propriè in renatis Peccatum sit sed quia ex Peccato est ad Peccatum inclinat Si quis autem contrarium senserit Anathema sit The Concupiscence whiche the Apostle S. Paule sommetime calleth Sinne this Holy Councel declareth that the Cathosique Churche neuer vnderstoode it to be called sinne for that it is so in deede and in Proper manner of Speache in them that be Baptized but bicause it is of Sinne and enclineth vs vnto Sinne. And if any man thinke the Contrarie accused be he Thus wée see that by the Decrée of this woorthy Couente S. Ambrose and S. Augustine other Holy Fathers that haue written the same are al accursed As for that M. Hardinge here toucheth as an errour defended by certaine I knowe not by whom that Baptisme géeueth not ful Remission of Sinne he maiâ— commaunde it home againe to Lâ—uaine emongest his felowes and ieine it with other of his and theirâ— Vanities For it is no parte nor portion of our Doctrine Wée Confesse and haue euermore taught that in the Sacramente of Baptisme by the Deathe and Bloude of Christe is géeuen Remission of al manner Sinnes and that not in halfe or in parte or by waie of Imagination or by fansie but ful whole and Perfite of al togeather so that nowe as S. Paule saithe There is no damnation vnto them that be in Christe Jesu Nowe iudge thou indifferently gentle Reader what Sprite forced M. Hardinge thus terribly to crie oute They Lie they studie to deceiue they seeke shiftes c. The Apologie Cap. 12. Diuision 1. Wee saie that Eucharistia that is to saie the Supper of the Lorde is a Sacramente that is an euident Representation of the Body and Bloude of Christe wherein is sette as it were before our eies the Deathe of Christe and his Resurrection and what so euer he did whilest he was in his Mortal Body to th ende wee maie geene him thankes for his Deathe and for our deliueraunce And that by the often receiuinge of this Sacramente wee maie daily renewe the remembraunce thereof to thintente wee beinge fedde with the Body and Bloude of Christe maie be brought into the hope of the Resurrection and of Euerlastinge Life and maie moste assuredly beleeue that as our bodies be fedde with Breade and Wine so our Soules be fedde with the Body and Bloude of Christe M. Hardinge Amonge al these gay woordes we heare not so mutche as one Syllable vttered whereby we may vnderstande that ye beleue the Very Body of Christe to be in deede Presente in the blessed Sacrament of the Aulter Ye confesse the Eucharistia whiche commonly ye cal the Supper of the Lorde to be a Sacramente and al that to be none other then an euident token of the Body and Bloud of Christe As for that ye adde to make the matter seme sommewhat of the Deathe of Christe and his Resurrection and his actes done in fleshe VVhat reason or scripture haue ye that a peece of Bread and a Cuppe of VVine for in your belefe more make ye not of this Sacramente can set them as it were before our eies Dothe not rather a faire Painted table set foorth the actes of our Sauiour before our eies more liuely and more expressely And be we not moued therewith to geue God thankes for his greate benefites as wel as if we haue Breade and VVine on a table But I praie you sithens al is but Breade and VVine after your teachinge howe shal we by eatinge and drinkinge thereof be fedde with the Body and Bloude of Christe Againe can we by Breade and VVine be brought into hope of the Resurrection and Euer lastinge life as ye saie And howe shal we by Eatinge of Breade and Drinking of VVine be assured that Christes Body and Bloude doth in like manner feede our soules as Breade and VVine feedeth our bodies Though your imagination be neuer so stronge yet by eatinge of that whiche is Breade onely and Drinkinge of that whiche is VVine onely we see not how your soules can be fedde with the True Body and Bloude of Christe no more then ye be at your common meales Verily when al your tale is tolde ye seme to saie nothinge els touchinge the eatinge of our Lordes Body but that the Body of Christe remaineth in Heauen and that we muste sende vp our soules thither to eate it there by a certaine Imagination whiche ye cal faithe For this is your Maister Caluines Doctrine By this Doctrine al standeth vppon your faithe your faithe doth al alone And he that beleueth in Christe so as ye teache eateth his Body and Drinketh his Bloude For by your Gospel to eate the Body is nothinge els but to beleue in Christe If this be true then is your Supper superfluous For declaration of the Truthe herein it is to be considered that when we speake of this blessed Sacramente we meane specially the thinge receiued to be the very Real Body of Christe not onely a Signe or Token of his Body Yet we thinke it necessarie the Doctrine of the Fathers be clerely taught whiche is that here is a Sacramente and the thinge of the Sacramente The Forme of Breade and VVine whiche is sene is the Sacramente that is to saie a Signe of the Holy thinge For a Sacramente besides the outwarde shape whiche it representeth to the senses causeth an other thinge to come into knowledge The thinge of this Sacramente is of two sortes the one in tho same conteined and signified the other signified but not conteined The firste is the Body of Christe borne of the Virgine Mary and his Bloude shed for our Redemption the Seconde is the Vnitie of the Churche in these that be predestinate called iustified and glorified VVhiche Churche is Christes Body mystical So that here are three distincte thinges vnderstanded The one is a Sacramente onely the other a Sacramente and the thinge the thirde the thinge and not a Sacramente The firste is the visible shape or Forme of Breade and VVine the seconde is the proper and very Fleashe and Bloude of Christe the thirde his Mystical Body And as there be two thinges of this Sacrament so be there also two meanes or waies of eating The one Sacramental after whiche bothe good and euil eate the true Body of Christe they to saluation these to damnation The other spiritual after whiche the good only do eate These Defenders as al other the Sacrament aries speakinge of these distinct thinges indistinctly cause confusion and deceiue the vnlearned readers In sutche a sense and meaninge the place commonly alleged out of S. Augustine as also many other the like maye wel be vnderstanded without preiudice of the Truthe of Christes Body in the Sacrament Vt quid paras dentem Venttem Crede manducasti To what pourpose makest thou ready teeth and bely Beleue and thou hast eaten Nowe these Defenders harpingâ—â—â—nâ—ly vpon this one
