and therâ—fore beginneth to shunne and to shifte the same by vaine and friuolous expositions it shal not be amisse to open the true meaninge thereof bothe by the Olde Recordes of the Ancient Writers in whose daies the like folie began to growe and was then reprooued and also by the plaine woordes of M. Hardinges owne allowed Doctours S. Augustine saithe There were some in his time that thought and taught the people that if a man had béene Baptized and had once receiued the Communion notwithstandinge he liued wickedly and mainteined Heresies and wilful Doctrine yet he coulde not be condemned onely bicause he was Baptized and had once receiued the Holy Communion which thinge now is called Opus Operatum Chrysostome saithe Mulieres parui pueri pro magna custodia ad collum suspeÌ„dunt Euangelia VVeemen and yonge Children for greate safetie hange the Gospel at their neckes They thought the Gospel it selfe and of it selfe coulde saue them from al missehappes not bicause thei beléeued in it but onely bicause it was
facite in meam commemorationem inuenies quòd ista est commemoratio sola quae propitium faciat Deum If thou looke to that commemoration whereof our Lorde saithe Doo this in my Remembraunce or in commemoration of mee thou shalte finde that this is the onely commemoration that maketh God merciful S. Augustine saithe thus Nemo melitis praeter Martyres meruit ibi requiescere vbi hostia Christus est Sacerdos scilicet vt Propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyres to reste there where Christe is bothe the Hoste and the Prieste 238 he meaneth to be Buried vnder the Aulter to the intent they mighte atteine Propitiation by the Oblation of the Hoste But here to auoide prolixitie in a matter not doubteful I leaue a number of places whereby it may be euidently prooued that the Masse is a Sacrifice propitiatorie in this degree of propitiation bothe for the Quicke and the Dead the same not beinge specially denied by purporâ—e of this Article Thus we haue declared as we mighte superficially treatinge of this Article that the Masse is a Sacrifice Propitiatorie bothe Ex Opere operato that is throughe the merite of Christes Body that suffered on the Crosse whiche is here Opus Operatum and is by Christe through the ministerie of the Prieste in the Masse offered Truly but in Mysterie and also Ex opere operante that is through the dooinge of the Prieste if he haue the Grace of God and so be acceptable but in a farre lower degree of Propitiation whiche is called Opus operans or Opus operantis And this is the doctrine of the Churche touchinge the valour of the Masse Ex Opere Operato whereby no parte of Christes Glorie is impaired The B. of Sarisburie Touchinge the woorthinesse of the Prieste whiche they cal Opus Operantis it appeareth M. Hardinge coulde partely be contented to make it equal with the Sacrifice of Christe were it not that it shoulde seeme too greate presumption For thus he saithe So wee shoulde make the Prieste Goddes piere and his acte equal with the Passion of Christe And therefore they saie A wicked Priestes Masse is as good and as meritorious in this respecte as a good Priestes Masse for that the woorthinesse of the woorke hangeth nothinge of the woorthinesse of the Prieste Notwithstandinge S. Hierome seemeth to saie farre otherwise Impiâ— agunt in Legem Christi putantes Eucharistiam imprecantis verba facere non vitam They doo wickedly againste the Lawe of Christe thinkinge it is not the Life but the Woorde of the Minister that maketh the Sacramente And likewise Irenâ—us saithe Sacrificia non sanctificant hominem sed Conscientia eius qui offert sanctificat Sacrificium pura existens The Sacrifice doothe not sanctifie the Man but the Conscience of the Prieste beinge vpright and pure doothe sanctifie the Sacrifice In like manner Gabriel Biel his owne Doctour saithe Videant ne si peccato obnoxij offerant â—it illorum Oblatio quasi eius qui victimat filium in conspectu Patris néue rursus Crucifigant Filium Dei Let them take heede leaste if they Sacrifice beinge in Sinne their Oblation be like vnto the Oblation of him that slaieth the Childe in the sighte of the Father and leaste they Crucifie againe the Sonne of God Uerily of wicked Priestes God saithe Maledicam benedictionibus vestris That you Blisse I wil Curse Touchinge S. Augustine and Origen that here are brought in for a countenance if these Ancient Holy Fathers were nowe aliue they woulde blushe to heare their tales thus reported Origens woordes if it mighte haue pleased M. Hardinge to haue layde them out whole and at large without clippinge as he founde them bothe woulde haue béene cleare and plaine in them selfe and also woulde haue soone shaken downe al this whole frame of Opus Operatum For he neither speaketh of the Masse nother promiseth Remission of Sinnes for any thinge that is donne in the Masse but onely and wholy for the Sacrifice of Christes Bodie vpon the Crosse. His woordes be these Si redeas ad illum Panem qui de Coelo descendit dat huic mundo vitam illum Panem propositionis hoc est Christum ipsum quem proposuit Deus propitiationem per Fidem in Sanguine eius si respicias ad illam Commemorationem de qua dicit Dominus Hoc facite ad meam Commemorationem inuenies quòd ista est Commemoratio sola quae propitium faciat hominibus Deum Yf thou turne to that Breade that came downe from Heauen and geueth life to this worlde I meane that Shewebreade that is Christe him selfe whome God hath appointed to be a Propitiation by Faithe in his Bloude and if thou beholde that Remembrance whereof the Lorde saithe Doo this in Remembrance of mee thou shalt finde that it is this Remembrance onely that is to saie The Bodie of Christe Crucified and the price of his Bloude thus Remembred that maketh God merciful vnto menne Nowe let M. Hardinge indifferently iudge whether these woordes be likely to prooue his Opus Operatum or any other thinge belonginge vnto his Masse The place of S. Augustine is yet muche plainer For as he toucheth none of al these M. Hardinges fantasies so he speaketh onely of the Innocentes and Blissed Martyrs that were slaine onely for the Testimonie of Christe VVhose Soules S. Iohn saith lie vnderneathe the Aultar of God not in Earthe as M. Hardinge fansieth but in Heauen For thus he writeth Vidi sub Ara Dei animas occisorum propter Verbum Dei propter Testimonium Iesu c. I sawe vnder the Aultar of God in Heauen the Soules of them that were slaine for Goddes VVoorde and for the Testimonie of Iesus VVhat thinge is there either more reuerende or more Honorable then to reaste vnder that Aultar in Heauen in whiche Sacrifices are made and Oblations are offered vnto God and wherein no mortal man but the Lorde him selfe is the Prieste For so it is written Thou arte a Prieste for euer after the Order of Melchisedek It is righte not that the Bodies but that the Soules of the Iuste shoulde remaine vnder the Aultar bicause that vpon that Aultar in Heauen Christes Bodie is offered And wel it is that Iuste menne doo there require reuengeance of their Bloude where as Christes Bloude for sinners is poured out Immediatly after this he intermedleth somewhat touchinge Aultars or Communion Tables in the Earthe For thus he addeth further Conuenienter igitur quasi pro quodam Consortio ibi Martyribus Sepultura decreta est vbi Mors Domini quotidiè celebratur c. Therefore vpon good discretion and in some token of Felowship Martyrs burials are appointed in that place here in Earth where the Lordes Death is daily remembred As the Lorde him selfe saithe As often as ye shal doo these thinges ye shal set foorthe my
Deathe vntil I come I meane that they that died for the Lordes Deathe may reaste vnder the Mysterie of his Sacramente After this he returneth againe to the Soules of the Blissed Martyrs vnder the Aultar in Heauen Legimus plaerósque Iustorum Abrahae sinibus refoueri c. VVee reade saithe S. Augustine that many Iuste menne are refreashed in Abrahams bosome and that many are in the pleasures of Paradise Yet noman deserued better then the Martyrs to reaste there in Heauen where as Christe is bothe the Sacrifice and the Priest I meane that they may enioye Goddes fauoure by the offeringe of that Sacrifice and may receiue the Blissinge and Ministerie of that Prieste Hereby it is plaine that S. Augustine speaketh of Heauen and not of Earth nor of Purgatorie Of the Soules receiued abooue and not of the Bodies buried beneathe For al these thinges S. Iohn by Reuelation sawe in Heauen And for proufe hereof S. Augustine addeth further Inter coeteros igitur Martyres quos sub Ara Dei consistere praedicamus etiam beatas illas Infantum lactentium pro Christo priâ—itias Martyrum laudemus Therefore emongest the reste of the Martyrs whome wee saie to be vnder the Aultar of God in Heauen let vs commende those blissed firste fruites of suckinge Infantes that were Martyrs for Christe This is S. Augustines plaine and vndoubted meaninge But M. Hardinge to serue his turne is faine of Soules to make Bodies of Ioie to make Paine and of Heauen to make Purgatorie And yet in al this greate a doo findeth neither Opus Operatum nor his Masse Thus is it lawful for these menne to carrie aboute and to vse their Readers Touchinge the substance of this Doctrine whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike notwithstandinge it were not longe sithence generally receiued bothe in schooles and Churches and counted Catholique Origen that Ancient learned Father writeth thus Quod sanctificatur per Verbum Dei per Obsecrationem non sâ—apte natura sanctificat vtentem Nam id si esset sanctificaret etiam illum qui comedit indignè Domino The thinge that is Sanctified by the Woorde of God and by praier of his owne Nature or Ex Opere Operato Sanctifieth not him that vseth it For otherwise it shoulde sanctifie him that eateth vnwoorthily of the Lorde Againe he saithe Assiduitas Communicationis alia similia non ipsae sunt Iustitiae sed conditurae habentur Iustitiarum Res autem Spirituales quae ex se ipsis Iustitiae sunt dicuntur Iudicium Misericordia Fides The often vsinge of the Communion and other like thinges be not righteousnesse it selfe of it selfe or of the woorke that there is wrought but onely the seasoninge and settinge foorthe of righteousnesse But the Spiritual thinges whiche be righteousnesse it selfe are called Iudgement Mercie and Faithe So S. Hierome Ne quis confidat in eo solo quòd Baptizatus est aut in esca Spirituali vel potu putet Deum sibi parcere si peccauerit Let noman presume of this thinge onely that he is Baptized nor let him thinke that God for Receiuinge the Spiritual Meate or drinkinge the Spiritual Cuppe Ex Opere Operato wil pardonne him if he offende So S. Augustine Non ait Mundi estis propter Baptisma quo loti estis sed propter Verbum quod locutus sum vobis Christe saithe not Ye are Cleane for the Baptismes sake wherewith ye are wasshed but for the VVoordes sake