Seruierunt Creaturae potiùs quà m Creatori Let vs not confounde the Creature and the Creatour bothe togeather Leste it be saide of vs They haue honoured a Creature more then their Maker The Apologie Cap. 13. Diuision 1. Wee affirme that Breade and Wine are holy and heauenly Mysteries of the Body and Bloude of Christe and that by them Christe him selfe beinge the true Breade of Eternal Life is so presently geuen vnto vs as that by Faithe wee verily receiue his Body and his Bloude Yet saie wee not this so as though wee thought that the Nature and Substance of the Breade and VVine is clerely chāged and goeth to nothinge as many haue dreamed in these later times yet could neuer agree emōge them selues vpon their owne dreames For that was not Christes meaninge that the vvheaten Breade should laie aparte his owne Nature and receiue a certaine newe Diuinitie but that he might rather chaunge vs and to vse Theophylactes woordes might transfourme vs into his Body For what can be saide more plainely then that whiche Ambrose saithe Breade and VVine remaine stil the same thei vvere before and yet are changed into an other thinge Or that whiche Gelasius saithe The Substance of the Breade or the Nature of the VVine ceaseth not to be Or that whiche Theodoretus saithe After the Consecration the Mystical Signes doo not caste of their ovvne propre Nature for thei remaine stil in their Former Substance Forme Kinde Or that whiche Augustine saith That vvhiche ye see is the Breade cuppe so our eies tel vs but that vvhiche your Faithe requireth to be taught is this The Bread is the Body of Christe and the Cuppe is his Bloude Or that whiche Origen saithe The Breade vvhiche is sanctified by the vvoorde of God as touchinge the material Substāce thereof goeth into the belly and is caste out into the priuie Or y◠whiche Christe him selfe saide not onely after the blessinge of the Cuppe but also after he had Ministred the Communion I vvil drinke nomore of this fruite of the Vine It is wel knowen that the fruite of the Vine is Wine not Bloude M. Hardinge In this Sacramente after Consecration the Substance of Breade and VVine beinge tourned into the Substance of the Body and Bloude of Christe the out warde Formes of Breade and VVine whiche remaine are the Sacramentes of Holy thinges the Body and Bloude of Christe The B. of Sarisburie In euery natural thinge twoo thinges are specially to be considered the Substance the Accidente or as M. Hardinge calleth it the outvvarde Fourme For example In Breade the Material thinge that séedeth vs and is changed into the Bloude and nourrishement of our bodies is called the Substance of the Breade The whitenesse the Roundenesse y◠Thicknesse the Swéetenesse other the like that are perceiued outwardly by our senses are called Accidentes Now saithe M. Hardinge for as mutche as the Substance of the Breade Wine is remooued by Consecration for that cause cannot be the Sacrament therefore the Accidentes and Fourmes whiche remaine muste needes be thought to be the Sacramentes And so vpon a false Position as shal appeare he laieth the fundation of al his Doctrine by the olde Rule I trowe that he learned sometimes in his Sophistrie Ex Impossibili sequitur quodlibet Of an Impossibilitie ye maie conclude what ye liste euen as aptely and as truely as somme haue saide If Christe were not Christe then Saincte Patrike shoulde be Christe If M. Hardinge had alleged either Scripture or Doctour or Father or Councel or any other Authoritie biside his owne he might happily haue benne beléeued To this whole fansie gentle Reader in my Former Replie I haue made a seueral answeare Verily Chrise saithe Non bibam ex hoc fructu vitis I wil nomore drinke not of these Accidentes but of this generation and fruite and Substance of the Vine S. Paule saithe Panis quem frangimus Not the Fourmes or Accidentes but the Breade that wee breake And againe Quoties manducabitis Panem hunc As often as ye shal eate not these Accidentes but this Breade S. Cyprian saithe of the same I anis ex multorum granorum adunatione congestus Breade moulded and made of many cornes I doubte not but M. Hardinge wil confesse that cornes yéelde Flower and Substance and not onely Fourmes and Accidentes S. Augustine calleth the Holy Mysterie Sacramentum Panis Vini The Sacramente not of Fourmes and Accidentes as M. Hardinge saithe but of Breade and VVine Cyrillus saith Credentibus Discipulis fragmenta Panis dedit Christe gaue vnto his Disciples beleeuinge in him peeces of Breade not peeces of Accidentes But M. Hardinge hauinge in his fantasie remoued the whole Substance of the Breade in stéede thereof hath brought vs in Holy Fourmes Holy Shevves Holy Accidentes His Accidentes be the Mysteries of Heauenly thinges His Accidentes be the Instrumentes of Goddes Grace His Accidentes be the causes of Remission of Sinne. Wée breake Accidentes Wée eate Accidentes Wée drinke Accidentes wée are fedde with Accidentes The Substance of our Bodies is increased with Accidentes And to be shorte he woorketh al his Miracles by the Power of his Accidentes M. Hardinge VVhy be ye so lothe to speake as the Church speaketh that in this blessed Sacramēt we receiue the Body of Christe VVhy had ye rather saie after a straunge manaer that by Breade and VVine Christ him selfe is so presently geuen vnto vs as that by Faithe we verely receiue his Body and his Bloud The B. of Sarisburie I neuer thought it had benne so great an Heresie to speake as the Apostles of Christe the Learned Doctours of the Churche haue spoken before vs. S. Paule saithe Consepulti sumus cum Christo Per Baptismum in mortem Wee are buried togeather with Christe By Baptisme vnto death S. Hierome saith Per Aquam Baptismi vel per Ignem Spiritus Sancti Aeterni illius Panis Corpus efficitur By the Water of Baptisme or By the Fier of the Holy Ghoste he is made the Body of y◠Euerlastinge Breade S. Augustine saithe Habes Christum in praesenti Per Fidem In praesenti Per Baptismatis Sacramentum In praesenti Per Altaris Cibum Potum Thou haste Christe in Presence By Faithe In Presence By the Sacrament of Baptisme In Presence By the Meate and Drinke of the Aultar S. Cyril saithe Corporaliter Filius Per Benedictionem Mysticam nobis vnitur vt Homo The Sonne of God By the Mystical Blessinge is vnited vnto vs as Man S. Hilarie saithe Christus est in nobis Per Sacramentorum Mysterium Christe is in vs By the Mysterie of the Sacramentes And leste M. Hardinge shoulde thinke to take any greate aduantage by these woordes thus vttered as he others of his side haue often donne S. Augustine in moste plaine wise expoundeth the same Si ad ipsas res Visibiles quibus Sacramenta
tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod Per illas res agitur quis non videat non posse corrumpi If wee beholde the Visible Creatures as the Breade the Wine the Water wherein the Sacramentes are ministred who seeth not that they be corruptible But if wee consider the thinges that are wrought thereby who seeth not that they cannot be corrupted Now iudge thou good Christian Reader how Childishely these quarrelles be sought againste vs without cause what Mystical Catholique eares M. Hardinge hath that cannot abide the phrases and speaches of the Anciente Fathers M. Hardinge If a man should presse you with your owne woordes and demaunde what maner of Presence ye teache affirminge Christe him selfe presently to be geuen I weene ye would be founde haltinge For how saie ye If Christe be presently geuen vnto vs by Breade and VVine in the Sacramente then is Christe present If he be present whiche ye muste needes graunt tell vs further howe is he present accordinge to the Substance of his Body or by Grace or accordinge to the Maiestie of his Godhed The first what shiftes so euer ye seeke ye wil not graunt And therefore is your owne Apostle Martin Luther at fowle defiance with your maisters Zuinglius Occolampadius Caluine and you and so be his Disciples Ioachimus VVestphalus Epinus Pomeran He shusius Brentius Illyricus and many others as ye knowe If ye wil saie he is Present by his Grace so is he Presente with al good men and that not onely when the Sacrament is ministred but also at al other times Againe how can ye make good that by Faithe we receiue his Body and Bloud By Faith we receiue Grace and the Merites of his Death suffered in his Body with sheddinge of his Bloud But the Body and Bloude it selfe that is the very Substance of his Body and Bloude tel vs how by Faithe properly and truely to speake as who should sate by Faithe made Present we receiue it Furthermore what haue ye to answeare to this question If wee receiue the Body and Bloud of Christe verely by Faithe for so ye saie we demauÌ„de whether we receiue the same by Faithe onely without the Body or with the office of our Body If thoffice of our Body be required to the receiuinge of Christes Body in the Sacrament as Christe him selfe certainely meante for els how obeyed the Disciples his commaundement to whome he saide at his Supper Take and eate this is my Body likewise of the Cuppe Take and drinke whiche cannot be donne but by the seruice of the Body hereof then it foloweth that his Body is verely present Now that it is not receiued by Faithe onely thus we proue it by your owne Doctrine It is so receiued â–ª as it is Present but it is Present by Bread and VVine as ye saie Ergo it is receiued by Bread and VVine To conclude if by Breade and VVine then not by Faithe onely VVil ye geue me leaue to saie what I thinke of you Verely it seemeth by your vaine ianglinge that as S. Paule saieth of suche other like you ye vnderstande not what ye speake nor whereof ye affirme The B. of Sarisburie In what sense wée maie truely saie Christe is either Presente with vs or Absente from vs the mater is not so doubteful or dangerous to be answeared onlesse M. Hardinge haue foregotten the Articles of his Créede For thus wée are taught to beéeue Christe is Ascended into HeaueÌ„ and fitte that the Right Hande of God Whiche Article S. Augustine expoundeth thus Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est memoriterque recole fideliter tene Christianam Confessionem Quoniam Resurrexit à mortuis Ascendit ad Coelum Sedet ad Dextram Patris nec aliunde quà m inde venturus est ad viuos mortuoâ—que iudicandos Doubte thou not but Christe Jesus as Man is there nowe from whence he shal comme And heare thou wel in minde and faithefully beleeue the Christian Confession That Christe is Risen againe from the Deade And Ascended into Heauen And Sitteth at the Right Hande of the Father And that he shal comme againe from thence and from no vvhere els to Judge the quicke and the Deade Againe he saithe Homo secundum Corpus in Coelo est de loco migrat cùm ad alium locum venerit in eo loco vnde venit non est Christe as Man accordinge to his Body is in Heauen and passeth from place to place and vvhen he commeth to an other place he is not in the other place from vvhence he came Likewise againe Secundum Praesentiam Maiestatis semper habemus Christum nobiscum Secundum Praesentiam Carnis rectè dictum est Discipulis Me autem non semper habebitis Accordinge to the