that I haue spoken vnto you And againe Foelix Venter qui te portauit c. Blissed is that woombe that bare thee But Christe answeared Naie Blissed be they that heare the VVoorde of God and keepe the same That is to say My Mother whome ye cal Blissed thereof is Blissed for that shee keepeth the VVoorde of God Likewise againe Materna propinquitas nihil Matri profuisset nisi Foelicius Christum in Corde quà m in Carne gestasset The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al onles she had more blissedly carried Christe in her Harte then in her Bodie Uerily to asscribe Felicitie or Remission of Sinne whiche is the Inwarde Woorke of the Holy Ghoste vnto any manner Outwarde Action what so euer it is a Superstitious a grosse and a Iewishe errour Origen of the Sacramente of Circumcision writeth thus Circuncisionis nisi reddatur ratio nutus tantùm est Circuncisio opus mutum Onles there be a reason yelded of the meaninge of Circumcision it is but an Outwarde Shewe and a dumme laboure and auaileth nothinge And touchinge the vse and order of the Holy Mysteries Christe saithe not Doo this for Remission of your Sinnes but Doo this in my Remembrance The Onely and euerlasting Sacrifice for Sinne is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature and Substance of our Fleash at the Right Hande of his Father and euermore maketh intercession for vs and is the onely Sacrifice and Propitiation for our Sinnes What so euer Doctrine is contrary to this Doctrine is Wicked and Blasphemous and as M. Hardinge hath confessed iniurious to the Glorie and Crosse of Christe FINIS THE XXI ARTICLE OF LORDE AND GOD. The B. of Sarisburie Or that then any Christian man called the Sacramente his Lorde and God M. Hardinge The .1 Diuision This woorde Sacrament as is declared before is of the Fathers taken two waies 239 Either for the onely outward formes of Breade and VVine whiche are the holy Signe of the very Body and Bloude of Christe present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes and also of the very Body and Bloude of Christe 240 verily Present 240 whiche S. Augustine calleth the Inuisible grace and the thinge of the Sacrament 240 And Ireneus calleth it Rem Coelestem the Heauenly thinge as that other Rem Terrenam the Earthly thinge Taken the first waie As emonge the learned Fathers it was neuer taken No Christen man euer honoured it with the name of Lorde and God For that were plaine Idolatrie to attribute the name of the Creatour to the Creature But taken in the seconde signification As no Ancient Father euer tooke it It hath alwaies of Christen people and of the learned Fathers of the Churche ben called by the name of Lorde and God And of right so ought it to be for elles were it impietie and a denial of God not to cal Christ the Sonne of God by the name of Lorde and God who is not onely in trueth of Fleashe and Bloude in the Sacrament after whiche maner he is there Ex Vi Sacramenti but also the inseparable coniunction of bothe Natures in vnitie of person Ex necessaria concomitantia VVhole Christe God and man That the holy Fathers called the Sacrament taken in this sense Lorde and God I might prooue it by many
places the rehearsal of a fewe may serue for many Origen in a Homilie speaking reuerently of this blessed Sacrament saith that when a man receiueth it our Lorde entreth vnder his roofe and exhorteth him that shal receiue it to humble him selfe and to saie 241 vnto it Domine non sum dignus vt intres sub tectum meum I Lorde am not worthy that thou enter vnder my Roofe The B. of Sarisburie Who so euer erreth in this Article committeth Idolatrie and geueth Goddes honoure to a corruptible creature that is no God Therefore it behooued M. Hardinge herein to leaue his gheasses and to allege none but good substantial and weighty reasons and that so muche the more for that none of the Olde Catholique Fathers euer either erected Temples or Proclaimed Holy Daies in the name of the Sacrament or euer willed the People to Adoure it as the Maker of Heauen and Earthe or to beléeue in it or to calle it God This notwithstanding the reasons that M. Harding hath here founde out are so sclender so simple guilefully and vntruely geathered that his freÌ„des of that side maie happili suspecte he hath vsed some collusioÌ„ to betraie their cause But to take awaie occasion of cauil first wée stedfastly beléeue plainely confesse that Christe is the Sonne of God Uery God of Uery God That he is the True God and life euerlastinge That he is God Blissed for euer and that Who so euer trusteth in him shal neuer be confounded And wée vtterly deteste and accurse the Arians the Nestorians the Photinians and al other like Heretiques that either haue taught or any waie doo teache the contrary Neither is this question mooued of Christ him selfe vnto whom we knowe al manner godly Reuerence honoure is be we but onely of the Mystical Breade whiche by the witnesse of the Catholike learned Fathers is not Christe him selfe but onely a Sacramente of Christe Whiche Sacramente Ireneus saithe standeth of two thinges the one Earthly the other Heauenly not that the one is Really lapped vp or shutte within the other wherein reasteth M. Hardinges errour but that as Chrysostome saithe The one is Sensible the other Intelligible as it is also in the Sacramente of Baptisme Or that as S. Augustine saithe The one parte is the Signe the other the thinge Signified Or that as Tertullian saithe The one parte is the Figure the other the thinge Figured The Sacramente is the Earthely thinge Christes Bodie is the Heauenly thinge The Sacrament is Corruptible Christes Bodie is Glorious The Sacramente is laide vpon the Table Christes Bodie is in Heauen The Sacramente is receiued into our Bodies Christes Bodie is onely receiued into our Soules For manifeste proufe of this difference S. Augustine writeth thus Huius rei Sacramentum alicubi quotidiâ— alicubi certis interuallis dierum in Dominico praeparatur de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res verò ipsa cuius est Sacramentum omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit The Sacramente of the Bodie of Christe is prepared in the Churche in some places euery daie in somme places vpon certaine daies and is receiued from the Lordes Table of some vnto life of some vnto Condemnation But the thinge it selfe that is the Bodie of Christe beinge in Heauen whereof it is a Sacramente is receiued of eueryman vnto life and of noman to Condemnation who so euer be partetaker of it Againe he saithe Qui non maneâ— in Christo c. He that abideth not in Christe nor hath Christe abidinge in him doubtelesse he eateth not his Fleashe not drinketh his Bloude notwithstandinge he Eate and Drinke the Sacrament of so greate a thinge vnto his iudgemente By these fewe examples it is plaine that the Sacramente of Christes Bodie is one thinge and Christes Bodie it selfe is an other thinge and that in Common and natural manner of speache neither is Christes Bodie the Sacramente nor the Sacramente Christes Bodie By these woordes of Ireneus M. Hardinge as he hath no manner likelyhoode to prooue that he séekethe for so he vtterly ouerthrowethe his whole fantasie of Transubstantiation For Ireneus calleth the Earthely parte of the Sacramente not the Formes and Accidentes as M. Hardinge imaginethe but the very Substance and Nature of the Breade and that sutche Breade as increasethe and nourrishethe the Substance of our Fleashe For so he writeth Ex quibus augetur consistit Carnis nostra Substantia But Origen teachethe vs when wée receiue the Sacramente to saie Domme non sum dignus Therefore saithe M. Hardinge the Sacramente was called Lord and God Alas what a miserable case is this that cannot possibly stande without Falsifieinge and Mayminge of the holy Fathers Of the Falsiâ—ieinge afterwarde But touchinge the Mayminge and manglinge of these woordes of Origen yf it might haue pleased M. Hardinge to haue reported them whole as he founde them there had ben no manner cause of doubte For thus the woordes lie Intrat etiam nunc Dominus sub tectum Credentium duplici Figura vel more c. Euen nowe the Lorde entrethe vnder the roufe of the Faithful by two sundrie waies For euen nowe when the Holy and Godly Bishoppes enter into your house then throwgh them the Lorde entreth And be thow persuaded as yf thow receiuedst the Lorde him selfe And when thow receiuest that Holy Meate and that vncorruptible Banket the Lorde entret vnder thy roufe Our Lorde saithe Origen entreth vnder our roufe bothe when wee receiue a Holy man and also when wee receiue the Holy Sacrament And as Christe entreth into vs by the one so doothe he also enter into vs by the other So saithe the same learned Father writing vpon the Gospel of S. Mathew Qui Discipulos Christi tradit ipsum Christum tradit Who so betraieth the Disciples of Christe betraieth Christe him selfe Now if M. Hardinge wil say by force of these woordes that Christe entreth Really and Substantially into our mouthes then must he also saye that Christe likewise entreth Really and Substantially into our material houses But for ful Resolution hereof S. Ambrose saithe That the Bodie of Christe it selfe entreth not into our Bodies Thus â—e writeth Non iste Panis qui vadit in ventrem sed Panis Vitae aeternae qui animae nostrae substantiam fulcit Christes Bodie is not the Breade that entreth into our bellie but the Breade of euerlasting life that feedeth the Substance of our Soule And therefore S. Cyprian saithe The Bodie of Christe is the meate of our Soule not the meate of our Bodie â–ª For this cause Origen him selfe in the selfe same Homilie saith thus Domine non sum dignus vt intres sub â—ectum meuÌ„ Sed tantùm dic verbo tantùm veni Verbo VerbuÌ„ est aspectus tuus â–ª Lorde I am not woorthy that thou shouldest enter vnder my