Presence of his Maiestie wee haue Christe euermore with vs But accordinge to the Presence of the Fleashe it is true that Christe saide to his Disciples Me you shal not haue alvvaies vvith you So saithe the Holy Father and Martyr Vigilius Del Filius secundum Humanitatem suam recessit à nobis Secundum Diuinitatem ait Ecce ego vobiscum sum vsque ad Consummationem saeculi The Sonne of God accordinge to his Manhoode is gonne from vs But accordinge to his Godhed he saithe Beholde I am with you vntil the ende of the worlde And againe Et nobiscum est non est nobiscum quia quos reliquit Humanitate non Deseruit Diuinitate Christe is with vs and yet he is not vvith vs For vvhome he leafte touchinge his Humaine Nature or his Body touchinge his Godhead he leafte them not And againe Verbum vbique est Caro autem eius vbique non est The Woorde or Godhed of Christe is euerywhere but his Fleashe or Body is not eueryvvhere So saithe S. Cyril Etsi Corpore abfuero Praesens tamen ero vt Deus Although I be Absente as touchinge my Body yet as God I wil be Presente And to leaue an infinite number of other Learned and Catholique Fathers that haue written the like Origen saithe thus Secundum Diuinitatis Naturam non peregrinatur à nobis Peregrinatur secundum dispensationem Corporis quod suscepit Christe accordinge to his Godhed is not a stranger to vs But he is a stranger accordinge to the dispensation of the Body that he receiued Thus is Christe bothe Absente and Presente Presente in Maiestie Absente in Body And in this sense Chrysostome saithe Semper nobiscum est Christus Neque enim nisi nobiscum esset Christus superesset Ecclesia Christe is euermore Presente with vs. For onlesse he were presente the Churche of God coulde not continewe But M. Hardinge saithe Howe can yee make good that by Faithe wee receiue his Body and Bloude By Faithe wee receiue Grace c. This question shoulde
it meaneth the Sacramente of how great a thinge it conteineth as yet ye haue not heard That then whiche ye sawe is Breade and Chalice whiche euen your eyes tel you But that whiche your Faithe requireth to be instructed of Breade is the Body of Christe the Chalice his Bloude If the Substance of Breade remained as before Consecration what neede had they to learne what it were For of them selues they might know we the thinges proponed to be Breade and VVine But S. Augustine ye saie calleth that they sawe Breade and VVine Yea Sir so it was so farre as theire eies tolde them But what their faithe ought to tel them he instructeth them saieinge Breade to witte is the Holy Body of Christe To this Construction muste wee stande by S. Augustine him selfe so set foorthe The B. of Sarisburie S. Augustines woordes are plaine yenough howe so euer it like you to shaowe them with your Gloses Thus he saithe Quod vidistis Panis est Calix quod vobis etiam Oculi vestri renuntiant The thinge that you sawe is the Breade and the Cuppe whiche thinge your eies doo reporte vnto you Where also maie be noted as by the waie that S. Augustine contrarie to your Doctrine M. Hardinge referreth the Iudgmente hereof to the reporte and trial of the senses And againe he saithe of him selfe in the like case Vereor ne ipsis sensibus nostris facere videamur iniuriam quando id loquendo suademus vbi omnes Vires officiumque Sermonis facillimè superat euidentia Veritatis I feare me wee shoulde doo wronge vnto our Senses if wee would goe about to proue that thinge by speakinge wherein the euidence of the Truthe it selfe passeth al dewtie and power of Speache How be it S. Augustine saithe further Quod autem Fides vestra postulat instruenda Panis est Corpus Christi Calix Sanguis This Obiection maie be answeared by that is saide before These twoo saieinges are bothe true Hesychius saithe Mysterium nostrum simul Panis Caro est Our Mysterie is bothe Breade and Fleashe It is Breade in Substance in deede It is also the Body of Christe not in Substance but in a Mysterie Your owne Glose saithe as it is before alleged Dicitur Corpus Christi sed impropriè Vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi It is called the Body of Christe but vnproperly or not in dowe and vsual fourme of speache The meaninge thereof maie be this It is called Christes Body that is to saie It Signifiethe Christes Body In a Sacramente wee muste beholde not onely the outwarde Elemente but also the thinge it selfe whereof it is a Sacramente S. Augustine saithe Si ad ipsas res visibiles quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si autem ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the visible Creatures wherein the Sacramentes are ministred who knoweth not they be thinges corruptible But if wee consider the thinge that is wrought thereby who seeth not It cannot be corrupted And in the same place before alleged S. Augustine fully expoundeth his owne meaninge in what sense the Breade maie be called the Body of Christe These be his woordes Christus leuauit Corpus suum in Coelum vnde venturus est vt iudicet viuos mortuos Ibi est modò sedens ad Dextram Patris Quomodò est Panis Corpus eius Et Calix vel quod habet Calix quomodò est Sanguis eius Ista Fratres ideò dicuntur Sacramenta quia in eis aliud videtur aliud intelligitur Christe hathe lifted vp his Body into Heauen from whence hee shal comme to iudge the quicke and the deade There is hee nowe sittinge at the Right Hande of the Father Hovve then is the Breade his Body And the Cuppe or that is in the Cuppe howe is it his Bloude His answeare is this O my Brethren these be called Sacramentes for that in them one thinge is seene and an other thinge is vnderstanded Thus therefore the thinge that wée sée with our Bodily eies is the very Nature and Substance of Breade but the thinge that wee see with our Faithe is the very Natural Body of Christe sittinge in Heauen and represented vnto vs in the Mysteries Nowe I beseeche thée good Christian Reader marke what Discante M. Hardinge plaieth vpon these woordes S. Augustine saithe Beleeue the Iudgemente of your eies M. Hardinge saithe Senses be deceiteful Beleeue not the Iudgemente of your eies S. Augustine saithe The thinge that you see is Breade M. Hardinge saithe It is not so it is no Breade So handsomely this Glose groweth to the Texte The Apologie Or that whiche Origen saithe The Breade whiche is Sanctified by the Woorde of GOD as touchinge the Material Substance thereof goeth into the Belly and is caste out into the priuie M. Hardinge In alleginge Origen Sir Defender ye plaie your accustomed false plaie corruptinge his sentence and falsifieinge his woordes For they be not as you recite them but thus Ille cibus qui sanctificatur per Verbum Dei pèrque obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur That meate whiche is Consecrated by the VVoorde of God and by Praier accordinge to that Material whiche it hathe it goeth into the belly and is voided foorthe into the Priuie Here neither nameth he Breade as you doo to cause the people to thinke it is but very Breade but meate And that you haue in your Latine ▪ Quod quidem ad Materiam attinet whiche is by your Interpreter As touchinge the Material Substance thereof it is not Origens but your owne forged stuffe to deceiue the ignorante withal to th ende they might be moued by your false handlinge of that Doctour to beleeue the mater and Substance of very Breade to remaine He speakethe not of the mater of Breade but of that whiche is Material in this Sacramente meaninge the Accidentes or Qualities remaininge after Consecration whiche be Material but not the mater it selfe of Breade as Mater is taken for the one parte of a perfect Substance and the same Accidentes be voided foorthe as Origen had good cause by occasion of Christes woorde to declare you had none to recorde the same But it liked your filthy sprite withe vile woordes to bringe that Holy Mysterie and Blessed Sacramente into contempte VVherein ye do the Deuil Authour of al Herisies the greatest seruice that maie be deuised The B. of Sarisburie Heresies false plaie Falsehed Falsifieinge Vile vvoordes Filthy Spirites are nowe becomme M. Hardinges ordinarie and vsual Eloquence Here haue we corrupted as he saithe and belied Origen for that wee place this woorde Panis in steede of Cibus And for that wee saie Panis quod ad Materiam attinet in steede of these
Soules for Whose sake Christe hath shedde his Bloude Your errour in makinge the Presence of Christe in Baptisme like to his presence in the Supper is to grosse For although Christe woorke bothe our Regeneration and our nourrishment by his Diuine Sacramentes yet in Baptisme our Regeneration is by name attributed in the Gospell to the Holy Ghoste also to shewe that Christes presence there is spirituall But his Supper consisteth of his Body and Bloude whiche are so vnited to Christe as they are peculiar to the seconde persone in Godhed Againe for asmuche as they are receiued into vs as foode to nourrishe our Bodies to Resurrection as the Gospell saieth and nomans Body is otherwise nourished then by Eatinge in deede that meate whereof he is nourrished and the Fleashe of Christe as him selfe saithe is meate in deede and his Bloude Drinke in deede VVe are forced to beleue an other maner of presence in the Sacramente of the Aulter then in Baptisme And therefore ye haue handled this matter to sleightly and coldely VVhere as ye saie wee do not touche the Body of Christe with Teeth and Mouth are ye so accustomed to swallowe downe whole morselles as ye neuer touche them with your Teeth Or haue ye learned to eate that whiche ye touche not with your Mouthe If Christe saide Take Eate this is my Body and the Apostles tooke and Eate the same neither coulde they take and Eate without touchinge it semeth ye handle eatinge to sleightly and coldely when ye wil haue it without touching Chrysostome a more Substanital handler of thinges then any of you is saieth of Christes Body Quod omnium maximum est atque praecipuum in terra non conspicaris tantùm sed tangis neque sliontangis sed comedis â—o accepto domum redis Of al thinges that be in earthe what is the greatest and the chiefest that doest thou not onely see but touchest neither onely doest thou touche it but also eate it and hauinge receiued it thou goest home againe How we touche it we knowe for it is not now a mortall and corruptible Body wherein we maie fasten our Teeth but glorious and immortall and therefore we touche it by the reason of the Accidentes of Breade and VVine â–ª with whose Formes as S. Augustine speaketh it is couered or vailed and so commeth it to our Teethe and to our Mouthe and nourrisheth bothe our Bodies and Soules to life Euerlastinge Nay but we saie ye holde him faste and Eate him by Faith by Vnderstanding and by the Spirite I praie you be not to hasâ—â—e to holde him before ye haue him How came ye by him His grace he geueth diuerse waies but him selfe Bodely and presently as man he neuer promised to geue otherwise then when he saide Take Eate this is my Body And then Iudas who had but a very meane Faithe because he receiued the Sacramente receiued him also And our Blessed Lady although shee had a moste persitte Faithe receiued him not after that sorte because then shee receiued not the Sacramente How can ye assure your selues that your Faithe takeht the Body of Christe whiche was neuer promised to your Faithe If your Faithe take him not as he is in the Sacramente how can your Faithe holde him faste there As here before ye haue saide muche and proued litle against the Reall Presence wrestinge and stretchinge certaine Fathers sentences and the Scripture it selfe to that purpose not wholy and Faithfully but by piecemeale and pâ—tchedly alleaged so as ye might beste make them serue to the mainetenance of your false Doctrine right so in the conclusion of that