seipsum Quis audeat manducare Dominum suum Et tamen ait qui manducat me viuet propter me VVhat manner a voice is it that ye haue heard of our Lorde inuitinge and biddinge vs to the feast VVho hath inuited VVhom hath he inuited And who hath made preparation The Lorde hath inuited the seruantes and hath prepared him selfe to be meate for them VVho dareth be so bolde as to eate his Lorde And yet he saithe He that eateth mee shal liue for cause of mee Cyrillus accompteth 246 the SacrameÌ„t for Christ and God the worde and for God in this saieing Qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei verbum quod naturaliter vita est Proptereà dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit id est Corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà m Caro sua c. He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore saithe he that I wil raise him in the laste daie For I quothe he that is to saie my Bodie whiche shal be eaten shal raise him vp againe for he is no other then his fleashe c. The B. of Sarisburie It is true that S. Augustine saithe that Christe prepared him selfe to be meate for vs. For Christe him selfe saith He that eateth mee shal liue through mee Neither was it so needeful for proufe hereof to borrowe S. Augustines woordes out of Beda He might haue founde the same meaninge both in S. Augustine him selfe and also in other olde Fathers in sundrie places S. Augustine writeth thus Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus SaÌ„ctus Deus qui tibi dat nihil melius quaÌ„ tibi dat It is Bread it is Breade and it is Breade meaning thereby not the Sacramente but the Spiritual Breade of life God the Father God the Sonne and God the holy Ghost God that geueth it vnto thee geueth thee no better thinge then him selfe So S. Hierome Sancti vescuntur Coelesti Pane saturantur omni Verbo Dei eundem habentes DominuÌ„ quem Cibum Holy men eate the Heauenly Breade and are filled with euery Woorde of God hauinge the same Lorde that is their Meate So S. Gregorie Praesepe natus impleuit qui Cibum Semetipsum mortalium mentibus praebuit Beinge borne he filled the mâ—nger that gaue him selfe Meate to the mindes or Soules of men In this sense and none otherwise Cyrillus saithe I that is to saye my Bodie that shal be eaten shal raise him vp againe For Christe is none other then his Fleashe Al these saieinges be true and out of question Yet notwithstandinge that M. Hardinge woulde geather hereof is not true that is that either S. Augustine or any of these holy Fathers euer called the Sacramente either Lorde or God or Christe him selfe S. Augustine in diuers places teacheth vs that Christes Bodie it selfe and the Sacramente thereof are sundrie thinges And the difference he openeth in this sorte That Christes Bodie is receiued inwardely with the minde but the Sacrament is outwardely pressed and bruesed with the toothe And therefore he calleth the Sacrament Panem Domini The Breade of the Lorde But Christe him selfe he callethe Panem Dominum The Breade that is our Lorde And expoundinge these woordes of Christe Geue vs this day our dayly Breade He saithe thus This Dayly Breade wee may vnderstande either for the Sacramente of Christes Bodie whiche wee receiue euery daye as then the whole people vsed to doo or for that Spiritual foode of Christes Bodie it selfe of whiche our Lorde saithe Woorke ye the Meate that perisheth not and againe I am that Breade of Life that came downe from Heauen Here wee see an other notable difference bitwéene Christes Bodie it selfe and the Sacrament of his Bodie And if it had pleased M. Hardinge to haue taken better viewe of his places thus he might haue séene S. Augustine him selfe euen in the same place expounde him selfe For thus he saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinis Domini participem fieri quando in Baptismate membrum Christi efficitur nec alienari ab illius Panis Calicisque consortio etiam si antequam Panem illum Comedat Calicem bibat de hoc saeculo in vnitate Corporis Christi constitutus abscedat Sacramenti enim illius participatione ac beneficio non priuatur quando ipse hoc quod illud Sacramentum Significat inuenit Noman may anywyse doubte but that euery Faithful man is then made partetaker of the Bodie and Bloude of Christe when in Baptisme he is made a member of Christe and that he is not put from the felowship of that Breade and Cuppe although he departe this life in the Vnitie of Christes Bodie before he Eate of that Breade or Drinke of that Cuppe For he looseth not the partetaking and benefite of that Sacrament so longe as he findeth the thing that is the Bodie of Christe it self whiche is Signified by that Sacramente Here S. Augustine teacheth vs that a Faithful man is partetaker of Christes Bodie it selfe ye althoughe he receiue not the Sacrament of his Bodie And as S. Augustine in these woordes here alleged by M. Hardinge saithe Christus praeparauit Cibum Seipsum So writinge vpon S. Iohn he saithe thus Christus inuitauit nos ad Euangelium suum ipse Cibus noster est quo nihil dulcius sed si quis habeat palatum in Corde Christe hath called vs vnto his Gospel and he himself is our Meate then whiche meate there is nothinge sweeter if a man haue wherwith to taste it in his harte So againe he saithe Deus Panis intus est Animae meae God is the inwarde Breade not to enter into my Bodily mouthe but of my Soule Thus wée see The one parte of M. Hardinges tale is true That Christe him selfe is our Breade But the other partâ— is vnture That the Sacramente is that Breade And it were a strange forme of reasoninge to say thus Christe is our foode wee eate him with our Soule and with our Sprite and liue by him Ergo the Sacrament in S. Augustines time was called Lorde and God The errour falshead of this Argumente bisides sundry other infirmities standeth in the Equiuocation or double taking of this woorde Eating whiche hath relation sometime to the material mouthe of our Bodie Sometime to Faithe whiche is the Spiritual mouthe of our Soule S. Iohn saith Christe hath wasshed vs with his Bloude And S. Bernarde saithe Lauemur in Sanguine eius Let vs bathe our selues in the Bloude of Christe Yet M. Hardinge may not hereof conclude that the Water of Baptisme in deede and Uerily is that Bloude M. Hardinge The .8 Diuision Noman
Substance of Breade and Wine remaineth stil in the Sacramente of Christes Bodie But yf this accordinge to M. Hardinges iudgemente be an Heresie then must al the Olde Fathers and Doctours of the Churche be condemned for Heretiques For Gelasius saithe There remaineth stil in the Sacramente the Nature or Substance of Breade and Wine Chrysostome saithe The Nature of Breade remaineth in the Sacramente as before Theodoretus saithe The Breade remaineth in his former Nature and Substance In priori Natura Substantia S. Augustine saithe Quod videtis Panis est The thinge that ye see is Breade He saithe not It seemeth Breade but it is no Breade It is onely the Accidente the Fourme and the Shewe of Breade but Panis est It is in deede and Verily Very Breade But I trowe bothe these and al other like Anciente learned Fathers must by M. Hardinges Decrée be taken for Newe Maisters and condemned for Heretiques This is that knotty greate Blocke whiche to riue and rente vp M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes God knoweth a simple and a Childishe instrument and yet muche like to the rest of his tooles How be it God be thanked the Churche of God was hable to confounde and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather without any of these wedges M. Hardinge The. 2. Diuision Yet this matter hath not so muche ben taught in open audience of the people as debated priuately betwene learned men in Schooles and so of them set foorth in their priuate writinges wherein if some perhappes through contention of wittes haue ben either ouer curious or ouer bolde and haue ouer shotte the marke or not sufficiently confirmed the point they haue taken in hande to treate of or through ignorance or fauoure of a parte haue in some thinge swarued from reason or that meaning whiche holy Churche holdeth it is greate vncourtesie to laie that to our charge to abuse their ouersightes to our discreadite and to reproue the whole Churche for the insufficiencie of a fewe The B. of Sarisburie For excuse hereof M. Hardinge saithe This Doctrine serued onely for the Schooles and had no place emonge the People But so likewise did the reste of al their Doctrine For it was euer their greatest policie to keepe their learninge in the Schooles and to see that the People should knowe nothing S. Hierome saith Eadem in Veteri in Noua Haeresi seruatur Fides vt aliud populi audiant aliud praedicent Sacerdotes They keepe one Faithe bothe in the Olde Heresie and in the Newe The People heare one thinge and the Priestes teache an other And certainely as their Religion was vsed happy was the poore people that knewe least of it S. Hilaries woordes maie very aptly be applied vnto them Sanctiores sunt aures plebis quà m corda Sacerdotum There is more holinesse in the eares of the People then in the hartes of the Priestes How be it coÌ„trary to M. Hardinges euasion other Doctours of his owne forme Antoninus Gabriel and others seeme to publishe the same as a General Doctrine Common not onely to the Schooles but also to the whole Churche and nomore touchinge the Prieste then the simplest of the People And verily yf the Sacramente be God in deede and that not a God for euer but onely to last for a season whiche is the purporte of M. Hardinges Doctrine why shoulde not al the People vnderstande when it beginneth to be God how longe it contineweth God when it is God when it is no God how longe they maie Adoure it without danger when they maie safely leaue of Adoure nomore For duringe the time it is God who so Adoureth it not is wicked godlesse and who so Adoureth it when it is no God committeth Idolatrie and Adoureth a Creature in steede of God Therefore the certainetie hereof notwithstandinge M. Hardinges contrary iudgemente seemeth as necessary for the People as for the Prieste But here it appeareth M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours For he confessethe That either of mere ignorance or of affection and fauoure of partes they haue sometime swaâ—ued bothe from common Reason and also from the sense of the Catholique Churche This maie stande wel for a Maxima as one of the greatest truethes of M. Hardinges whole booke Notwithstandinge these Doctours vtteringe sutche pointes of learninge were neuer thought to publishe their owne priuate fantasies but rather the Catholique Doctrine of the Uniuersal Romaine Churche Neither was there either Bishop or Cardinal or Pope or Councel that euer condemned them for the same M. Hardinge The .3 Diuision Now concerninge this Article whether we are able to auouche it by sutche auctorities as M. Iuel requireth or no it shal not greatly force The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes that ben of lesse importaunce As for the people they were taught the trueth plainely when no Heretique had assaulted their Faith craftely 248 The doctrine of the Churche is this The Bodie of Christe after due Consecration remaineth so longe in the Sacrament as the Sacramente endureth The Sacramente endureth so longe as the formes of Breade and VVine continewe Those formes continewe in their integritie vntil the other accidentes be corrupted and perishe As if the colour weight sauour taste smel and other qualities of Breade and VVine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe as the 249 Scriptures auncient Doctours the necessary consequent of trueth and determination of holy Churche leadeth vs to beleeue if suche change of the Accidentes be made whiche shoulde not haue suffised to the corruption of Breade and VVine in case of their remaindre for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament whether the change be in qualitie as if the colour sauour and smel of Breade and VVine be a litle altered or in quantitie as if thereof diuision be made into suche portions in whiche the nature of Breade and VVine might be reserued But if there be made so great a change as the nature of Breade and VVine should be corrupted if they were present then the Body and Bloude of Christe doo not remaine in this Sacrament as when the colour and sauour and other qualities of Breade and VVine are so farre changed as the nature of Breade and VVine mighte not beare it or on the quantities side as if the Bread be so smal cromâ—â—ed into duste and the VVine dispersed into so smal portions as their formes remaine no longer then remaineth no more the Body and Bloude in this Sacrament Thus the Body and Bloude of Christe remaineth
in this Sacrament so longe as the formes of Bread and VVine remaine And when they faile and cease to be any more then also ceaseth the Body and Bloud of Christe to be in the Sacrament For there muste be a conuenience and resemblaunce betweene the Sacramentes and the thinges whereof they be Sacramentes whiche done away and loste at the corruptions of the formes and Accidentes the Sacramentes also be vndone and perishe and consequently the inwarde thinge and the heauenly thinge in them conteined leaueth to be in them The B. of Sarisburie I cannot imagine wherefore M. Hardinge should so often telle vs that the people in the Primitiue Churche was taught plainely For as nowe in his Churche of Rome al thinges of purpose are drowned in darknesse the simple people suffered to knowe nothinge no not the meaninge of the Sacramentes whiche of al other thinges should be moste plaine For briefely to open some parte of the Mysteries whiche euery of the simple vnlearned People may not knowe marke I beseeche thée good Christian Reader how plainely they haue determined the manner of Christes beinge in the Sacrament Thomas of Aquine that most famous of al the Schooledoctours writeth thus In Corpore Christi in Sacramento non est distantia partium ab inuicem vt oculi ab oculo aut Capitis à pedibus sicut est in alijs Corporibus organicis Talis enim distaÌ„tia parâ—ium est in ipso Corpore Christi vero sed non prout est in Sacramento Quia sic non habet Quantitatem dimensiuam In the Bodie of Christe in the Sacramente there is no distance of partes one from an other as bitweene eie and eie or eie and eare or heade and feete as it is in other natural Bodies For suche a distance there is in the True Bodie of Christe but not as it is in the Sacramente For so it hath no dimension of Quantities Out of which woordes the Reader may geather by the way that the True Bodie of Christe is not in the Sacramente O what a Christe haue they diuised for them selues He hath neither Quantitie nor Proportion of Bodie nor distance of partes he is neither longe nor shorte nor rounde nor broade nor thicke nor thinne his eies his eares his heade his feete are al in one Yet is this the very Proportion and stature of Christes Bodie euen as he walkte vpon the Earthe and euen as he was naâ—leâ— vpon the Crosse. And leaste any man should stagger hereat and stande in doubte this mater is ouerlookte and considered in the Decrees by the Canonistes by these woordes Sed secundum hoc videtur quòd vbi pars est ibi est totum secundum hoc videtur quod pes nasus sunt coniuncti quod non credo By this it appeareth that where as the parte is there is the whole and that Christes foote and his nose are bothe togeather But I cannot â—â—leeue that So clearely and plainely these menne are woonte to teache the people I passe ouer the reste of their Doctrine Sometimes their Accidentes haue power to nourishe Sometimes the same Accidentes are partes of the Substance sometimes Substance muste be an Accidente Sometimes Accidentes muste be Substance To be shorte thus of Night they make Daie and of Daie they make Night They are nowe ashamed of their owne Doctours that lately were in highest roome and as it befelle sometime vnto them that enterprised the Tower of Babylon one of them vnderstaÌ„deth not an others language And therefore now their buildinge is at a staie This is the simplicitie and plainesse of M. Hardinges Churche It is an easier mater for the simple people to goe to Heauen then for him and his felowes to agrée wel and thorowly of the waie Here M. Hardinge without either Scripture or Coâ—ncel or Doctour hath inâ—erlarded a longe Fable of his owne whiche notwithstandinge as he saithe is the Doctrine of the Churche But miserable is that Churche that hathe neither Scripture nor Councel nor Doctour to approue her Doctrine Firste he imagineth That Christes Bodie is Really in the Sacramente so longe as the Sacramente is a Sacramente Againe by the tenoure and force of his Doctrine Yf Christes Bodie once departe awaie then is the Sacramente nomore a Sacramente Thus this Doctrine turneth rounde If it be a Sacramente then is Christes Bodie there yf Christes Bodie be there then is it a Sacramente So simply and plainely they teache the people O happy are they that haue sutche Maisters Further he saithe The Substance of the Breade and VVine is Really changed into the Bodie and Bloude of Christe And this he auoucheth by Scriptures without woordes and by Doctours without names Afterwarde he keepeth greate Mutes aboute Qualities and Quantities Howe far the coloure or sauoure or other qualities of the Breade maie be altered and into howe smal mites the Breade maie be crommed for these be his owne woordes and yet neuerthelesse Christes Bodie continewe in it No doubte a very plaine and comfortable and a sauery Doctrine for the people S. Ambrose S. Augustine S. Hierome S. Chrysostome and other learned Fathers traueiled far and deepely withe great studie S. Paule was lifted vp into the thirde Heauen yet none of them coulde vnderstande it In the ende he saithe There must be a conuenience and a Resemblance bytweene the Sacramente and the thinges whereof it is a Sacramente For example As Water dooth washe and refreashe our Bodies so by Resemblance wée are taught in the Water of Baptisme that Christes Bloude dooth washe and refreashe our Soules And as our bodies be Feadde by material Breade so in the holy Communion wée are taught by like Resemblance that our soules are Feadde with the Bodie of Christe Sutche conuenient Likenesse there is bitweene the Sacramente and the thinge that is Represented by the Sacramente But what sutche Resemblance or Likenesse can M. Hardinge imagin herein to further his fantasie Wherein are his Accidentes like vnto Christes Bodie Or wherein is Christes Bodie like vnto his Accidentes â–ª Wil he saie that the Accidentes of Breade doo nourishe and increase the Substance of our bodies Or that our soules liue so by Christes Bodie as our bodies liue by Accidentes If he leaue this Resemblance of Feedinge and Nourishinge what other Resemblance can he finde O howe muche better were if for M. Hardinge simply and plainely to confesse that as wel for this Article as for the rest he is vtterly destitute not onely of the Scriptures but also of General Councelles and Anciente Fathers and hath nothinge to allege but onely certaine vaine imaginations of his owne M. Hardinge The .4 Diuision Here because many of them whiche haue cutte them selues from the Churche condemne the Reseruation of the Sacrament and affirme that the Body of Christe remaineth not in the same no longer then duringe the time whiles it is receiued alleâ—ginge against Reseruation the example of the Paschal Lambe in the olde lawe wherein nothinge
newe thinges with the Olde and stil to alter new for newe vntil bothe their wittes and their speache beginne to faile them Here note good Reader that in this whole Article M. Hardinge hath alleged no manner Doctour nor Olde nor Newe The reason thereof is this for that of the Olde Doctours he had none to allege and of his Newe Doctours he was ashamed FINIS THE XXV ARTICLE VVHETHER THE FOVRMES BE THE SACRAMENTE The B. of Sarisburie Or that the Accidentes or Fourmes or Shewes of Breade and Wine be the Sacramentes of Christes Bodie and Bloude and not rather that Breade and Wine it selfe M. Hardinge The .1 Diuision For as muche as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament the Bodie and Bloude of Christe are made 253 Really Present the Substance of Breade 253 tourned into the Substance of the Bodie and the Substance of VVine into the Substance of the Bloude the Breade whiche is consumed a waie by the fier of the Diuine Substance as Chrysostome saithe and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine and decocted with the fier of the Passion in the Aulter of the Crosse as S. Ambrose saithe can not be the Sacrament of the Bodie nor the VVine of the Bloude Neither can it be saide that the Breade and VVine whiche were before are the Sacramentes for that the Breade is becomme the Bodie and the VVine the Bloude and so now they are not and if they be not then neither be they Sacramentes Therefore that the outwarde formes of Breade and VVine which remaine be the Sacramentes of Christes Bodie and Bloude and not the very Breade and VVine it selfe it foloweth by sequele of reason or consequent of vnderstandinge deduced out of the firste trueth whiche of S. Basile in an Epistle ad Sozopolitanos speakinge against certaine that went about to raise vp againe the olde Heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures VVhiche waie of reasonninge Basile vsed against Heretikes as also sundry other Fathers where manifest Scripture might not be allâ—aged The B. of Sarisburie M. Hardinge presumeth that his newe fantasie of Transubstantiation must needes stande for good And therefore imagininge that the Breade and Wine are wholy remooued and cannot be the Sacramentes he thinketh he maie wel conclude that the Fourmes Shewes that are leafte behinde must néedes be the Sacramentes But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche S. Augustine saithe Quod videtis Panis est The thinge that ye see speakinge of the Sacramente is not a Fourme or an Accidente but Very Breade S. Chrysostome Theodoretus Gelasius and other learned Fathers confesse by manifeste and expresse woordes That there remaineth stil in the Sacramente the Very Nature and Substance of Breade and Wine Therefore this Doctrine is builte vpon a false grounde and cannot stande But Chrysostome saithe The Breade is consumed by the force of the Diuine Presence And S. Ambrose saithe M. Hardinge reporteth the same It is greate frowardnesse whatsoeuer any one or other of the Fathers happen to vtter in vehemencie and heate of talke to dissemble the manner of their speache and to drawe and force the same violently to the rigourâ— of the letter Paulus saithe In fraudem Legis facit qui saluis verbis Legis sententiam eius circumuenit He dooth wronge to the Lawe that folowinge onely the bare woordes defraudeth the meaninge of the Lawe S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of Christe Chrysostome saithe Baptisma