parte of your Apologie with a like grace ye heape a number of mangled auctorities together wherby to perswade that for asmuche as the Fathers haue aduertised vs to lifte vp our mindes to heauen warde we should not thinke we Late the Fleashe of Christe as beinge here present with vs vnder the Forme of Breade Therefore whereas ye laye to the Catholikes charge as though by their Sacriledge the people were berefte of a greate benefite in that they be taught to be content with the one kinde vnder the same receiuing nolesse then if they had bothe howe muche more woorthely are ye to be charged with the crime of Sacriledge that robbe them of the greatest Treasure that is in the Churche so muche as in you lieth the Body and Bloude of our Lorde and in steede thereof pretende to deliuer vnto them a piece of Bakers Bread and a cuppe of vvine But let vs see what good reason or auctoritie ye bringe out of the Fathers againste the true presence of Christe in the Blessed Sacramente The B. of Sarisburie O M. Hardinge your conscience knoweth and wil testifie against your selfe that wee neuer called the Holy Sacramente of Christes Body Bakers Breade nomore then wee cal the Sacramente of Baptisme a paile of VVater Wee haue alwaies spoken honourably and reuerently hereof as it was meate wee shoulde speake of the Mysteries of the Deathe of Christe and as the Holy Catholique Fathers haue euermore vsed to speake before vs. These wilde and wanton vnseemely speaches agree rather with your Doctrine For cal your owne woordes alitle to remembrance In your Firste Answeare ye cal the Holy Sacramente as it is vsed and Ministred by vs accordinge to the Order of the Holy Fathers A peece of Breade not vvoorthe a pointe In this place ye cal the Holy Ministration so vsed by vs A leane and a Carrien Banket In the nexte diuision ye cat it A Toie These be your woordes M. Hardinge and maie wel stande bothe with the Sobrietie of your Sprite and also with the whole Substance and tendure of your Religion Wee cal it The Sacramente of Thankesgeuinge and the Sacramente of Christes Body and Bloude And with the Holy Father S. Augustine wee saie In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste Consider not vvhat thei be in them selues but what they Signifie Wee haue no special regarde to the Breade Wine or Water For they are Creatures Corruptible as wel after Consecration as they were before But wee directe our Faithe Onely vnto the very Body Bloude of Christe not as beinge there Really and Fleashelâ— Presente as ye haue imagined but as sittinge in Heauen at the Righthande of God the Father The Holy Father Chrysostome saith although in general woordes not speakinge specially of this Sacramente Oculi Fidei quando vident haec ineffabilia bona ne sentiunt quidem haec visibilia Tantum inter haec illa interest The eies of our Faithe when they beholde these vnspeakeable good thinges they doo not so mutche as marke these out warde thinges that we see with our Bodily eies So greate is the difference bitvvene these thinges And herein resteth the grossenesse of your errour yâ— ye diuide not the one thinge from the
Certè vel tunc intelligetis quòd Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge vp where he was before Then shal ye see that he geeueth not his Body to be Eaten in sutche sorte as you imagine Then shal ye vnderstande that his Grace is not consumed by morselles And therefore againe he saithe Nolite Pauces parare sed Cor Prepare not your Iavves but your Harte This is the Very True Spiritual and Onely Eating of Christes Body and what so euer fantasie M. Hardinge hath diuised bisides of his Mouth Teethe is as S. Cyril saithe a Vaine Vnreuerente Grosse and Fleashely Imagination The Apologie Cap. 14. Diuision 4. The Councel of Nice as it is alleged by somme in Greeke plainely forebiddeth vs to be basely affectioned or bent towarde the Breade and Wine whiche are sette before vs. M. Hardinge As the former parte of the sentence whiche ye bringe out of the Nicene Councel soundeth nothing against the Catholikes for they also teache the same so the later parte is directly contrary to your Doctrine which ye thought good to leaue out lest thereby ye should haue marred your whole matter Sutche nipping and roundinge of sentences hath euer ben taken for a marke to know Heretikes by Amonge wise men sutche practrise worthely bringeth you into suspicion of Vntruthe The wordes of the Councel truely reported be these Let vs not at the Diuine Table basely behold the Bread and Cuppe sette before vs but liftinge vp our minde let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the sinnes of the VVorlde of Priestes Sacrificed vnbloudely And receiuing his precious Body and Bloude verily let vs beleue these to be the pledges of our Resurrection For in consideration hereof we take not mutche but a litle that we may knowe we receiue not to fillinge of the Body but to Sanctimonie Take the ende with the beginninge and what maketh this decree of that Holy Councel for defence of your Sacramentarie Doctrine And here who be more basely affectioned and bent towarde the thinges set on that Table ye that make them but Breade and VVine or wee that after Consecration beleue vnder the formes of Breade and VVine verily to be made Presente the Body and Bloude of Christe VVhether is a baser exercise to feede on common Breade and VVine and to dwel in the iudgement of the senses or to eate the very Fleashe of Christe the Breade of Life that came downe from Heauen to immortalitie of the Body and Soule to forsake the senses and folowethe vnderstandinge of Taithe VVel we agree with you not to be ouer basely intent to the Breade and Cuppe But why do not ye performe that as foloweth there after your owne allegation out of that Councel VVhy do ye not with those 318. Holy Fathers and with the whole Churche of Christe vnderstande by Faithe