Christi Sanguis eius est The Baptisme of Christe is Christes Bloude And againe he saithe In Mysterijs Sanguis ex Christi latere hauritur In the time of the holy Communion the Bloude of Christe is drawen out of his side S. Gregorie saithe Christus iterum in hoc Mysterio moritur In this Mysterie of the holy Communion Christe is put to Death againe I trowe M. Hardinge wil not so straitly force vs to beléeue onely vpon the sight of these bare woordes either that the holy Communion is Christes Passion or that the Water of Baptisme is Christes Bloude or that Christe is slaine and put to Death in the time of the Holy Mysteries Or that Christes Bloude at that time is drawen and powred from his side and that without healpe of Figure Uerily Really and in deede By sutche manner of amplification and kinde of speache S. Chrysostome saith The Breade is consumed not for that theâ—e remaineth in the Sacramente no Breade at al but for that in comparison of the Death of Christe that there is laide foorth and represented before vs the material Breade seemeth nothinge For otherwise Chrysostome most plainely confesseth that the Nature of Breade remaineth stil. These be his woordes In Sacramento manet Natura Panis In the Sacramente there remaineth stil the Nature of Breade And as he saithe The Breade is Consumed Euen so in the same place he seemeth to saie The Prieste is Consumed His woordes be these Ne putes te accipere Diuinum Corpus ab Homine Thinke not that thow receiuest the Diuine Bodie of a Man And to like purpose he speaketh of the Sacramente of Baptisme Non Baptizaris à Sacerdote Deus ipâ—e tenet Caput tuum Thou art not Baptized of the Prieste It is God him selfe that holdeth thy Heade Thus the holy Fathers intreatinge of the Sacramentes vse to auance our mindes from the Sensible and corruptible Elementes to the cogitation of the Heauenly thinges that thereby are Represented And therefore Chrysostome saith Mysteria omnia interioribus oculis videnda sunt Wee must beholde al Mysteries with our inner eies Whiche inner eies doubtlesse haue no regarde to any corruptible and outwarde thinge Hereby the feeblenes of M. Hardinges sequele maie soone appeare True it is that he further saith In case of want of the Scriptures wee maie sometime guide our selues by discourse and drifte of Reason Notwithstandinge S. Augustine saithe Haec consuetudo periculosa est The custome hereof is very dangerous But in this case M. Hardinge wanteth neither the Scriptures nor the Authoritie of Anciente Doctours It is plaine by the manifeste woordes of S. Paule of S. Chrysostome of S. Augustine of Theodoretus of Gelasius and of other moe holy Fathers bothe Greekes and Latines that in the Sacramente â–ª after the woordes of Consecration the very Nature and Substance of the Breade remaineth stil. It were mutche for M. Hardinge to forsake al these and to trust onely to a bare shifte of simple Reason M. Hardinge The .2 Diuision And
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
without his Body Why shoulde this man thus delite him selfe to vpholde one falsehead with an other First he saithe The Councel of Ephesus decreed against Bothe Kindes This is vntrue and was neuer yet prooued Next some cause must be diuised that shoulde leade the Fathers to that Decrée Whiche as it is here surmised was this errour of Nestorius A cause that neuer was is good yenough to prooue the effecte that neuer was Thus is M. Hardinge driuen not onely to forge New Doctours and New Decrées of Councels but also to imagine New Heresies such as were neuer hearde of before euen in like sorte to like purpose as by some it is supposed that Aristotle sometime imagined straunge and monstrous opinions to be taught by Democritus Parmenides Melyssus and other olde Philosophers not bicause they had euer taught or written so in déede but to the ende to finde occasion of talke and the better to set abroade his owne learninge If it be true that is surmised by Nestorius then M. Hardinges whole defence standeth but vpon an Heresie if it be vntrue as in deede it is then it standeth vpon an open falsehead and so whether it be true or false it hath a very weake fundation As for Nestorius it is knowen he was a wicked and a blasphemous Heretique and was woorthely condemned by sundrie holy Fathers and Councelles Philastrius Epiphanius and S. Augustine haue written namely of his errours The Councel of Ephesus the Councel of Chalcedon Coelestinus Gelasius Leo Bishops of Rome Cyrillus Bishop of Alexandria haue ripte vp and condemned al the braunches of his Heresies Yet none of them al euer charged Nestorius with this newe Heresie of M. Hardinges makinge If there had béene in it any shewe of truethe M. Hardinge as he is eloquente woulde haue layed out al the Circumstances When this strange errour first beganne Where and Howe longe it continued Who wrote againste it and by Whom and in What Councel it was condemned Uerely this great silence declareth some wante It must néedes be a very strange Heresie that neuer had neither beginninge nor endinge nor defender nor reprouer nor mouthe to vtter it nor eare to heare it nor penne to write it nor time to last in nor place to reast in And if al this had béene true of Nestorius yet had it béene no reason that for any one mans priuate errour Christes Institution shoulde be broken But that the vayne folie and manifest falshead of these men may appeare vnderstande Good Reader that where as Nestorius dwelte and his Heresie tooke place in those countreis they haue euermore kepte Christes Institution in bothe kindes but in these countreis where as neither the name of Nestorius was euer hearde of but onely vnto a fewe nor his Heresie euer receiued there haue they made greate Prouisoes against Nestorius yea a thousande yéeres after Nestorius was dead The reast of the causes whiche he calleth so weighty are scarcely woorthe any answeare Some men dooe lothe wine some people can hardâ—ly geate some can hardely keepe wine Ergo there must be made a lawe general that the whole worlde shal Communicate in one kinde If the Conclusion had béene that suche as haue these impedimentes or wantes might so Communicate it had béene more tolerable For as it is wel noted by Pomponius Lawes must touche thinges that happen commonly and for the most parte not thinges that happen to fewe or seldome Otherwise the like reason may be made for the Priestes some Priestes by meane of disease can taste no wine some in certaine countreis can hardely geate some can hardely kéepe wyne therefore it were wel prouided that al priestes shoulde minister vnder one kinde Certainely where as wine may be prouided for the priest there may also wine be prouided for the people For it were straunge to heare that a carte or a whole shippe shoulde come loaden onely with one bottle of wine into a countrie Some saye that the Priestes in Ruscia for lacke of wine vsed to Consecrate in Metheglen Some other saye that Innocentius the eighth for the like wante dispensed with the Priestes of Norweye to Consecrate without wine It were no reason to bynde the whole Churche to the necessitie or imbecillitie of a fewe For otherwise the same wante and impossibilitie that M. Hardinge hath here founde for the one parte of the Sacrament may be founde also for the other For Arrianus de rebus Indicis and Strabo in his Geographie haue written that there be whole Nations and Countreis that haue no breade Therefore it shoulde séeme necessary by this Conclusion that in consideration of them the whole Churche shoulde absteyne from the other portion of the Sacrament also and so haue no Sacrament at al. M. Hardinge The .9 Diuision Nowe in very deede if we woulde graunte to our aduersaries whiche in no wise we doo not graunte that it hath bene commaunded of Christe the laye people shoulde Communicate vnder bothe kindes by these woordes Drinke ye al of this yet this notwithstandinge the exacte streightnesse of Goddes ordinance may without sinne in cases be omitted in suche thinges whiche be not necessarily to be obserued of them selues or of the prescripte of the lawe of nature so that great and weightie causes the rule of charitie exactely obserued require the same For euident proufe of this we haue examples bothe of the Olde and also of the Newe Testament Did not â—od commaunde that none shoulde eate of the Shew breade but the Priestes onely Dauid eate thereof and yet Christe cleareth him of al blame The lawe of Circumcision so straitely commaunded was for the space of fourtie yeeres by the people of Israel quite omitted whiles they passed from Aegypte to the lande of Promisse and God founde no faulte with them for it God gaue the lawe of keepinge holy the Sabothe day without exception The Machabees notwithstandinge stickte not to arme them selues againste Antiochus and to spende that daye in the fielde in their defence hauinge no scruple of conscience for breache of that lawe Many the like examples we finde in the olde Testament But let vs come to the Newe testament and to the Sacramentes of the time of Grace In due consideration of whiche we may finde that Christe hathe scarcely commaunded any outwarde thinge the moderation qualiâ—â—â—ing and orderinge whereof he hath not lefte to his churche as accordinge to the condition of the time it hath been seen moste expedient for the common preferment and edifieinge of the same So that notwithstandinge there be no swaruinge from the scope and principal intente and no creature defrauded of that good whiche by the outwarde thinges is to be atteinâ—d Toâ—chinge the Sacrament of Baptisme though nothinge be saide of the reaching of them that should be Baptized neither of the dippinge of them into the water which Christes charge in this behalfe geuen seemeth plainely to require go you saith he to his Apostles
vttered Secretely or Alowde he imagineth that by the power thereof the substance of the Breade and Wine is Really and wholy changed into the Substance of the Bodie and Bloude of Christe The vntrueth hereof is manifestly reprooued by S. Augustine S. Chrysostome Theodoretus Gelasius and by the general consente of al the Olde Fathers and is answeared more at large in the tenthe Article of this Booke Certainely this errour neither was euer confirmed in the Latine Churche before the Councel of Laterane in Rome whiche was aboue twelue hundred yéeres after Christe nor euer receiued in the Greeke Churche from the Birthe of Christe vntil this daie M. Hardinge The .2 Diuision The Greekes in the Easte Churche haue thought it good to pronounce the woordes of Consecration Clara voce as we finde in Chrysostomes Masse and as Bessarion writeth Aâ—ta voce that is plainely out Alowde or with a lowde voice Sacerdos Alta voce â—uxta Orientalis Ecclesiae ritum verba illa pronunciat Hoc est Corpus meum The Prieste saithe Bessarion after the rite or manner of the East Churche pronounceth with a lowde voice these woordes This is my Body VVhiche manner of Lowde pronouncinge was thought good to be vsed in the Greeke Churche as it maye be gathered by that Bessarion writeth who beinge a Greeke borne and brought vp in learning amongst the Greekes knewe right wel the order of that Churche to the intent the people might therby for the better maintenaunce of their Faith be stirred and warned to geue token of consente and of beliefe thereto VVhen the Prieste saithe he pronounceth those woordes with a loude voice the people standinge by â— n vtraque parte that is firste at the Consecration of the Body and againe at the Consecration of the Bloude answeareth Amen as though they saide thus Truely so it is as thou saiest For where as Amen is an Aduerbe of Affirminge in Hebrewe in Greeke it signifieth so muche as Truely And therefor the people answearinge Amen to those woordes Verily say they these giftes sette foorthe are the Bodie and Bloud of Christe So we beleeue So we confesse This far Bessarion It is declared by Clement Lib. 8. Constitutionum Apostolicarum that the people saide Amen when the woordes of Consecration had beene pronounced VVhereby we vnderstande that order to haue beene taken by the Apostles The same Custome also may be geathered out of S. Ambrose who saithe thus Dicit tibi Sacerdos Corpus Christi tu dicis Amen hoc est verum Quod confitetur lingua teneat affectus De Sacram. li. 4. ca. 5. The Priest saithe The Body of Christe and thou saiest Amen that is to saye True Holde with thy harte that whiche thou confessest with the tongue He saithe likewise hereof De ijs qui initiantur Mysterijs ca. 9. Frustrà ab illis respondetur Amen c. Amen is answeared in vaine by them who dispute against that whiche is receiued saithe Leo. Sermone 6. De Ieiunio 7. Mensis The B. of Sarisburie It is clearely witnessed by al these doctours against M. Hardinge and the order of the Churche of Rome that the woordes of Consecration were pronounced with a Lowde Uoice and that the People not onely hearde but also vnderstoode and answeared the same Wherefore M. Harding can finde but smal reliefe in these Authorities Uerily in his Churche whiche he so often calleth Ancient and onely Catholique the people neither answeareth nor vnderstandeth nor heareth the woordes of Consecration Thus it appeareth He hath alleged these fiue Doctours in thrée special pointes against him selfe M. Hardinge addeth hereto Amen is as muche as Verum est It is true And therefore the People answearinge Amen confessed thereby that they beleeued the very Real and Substantial Changinge of the Breade into the Bodie of Christe It was needelesse and owt of season to renewe this mater in this place But he thought it better skil to speake from the purpose then vtterly to holde his peace and to saie nothinge First as it is saide before The Latine Churche neuer receiued this newe Beleefe before the Councel of Laterane holden in Rome the Greeke Churche neuer vntil this daie Therefore by M. Hardinges skille the people thus answearinge saide Amen to that thinge that they beleeued not and so Confirmed the Childe eight hundred yeeres and more before it was borne In deede The people saide Amen to that they hearde spoken by the Prieste But the Prieste spake nothinge neither of Real Presence nor of Transubstantiation nor of Accidentes without Subiecte Therefore it is not likely the Peoples answeare had relation to any suche mater Otherwise they should seeme to answeare that thinge that was not spoken The Prieste onely vttered these Woordes of Christe This is my Bodie Whereunto the Greekes make answeare in this sorte as it is recorded in the Councel of Florence Firmiter credimus Verbis illis Dominicis Sacramentum fieri Wee beleue steadfastly that by these woordes of our Lorde there is made a Sâ—cramente Likewise S. Ambrose Post Consecrationem Corpus Christi Significatur After the Consecration the Bodie of Christe is Signified Againe Ante Consecrationem aliud dicitur post Consecrationem Sanguis nuncupatur Et tu dicis Amen hoc est Verum est Before the Consecration it is called an other thinge After Consecration it is named the Bloude of Christe And thou saiest Amen that is to saie It is True So Dionysius writeth vnto Sixtus the Bishop of Rome of one that had benne Baptised emougste Heretiques Gratiarum actionem in Ecclesia audiuit ad illam vnà cum alijs respondit Amen He hearde the Thankesgeuinge in the Churche and to the same togeather with others he answeared Amen So S. Augustine Fratres nostri eadem Sacramenta celebrantes Vnum Amen respondentes Our Brethren resortinge to one Sacramente and answearinge al one Amen This answearinge Amen imported not any suddaine Transubstantiation but a Thankesgeuinge vnto God for our deliuerie by the Death of Christe But Leo saith They answeare Amen in vaine that dispute against the same thinge that they receiue For cleare vnderstandinge of whiche woordes it behooueth thée good Reader to remember that Leo as wel herein as also in sundrie other places bendeth the whole force of his learninge against the Heretique Eutyches whoe 's erroure was this muche like vnto the common erroure that is nowe defended that Christes Bodie after his Ascension was turned wholy into the God-head and so was no lenger a Mannes Bodie Against whiche erroure Leo taketh an argumente of the holy Mysteries wherein the Faithful People as with theire Bodily Mouth they receiue the Mystical Breade and Wine so with their Sprite and Faith they receiue the Bodie and Bloude of Christe and that verily and in Trueth and in witnesse thereof the receiuer saith Amen But saith Leo he saith Amen in vaine that denieth the same thinge that he receiueth That is to saie
hanged or tied aboute them And this is also Opus Operatum So there were certaine in Olde times that of mere superstition vsed to Minister the Communion vnto the Dead and to laie the Sacramente in the mouthes of them that were departed as S. Benet also caused the Sacramente to be laide vpon a dead womans breaste thinkinge that the very outwarde Ceremonie therof without Faithe or inwarde motion of the partie might be sufficient to doo her good Whiche also is called Opus Operatum Euen in S. Paules time there were certaine that of like superstition beganne to Baptize the Dead which thinge also continued a longe while after as maie appeare by the Councel of Carthage They thought the very outwarde woorke of Baptisme it selfe onely bicause it was donne without any further motion of the minde was sufficient to remit their sinnes This Olde errour our Aduersaries of late yéeres haue taken vp and made it Catholique bearinge the People in hande that their Masse it selfe ex Opere Operato Onely of it selfe and bicause it is saide is auaileable for the Remission of their Sinâ—es Thus they expounde their owne dreame Ex Opere Operato id est ex ipsa Consecratione Oblatione Sumptione Venerabilis Eucharistiae Ex opere Operato Is as muche to say as for the very Consecration and oblation and Receiuinge of the Reuerende Sacramente In Manipulus Curatorum whiche not longe â—â—thence was thought to be a Booke moste necessary for al personnes and Curates as conteininge al necessarie Doctrine for the Churche of God it is written thus Opus Operatum est actus exercitatus circa Sacramentum sicut Opus operatum in Baptismo est Inspersio vel Immersio Aquae prolaâ—io verborum And therefore Cardinal Caietane at Augusta in Germanie requiringe Doctour Luther to recante this Article saide thus Fides non est necessaria accessuro ad Eucharistiam Paithe is not accessary for him that wil receiue the Sacramente Meaninge thereby that the very Sacrament it selfe onely bicause it is ministred is sufficient although the receiuer be vtterly voide of Faith And therefore the Bishoppes in the late Councel of Tridente haue determined thus Si quis dixerit per Sacramenta Noâ—ae Legis non conferri Gratiam ex Opere Operato sed Fidem Solam Diuinae Promissionis sufficere ad Graâ—iam consequendam anathema sit If any man saye that Grace is not geuen by the Sacramentes of the New Testament euen for the woorke that is wrought but that Faithe onely of the Heauenly promise is sufficient to atchieue Grace accursed be hee Likewise Gabriel Biel Hoc Sacrificium in illis pro quibus offertur non praeexigit vitam Spiritualem in actu sed in potentia c. This Sacrifice in them for whom it is offered requireth not a spiritual or godly life in acte and in deede but onely in possibilitie Neither is this against the saieinge of S. Augustine VVho vvil offer the Bodie of Christe but onely for them that are the members of Christe For thus wee vnderstande it That the Oblation is made for the Members of Christe when it is made for any that may be the Members of Christe And therefore Cardinal Caietan notwithstanding that he had spoken against Doctour Luther in open Conference to the contrarie confesseth a general errour therein in his time For thus he writeth Vnde in hoc videtur Communis multorum Error quòd putant hoc Sacrificium ex solo Opere Operato habere certum meritum vel certam satisfactionem quae applicatur huic vel illi Wherefore herein appeareth the Common Errour of many that thinke that this Sacrifice euen of the woorke that is wrought hath a certaine Merite or a certaine Satisfaction that may be applied to this man or that man This of late yéeres was the Schooledoctours Catholique meaninge touching these New Termes of their owne inuentinge whiche now M. Hardinge and his Felowes are faine for shame to colour ouer with some finer Uetnishe Hereof good Christian Reader maiest thow iudge how aptely this Doctrine may stande with the Glorie and Crosse of Christe Now touchinge these woordes Oblation and Sacrifice with the shew wherof M. Hardinge thinketh it good skil to dasâ—e and to abuse the eâ—es of the simple First where he saithe A Mortal man offereth vp the Sonne of God in deede and verily vnto his Father and that Christ CoÌ„maunded suche a Sacrifice to be made He knoweth him selfe it is bothe a greate vntrueth and also a manifest and a wilful blasphemie And further where he addeth That the same Sacrifice so offered is available for the Dead onlesse there be some stoppe or let in the Receiuer This is a very vaine and vnaduised folie For Children know that the Dead can neither receiue the Sacrament nor make let or stoppe against the receiuinge of the same Therefore this addition might haue beene better surueied ere it came abroade In deede S. Augustine hauinge â—ccasion somewhat to touche the state of the Faithful departed saithe that the Praiers of the liuinge beinge either â—oined with Almosededes or made at the time of the holy Communion at whiâ—he time the Deathe of Christe is laide open before vs and therefore our minde the more enflamed to deuotion may vs auailable for the Dead How be it S. Augustine herein compareth the Sacrifice of the Holy Communion with the Sacrifice of almosegeuinge and in that behalfe of relieuinge the Dead maketh either equal with the other But for this presente it is néedeles hereof to make farther treatie For M. Hardinge wel knoweth this is none of the Articles wée haue nowe in question But certaine it is that S. Augustine neither here nor els where euer mooued one woorde of Opus Operatum that nowe so mightily is defended M. Hardinge The .2 Diuision But to speake of this matter more particularly and more distinctly the terme Masse may be taken two waies Either for the thinge it selfe whiche is offered or for the acte of the Prieste in offeringe of it If it be taken for the thinge it selfe that is offered whiche is the Body of Christe and is in this respecte of the Scholastical Doctours called Opus Operatum no man can iustely denie but that it remooueth and taketh away sinne For Christe in his Fleashe crucified is our onely Sacrifice our onely Price our onely Redemption whereby he hath merited to vs vpon the Crosse and with the Price of his Bloude hath bought the Remission of our Sinnes and S. Iohn saithe he is the propitiation for our sinnes So Oecumenius saithe Caro Christi est propitiatorium nostrarum iniquitatum The Fleashe of Christe is the propitiation for our iniquities And this not for that it is offered of the Prieste in the Masse specially but for that he offered it once him selfe with sheddinge of his Bloude vpon the Crosse for the redemption of al. VVhiche Oblation done vpon the