on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the VVorlde VVhy do ye not recante your wicked Doctrine againste the blessed Sacrifice of the Masse Reade the whole sentence ioyninge the ende to the beginninge Saie not al those Holy and Learned Fathers the Lambe of God on this sacred Table thei meane the Aulter to be Sacrificed of the Priestes vnbloudely Againe why bringe ye the Christen people from the Body of Christe whereby they are redemed to a bare piece of Breade teachinge it to be but the Figure of his Body Saieth not this Councel that wee receiue the Precious Body and Bloude of our Lorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is verily and in deede whereby in dede al your tropes and Figures be quite excluded Againe if these were but Breade and VVine as ye teache woulde the Councel saie that we take them not to sacietie but to Sanctimonie and Holynes VVhat Holynes can we haue of Breade and VVine VVhat Holynes obteineâ— we not by eatinge of the Body of Christe beinge the proper Body of the VVorde or God the VVordes owne Body that hathe Power to viuificate and quicken al thinges Thus we come within you Defenders as it were and claspinge with you wringe your weapon out of your handes and with the tother end of it stricke you downe As it is not harde to vs by learninge to ouerthrowe you so we beseche God to strike down the pride and stubbernes of your hartes as he did Paule wherewith ye resiste the manifeste Truthe The B. of Sarisburie Wée allege this place although briefely yet simply and truely and without any manner fraude or guile But if roundinge and clippinge of the Holy Fathers be the marke of an Heretique as it is here auouched then haue wée one marke more whereby to knowe M. Hardinge For this is his ordinarie vsage and practise of course Touchinge either the Beginninge or the Ende of this Decrée there is no cause wherefore any Woorde therein written shoulde of out parte be dissembled The Holy Fathers in that Councel teache vs vtterly to withdrawe our eieâ— from the Breade and Wine beinge nothing els but Creatures transitorie and corruptible and by Faithe to beholde the Very Body of Christe whiche is Represented in the Mysteries To like pourpose S. Augustine saithe as it is alleged before Ea demùm est Miserabilis animae Seruitus Signa pro Rebus accipere supra Creaturam Corpoream oculum Mentis ad hautiendum Aeternum Lumen leuare non posse This is the Miserable Bondage of the Soule to take the Signes in steede of the thinges that be Signified and not to be hable to lifte vp the eie of the Minde aboue the Corporal Creature to receiue the Light Euerlastinge And therefore immediately before the Holy Ministration the Prieste saith vnto vs as it is saide before Lifte vp your Hartes In this sorte the same Fathers speake of the Water of Baptisme Baptisma nostrum Oculis Sensibilibus spectandum non est sed oculis Intellectus Vides Aquam Cogita Vim potestateÌ„ Dei quae in Aquis latet Our Baptisme maie not be considered with the Sensible or Bodily Eies but with the Inner Eies of the Minde Seeste thou the Water Thinke of the Might and Power of God that lieth Hidden in the VVater Thus as in the One Sacramente they withdrawe vs from the Water euen so in the Other Sacramente they withdrawe vs from the Breade But it foloweth in the same Decrée Let vs by Faithe vnderstande on that Holy Table to be laide the Lambe of God that taketh awaie the Sinnes of the World If yâ— Auncient Fathers to the end to sturre vp and to enflame the Hartes of the people had not sommetimes vsed vehemente phrases and extraordinarie kindes of Speache M. Hardinge might many times spare his penne and keepe silence But he dooth the Fathers greate wronge that presseth onely theire â—are woordes dissembleth
their meaninge Gregorie Nyssene S. Basiles Brother discréetely and learnedly openeth this whole mater Thus he writeth Cùm in habitudine loci alicuius vel negorij in loco existentis intelligibiliuÌ„ aliquod extiterit Abusiuè id ibi esse dicimus propter operationeÌ„ eius quae ibi est locum pro habitudine operatione accipientes Cùm enim dicere deberemus Ibi Operatur dicimus Ibi est When any Spiritual thing is in the consideratioÌ„ of somme place or els in consideratioÌ„ of somme mater being in a place Wee saie the same Spiritual thing is there by an Abuse or by an Extraordinarie vse of speache bicause of the effecte of that Spiritual thinge that there is vvrought taking the place in steede of Consideration of Workinge in the Place For where wee should saie There it VVoorketh thus wee saie There it is Euen so where as these Fathers should haue saide The Effectes or Graces yâ— wée haue by Christes Body are laid before vs vpon yâ— Table by Abuse of Speache they saie the Body of Christe is laid vpoÌ„ yâ— Table Likewise saith GratiaÌ„ QuidaÌ„ noÌ„ improbabiliter exponuÌ„t Carnis Sanguinis Veritatem Ipsam â—orundem efficientiam hoc est Remissionem Peccatorum Somme menne not without good reason by the Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie the Remission of Sinnes And as these Fathers saie Christe is Laid vpon the Table euen so by like phrase of speache S. Gregorie saith Christe is killed vpon the Table Christus iterum in hoc Mysterio moritur Eius Caro in populi salutem patitur Christe dieth againe in this Mysterie His Fleashe suffereth for the Saluation of the people So saith Chrysostome Vt in Coelo coelatur Deus sic in Scripturis absconditur Non omnes intelligunt Deum Veritatis positum in Scripturis As God is couered in Heauen so is he couered in the Scriptures Al menne vnderstande not God that is laide in the Scriptures So saithe Athanasius Est etiam in Verbis Scripturarum Dominus Our Lorde is in the VVoordes of the Scriptures So saithe S. Hierome Supra nudam metuis humum ex esa ieiunijs membra collidere Sed Dominus tecum iacet Thou arte a fraide to laie thy body worne out with fasting vpon the bare ground Yet the