Crosse is become a perpetual and continual oblation not in the same manner of offeringe but in the same vertue and power of the thinge offered For since that time the same Body of Christe appearinge alwaies before the face of God in Heauen presenteth and exhibiteth it selfe for our reconciliation And likewise it is exhibited and offered 237 by his owne commaundement here in earthe in the Masse where he is bothe Prieste and Sacrifice offerer and oblation verely and in deede though in Mysterie and by way of commemoration that thereby we may be made pertakers of the reconciliation performed applyinge the same vnto vs so farre as in this behalfe man may applie through Faithe and deuotion no lesse then if we sawe with our eies presently his Body hanginge on the Crosse before vs and streames of Bloude issuinge foorthe And so it is a Sacrifice in very deede propitiatorie not for our acte or worke but for his owne woorke already done and accepted To this onely we must ascribe remission and remoouinge of our Sinnes The B. of Sarisburie Here M. Hardinge is driuen to make woonderful harde shifte and to leaue al the whole companie of his Schooledoctours and to goe alone The Masse saithe he sometime signifieth the Bodie of Christe Sometime saie you And at what time I beseeche you And if at one time why not at al times what Ancient Doctour or Holy Father euer tolde vs this tale But let vs geue M. Hardinge leaue to make somewhat of him selfe and to vpholde his strange Religion with strange phrases and Formes of speache For he hopeth that what so euer he liste to say the ignorant people wil beléeue him But wherefore allegeth he not either the Scriptures or some Olde Councel or some Ancient Doctour at the leaste some one or other of his owne Schooledoctours Innocentius Thomas Scotus Alexander Henricus de Gandauo Robertus de collo torto or some other like in this behalfe Is there none of al these that euer coulde vnderstande that the Masse is the Bodie of Christe And muste wée néedes beléeue M. Hardinge in so strange a mater without witnes Uerily if the Masse accordinge to this newe Doctrine be Christes Bodie and that verily and in déede without shifte or healpe of Figure then was the Masse Borne of the Blissed Uirgin then was it Crucified then was it Buried in the Graue For al these thinges happened to the Bodie of Christe Then who so euer denieth the Masse denieth Christes Bodie and who so euer beléeueth Christes Bodie beléeueth the Masse But what shoulde M. Hardinge doo A monstrous Doctrine requireth a monstrous kinde of woordes In deede Christes Bodie Crucified was the Price and Propitiation for al our Sinnes Christe with one Oblation hath made perfite for euer al that be Sanctified For in his Fleashe he was that Lambe of God that hath taken awaie the Sinnes of the Worlde And nowe in the same Fleashe he appeareth before God and euermore intreateth for our Sinnes But M. Hardinge what is al this to your Masse Who euer bade you to Sacrifice Christe vnto his Father Who euer warranted you that your Sacrifice diuised by your selues should be of the same vertue and power as you saie that was the Sacrifice of Christe him selfe vpon his Crosse who euer tolde you that your Sacrifice shoulde be the Price and Propitiation for the sinnes of the whole worlde Or that Christe in your Masse shoulde euermore appeare before God and intreate for vs But why adde you farther this Special exception of your selfe And this not for that it is offered of the Prieste in the Masse Specially What needeth you with this so Special prouiso so finely to mince this mater Why shoulde you so Specially dishable or discredite the Unblouddy Sacrifice of the Churche If the Fleashe of Christe be not Specially auaileable for that as you saie it is offered by the Prieste howe then beinge so offered can it be propitiatorie for our sinnes If it be propitiatorie in deede and if the Prieste offer vp Christe vnto his Father and that in al respectes of power and Uertue as effectual and auaileable as that Christe him selfe offered vpon the Crosse howe then is it not Specially profitable for that as you saie it is offered by the Prieste Ye shoulde haue brought some Daniel with you to expounde your dreame or some skilful Surueiour to parte tenures bitweene Christe and the Prieste and to limit eche parte Generally and Specially his owne right O M. Hardinge what a miserable Doctrine is this Remooue onely this vaine shewe of strange Woordes wherewith ye delite to astonne the simple and the reste that remaineth is lesse then nothinge M. Hardinge The .3 Diuision If the terme Masse be taken for the acte of the Prieste in respecte of any his onely dooinge it is not able to remooue Sinne. For so we shoulde make the Prieste Goddes peere and his acte equal with the Passion of Christe as our aduersaries doo vniustly sclaunder vs. Yet hath the Masse vertue and effecte in some degree and is acceptable to God by reason of the oblation of the Sacrifice whiche in the Masse is done by the offerer without respecte had to Christes institution euen for the faithful praier and deuotion of the partie that offereth whiche the Schooledoctours terme ex opere operantis For then the oblation seemeth to be moste acceptable to God when it is offered by some that is acceptable Now the partie that offereth is of two sortes The one offereth immediatly and personally the other offereth mediatly or by meane of an other and principally The firste is the Prieste that consecrateth offereth and receiueth the Sacrament who so dothe these thinges in his owne person yet by Goddes auctoritie as none other in so offeringe is concurrent with him The partie that offereth mediatly or by meane of an other and principally is the Churche militant in whose person the Prieste offereth and whose minister he is in offering For this is the Sacrifice of the whole Churche The firste partie that offereth is not alwaies acceptable to God neither alwaies pleaseth him because oftentimes he is a Sinner The seconde partie that offereth is euermore acceptable to God because the Churche is alwaies Holy belooued and the onely spouse of Christe And in this respecte the Masse is an acceptable seruice to God Ex opere operantis and is not without cause and reason called a Sacrifice Propitiatorie not for that it deserueth mercie at Goddes hande of it selfe as Christe doothe who onely is in that principal and special sorte a Sacrifice Propitiatorie but for that it mooueth God to geue mercie and remission of Sinne already deserued by Christe In this degree of a Sacrifice propitiatorie wee maye put Praier a contrite Harte Almose forgeuinge of our neighbour c. This may easely be prooued by the holy Fathers Origens woordes be very plaine Si respicias ad illam commemorationem de qua dicit Dominus Hoc
and seeking of praise although it be the weakest of al other your shiftes yet it is an affection incident vnto the children of Adam and some men suspecte that M. Hardinge is not fully emptie of the same But he that made the harte is onely meete to searche and to iudge the harte As for mee as I am nothinâ— so I knowe nothinge God forebidde that I should glorie in any thinge sauing onely in the Crosse of Iesus Christe But where it pleaseth you so horribly to pronounce your Definitiue sentence that euerlastinge damnation shal be the ende of our game I might wel answeare you with S. Paule Nolite ante tempus iudicare Iudgâ— not before the time It seemeth ouer muche for you so vnaduisedly to take vpoÌ„ you the office and person of Christe without Commission For S. Iohn saith God hath geuen al iudgement not vnto M. Harding but vnto Christe his Sonne who no doubte wil inquire further of your iudgement Your owne Gelasius saithe Neminâ—â— grauare debet iniqua sententia A vvrongeful sentence may hurt no man It behooueth vs patiently to waite for the Iudgementseate of God In that day al the secretes of darkenesse shal be reueled The wicked and vngodly cried out against the Prophete Dauid Non est salus ipsi in Deo eius He hath no health he hath no comforte in his God But Dauid turned him selfe vnto God and saide O Lorde thou receiuest mee thou art my glorie thou liftest vp my heade If damnation be the ende of al their traueiles that seeke onely the Glorie of God and the Trueth of his Gospel where then shal they be that so wilfully haue dishonoured the name of God and haue burnte his Gospel without cause and haue condemned it as open Heresie Certainely Renegates Infidelles Liers Blasphemers and Idolaters shal haue their portion in the Lake that flameth vvith fier and Brimâ—toane The Lordes mouthe hath spoken it This doubtlesse shal be the ende of their game Now say you it remaineth that I perfourme my promise Yea verily but notwithstandinge al that ye haue hitherto saide muche more it remaineth that you beginne againe and assay better to prooue your purpose that is that ye leaue your Surmises and Gheasses and allege one or other sufficient Clause or Sentence for any of these maters that ye say ye haue prooued For that ye haue hitherto shewed vs as vnto any indifferent Reader it may soone appeare is ouer weake and wil not serue I graunte ye haue alleged Authorities sundrie and many such as I knew loÌ„ge before VVith what faithe I doubte not but by Conference it may soone appeare Verily M. Hardinge I neuer denied but you were hable to misreporte the Anciente Learned Doctours of the Churche and to bringe vs the names and shadowes of many Fathers The Heretiques of al ages were likewise hable to doo the same But what credite may wee yelde to suche AllegatioÌ„s VVhat Errour was there euer so plaine what Abuse so horrible but ye haue beene hable to maineteine the same by some coloure of Scriptures and Fathers Ye haue defended your Holy VVater by the example of Elizaeus and by the woordes of the Prophete Ezechiel Your Pardonnes by the Prophete Esaie the open filthinesse and abomination of your stewes by the name and Authoritie of S. Augustine Suche credite ye deserue to haue when ye come to vs in the name of holy Fathers Ye say ye haue shaken downe al the holdes of our side and that who so seeth it not is starke blinde and seeth nothing So easily and with so smal adoo this whole mater is brought to passe So Iulius Caesar sometime to declare the marueilous speede and expedition of his victorie expressed the same briefely in these three woordes Veni Vidi Vici I came to them I sawe them I conquered them Here in few woordes to trauersâ— the special pointes and corners of your whole Booke and to shew by what force and inginnes ye haue atchieued this enterprise First ye haue prooued your Priuate Masse by VVemen Boyes Children Laiemenne Fables Dreames and Visions your Halfe Communion by Sicke folke Deathbeddes Infantes and Madde men Of Christes Institution of the Scriptures of the certaine practise of the Apostles of the General and knowen vse of the Primitiue Churche of the Anciente Councelles of the Olde Canons of the Holy Catholique Fathers sauing onely your bare Gheasses you bringe nothinge Of your vnfruiteful manner of praieinge in a strange vnknowen tongue ye allege neither Authoritie nor Example Touchinge the Supremacie of Rome whiche is the keepe and Castle of your whole Religion ye wander far and wide and many times biside the way yet haue ye not founde any Ancient Father that euer entitled the Bishop of Rome either the Vniuersal Bishop of the whole worlde or the Head of the Vniuersal Churche Thus ye proceede with your Real presence and so foorth with the rest You intreate vncourteously the Holy Fathers with suche your Translations Expositions and Constructions not as may best expresse their meaning but as may best serue to further your purpose Ye racke them ye alter them ye put to them ye take fro them ye allege sometime the ende without the beginninge sometime the beginninge without the ende Sometime ye take the bare woordes against the meaninge sometime ye make a meaninge against the woordes Ye imagine Councelles that were neuer holden and Canons of Councelles that neuer were seene Ye bringe forged pamflettes vnder the names of Athanasius Anacletus and other Godly Fathers by whom you wel know and cannot choose but know they were neuer made Your greatest groundes be Surmises Gheasses Coniectures and likelyhoodes Your Argumentes be Fallacies many times without either Moode or Figure the Antecedente not agreeinge with the Consequente nor one parte ioined with an other Your Vntruethes be so notorious and so many that it pitieth mee in your behalfe to remember them But the places be euident and crie Corruption and may by no shift be denied And to forgeate al other your Inconstancie touchinge the former times euen now in this selfe same Booke whiche ye wishe vs to receiue and so to receiue as the rule and standarde of our Faithe ye say and vnsay ye auouche and recante and either of forgeatfulnesse or for that ye mislike your former saieinges you are often contrary to your selfe Ye haue sought vp a companie of new petite Doctours Abdias Amphilochius Clemens Hippolytus Leontius and suche others Authours voide of Authoritie ful of Vanities and Childishe fables And no greate marueile For who so wanteth wood is often driuen to burne turfes It had ben good ye had brought some other Doctours to prooue the credite of these Doctours Ye make no difference bitweene Syluer and Drosse bitweene Corne and Chaffe bitweene Olde and New bitween True and False Ye saie Christe sheadde his Bloude in deede and verily at his Laste Supper and that at the same instante of time he
offered him selfe in his Bodie likevvise in Heauen in deede and verily before God his Father And these ye cal necessary pointes of the Christian Faithe These are the contentes of your Booke this is the substance of your proufes Thus I feare mee ye know ye dally and deale not plainely thus ye know ye abuse the patience and simplicitie of your Reader And did you imagin M. Hardinge that your Booke shoulde passe onely emonge children or that it shoulde neuer be examined and come to trial or did you thinke that onely with the sounde hereof ye should be hable to beate downe and to vanquishe the trueth of God As for your Eloquence and furniture of woordes as it serueth wel to make the mater more salehable in the sight of the simple so it addeth but smal weight vnto the Trueth VVise men are leadde with choise of mater not with noice of woordes and trie their golde not onely by the sounde whiche often deceiueth but also by the touche stoane and by the weight Although your Eloquence may woorke miracles in the eares of the vnlearned that cannot iudge yet it cannot turne neither water into VVine nor Darknesse into Light nor Errour into Trueth There is no Eloquence there is no coloure against the Lorde VVhere as it likâ—th you so bitterly as your manner is to calle vs Heretiques and to say VVee sit in the Chaire of Pestilence and that the people learneth of vs dissolution of manners and libertie of the Fleashe and vvalketh vtterly vvithout sense or feare or care of God It standeth not with your credite thus with manifest vntruethes and common sclaunders to enuegle your Reader Balach when he sawe he coulde not preuaile against the people of God by force of armes he began to raile against them and to curse them thinkinge that by suche meanes he shoulde preuaile But it is not alwayes Heresie that an Heretique calleth Heresie Athalia when she vnderstoode that Ioas the right Enheritour of the Crowne of Iuda was proclaimed Kinge flewe in her furie into the Temple and cried out Treason Treason Yet was it not Kinge Ioas but she her selfe that had wrought the Treason The Arian Heretiques called the true Christians that professed the Faithe of the Holy Trinitie sometime Ambrosians sometime Iohannites and sometime Homousians allowinge onely them selues to be called Catholiques The Valentinian Heretiques condemned al others as Grosse and Earthly and them selues onely they called Ghostly The sheepe oftentimes seemeth to straye without the folde whiles the VVoulfe lurketh and praieth within â— Verily M. Hardinge who so hateth the intolerable oultrage of your Abuses and pitieth the miserable seducinge and mocking of the people and mourneth for the Reformation of the House of God and desireth to treade in the steppes of the Ancient Catholique Godly Fathers whose Doctrine and ordinances ye haue forsaken and with al submission and humilitie of minde referreth the whole iudgement and order hereof vnto the vndoubted VVoorde of God he may not rightly be called an Heretique Touchinge loosenesse of life I marueile ye can so soone forgeate either your Churche of Rome where as S. Bernarde saide in his time From the Heade to the Foote there vvas no parte vvhole Or the Popes Holinesse owne Palace where as the same S. Bernard saith Mali proficiunt boni deficiunt The vvicked grovv forevvarde the godly goe backevvarde Verily wee haue neither Stewes nor Concubines nor Corteghianes sette out and deckte as Ladies nor Priestes nor Prelates to waite vpon them as by your owne frendes Confession there are in Rome There is no Vertue but wee auaunce it there is no Vice but wee condemne it To be shorte a light wanton emongest vs if she were in Rome might seeme Penelope Ye saye There are nonâ— but a fevv light vnstable personnes of 〈◊〉 side And therefore of good wil and frendship ye counsel mee to returne to you againe But a fewe say you and the same vnstable and light personnes Surely M. Hardinge if you coulde beholde the woonderful woorkes that God hath wrought in the Kingedomes of Englande Fraunce Denmarke Polonia Suecia Bohaemia and Scotlande and in the noble states and Common VVeales of Germanie Heluetia Prussia Russia Lituania Pomerania Austria Rhetia Vallis Tellina c. ye woulde not greately finde fault with the number nor thinke that they whom it hath pleased GOD in al these Kingedomes and Countries to calle to the knowledge and feelinge of his holy Gospel are so fewe And if ye coulde also consider the extremitie and crueltie of your side and the abundance of innocente bloude that so constantly hath been yelded for the testimonie of the Trueth ye woulde not so lightly cal them either vnstable or light personnes Certainely they whom you seeme so lightly to esteeme are Kinges Princes Magistrates Councellers and the grauest and greattest learned Fathers of Christendome If it please God of his mercie to blisse and increase that he hath begonne within fewe yeeres ye shal finde but few that wil so lightly be deceiued and folowe you In al Countries they flee from you and forsake you Ye can no lenger holde them but either by Ignorance or by force and Tyrannie The people whom it liketh you to calâ—e Dogges and Swine are neither so beastly nor so vnsensible and voide of Reason but that they are hable now to espie them by whom they so often haue beene deceiued They are hable now to discerne the Truethe from Falshead and the true Shephearde from a stranger and lamente your pitiful case that are so suddainely fallen backe and walter so miserably in your errour VVhere as you in so earnest sorte and with suche protestation of frendship counselmee to leaue Christe and to folowe you as your counsel ioined with Truethe were very holsome so standinge with manifest Vntrueth it is ful of danger and the more vehemente the more dangerous Certainely Heretiques and Infidelles to increase their factions haue euermore vsed the like persuasions But wee may heare no Counsel against the Counsel of GOD. Aristotle sometime saide Socrates is my frende and so is Plato but the frendship of Trueth is best of al. VVee cannot beare witnesse against GOD wee can not say Good is Il and Il is Good Light is Darknesse and Darknesse is Light VVee cannot be ashamed of the Gospel of Christe it is the mighty povver of God vnto Saluation And with whom then woulde ye haue vs to ioine Examine the weight and circumstance of your Councel VVhom should wee flee whom shoulde wee folowe Leaue affection leaue fauour of partes and iudge vprightly VVoulde ye haue vs to ioine with them that haue burnte the VVoorde of God and scornefully câ—lle it a Shippemans hose and a Nose of VVaxe That mainetaine manifest and knowen errours That calle Goddes people Dogges and Swine That say Ignorance is the Mother of true Deuotion That force the people to open Idolatrie That forebidde Lawful marriage and licence Concubines and Common