Lord lieth vvith thee Againe Nudus atque esuriens ante fores nostras Christus in paupere moritur Christe naked and hungrie lieinge before our gate dieth in the poore And to leaue other like saieinges and sentences of the Ancient Fathers Pope Adrian saithe in your late Councel of Nice In Scripturis Sanctarum imaginum Agnus Praecursoris digito ostensus depingitur In the Scriptures of the Holy Images is painted the Lambe of God that John Baptiste shewed with his finger These saieinges muste be qualified with a gentle Exposition and maie not be rackte extréemely to the sounde and rigour of the Letter Chrysostome thus expoundeth these woordes of S. Paule to the Galathians Quibus Christus ante Oculos priùs depictus erat in vobis Crucifixus Atqui Christus non apud Galathas sed Hierosolymis fuit Crucifixus Quomodo igitur dicit in vobis Vt ostendat vim Fidei quae potest etiam procul dissita cernere indicans quòd illi oculis Fidei exactiùs cernerent quà m nonnulli qui praesentes adfuerant eaque quae gerebantur conspexerant Vnto whome Christe was painted out and Crucified emonge you before your Eies Yet was not Christe Crucified in Galathia but at Hierusalem How then saithe S. Paule vnto the Galathians Christe was Crucified emongst you His meaninge was to shewe the strengthe of Faithe vvhiche is hable to see thinges though thei be far avvaie and that they by the Eies of Faithe sawe the Deathe of Christe more plainely and perfitely then many that were presente at his Deathe and sawe those thinges that were donne Thus the Fathers in this Councel saide Christes Body is Laide foorthe vpon the Communion Table that is not vnto our bodily Eies or senses but vnto the eies of our Faithe I meane by waie of a Mysterie or Sacramente but not verily or in déede In this sense S. Augustine saithe vnto the people Vos estis in Mensa Vos estis in Calice You are laide vpon the Table you are in the Cuppe As the people is laide vpon the Table so is Christes Body laide vpon the Table And as the People is in the Cuppe so is Christes Bloude in the Cuppe The people is there by waie of a Mysterie euen so is Christes Body and Bloude there by waie of a Mysterie and none otherwise Thus M. Hardinge wée withdrawe not the people of God as ye vntruely saie from Christes Body to a péece of Breade But rather wée leade them as the Ancient Fathers euer did from the Creature of Breade to the Beholdinge Receiuinge and Eatinge of Christes very Body and Bloude In what sorte and sense Christe is nowe Vnbloudily Sacrificed by the Prieste for shortnesse sake gentle Reader I muste referre thée vnto my Former Replie to M. Hardinge How the Holy Mysteries be pledges of our Resurrection it hath partely bene saide before and partely shal be saide hereafter more at large How wée maie receiue the Body of Christe in deede and verily without either Transubstantiation or Real Presence I haue bothe touched before in this Treatie and also in my Former Replie Certainely S. Augustine saithe The Receiuinge of Christes Body in deede and the Receiuinge of the Sacramente are sundrie thinges Thus he writeth Ostendit Christus quid sit non Sacramentotenus sed re vera Corpus Christi Manducare eius Sanguinem Bibere Christe sheweth what it is to Eate his Body and to Drinke his Bloude not by vvaie of Sacramente but verily and in deede For the Eatinge of the Sacramente with Mouthe and Toothe is not the very True Eatinge of Christes Body but a token or Mysterie of the same S. Augustine saithe Qui Manducat Intus non Foris qui Manducat in Corde non qui premit Dente He that Eateth VVithin not he that Eateth VVithout He that Eateth Christes Body in his Harte not he that bruseth the Sacramente vvith his Toothe Who so by Faithe receiueth the Body of Christe receiueth it Substantially Really Verily and in déede and dwelleth in Christe and Christe in him Thus is Christes Body receiued as these Holy Fathers saie not to the fillinge or contentation of the Body but vnto the Holinesse and Sanctification of the minde Thus ye comme within vs M. Hardinge as ye saie and clospe with vs and ouerthrow vs by Learninge and wringe our weapon out of our handes and with the other ende thereof ye strike vs downe Me thinketh I heare one saie Denique metuebant Omnes iam me If some Gnato stoode by you I trowe wee shoulde haue a prety plaie But
suffice you to make a quarrel That Mise and Dogges maie eate the very Natural Body of Christe and that Really Substantially and in deede it is youre Doctrine it is not ours For wee vtterly abhorre it and defie it as moste detestable and lothesome villanie I marueile not to heare you saie that wicked Creatures and Faithlesse Infidelles maie eate Christes Body seeinge yee doubte not to auouche the same of Brute Beastes and Dombe Cattel Yet S. Augustine saithe Hoc Manducare illam Escam illum Potum Bibere in Christo manere illum manentem in se habere This is the Eatinge of that Meate and the drinkinge of that Drinke for a man to dwelle in Christe and to haue Christe dwellinge within him Euen so saithe Christe him selfe He that eateth my Fleashe and Drinketh my Bloude is neither vvicked Creature nor Faithlesse Infidelle nor Dogge nor Mouse but dvvelleth in mee and I in him But S. Augustine saithe Iudas accepit Pretium nostrum Iudas receiued oure Price whiche by youre exposition can bee none other but the Body of Christe O M. Hardinge yee shoulde not thus haue mockte the worlde with this Authoritie You youre selfe knowe yee deale not plainely you youre selfe knowe that S. Augustine by these woordes Oure Price meante onely the Sacramente of oure Price So Chrysostome saithe Baptisma Christi Sanguis Christi est The Baptisme of Christe is the Bloude of Christe Not for that it is so in deede but for that it is a Sacramente of the Bloude of Christe Euen so it is noted in youre owne Decrees Ipsa immolatio carnis Christi quae Sacerdotis manibus fit Vocatur Christi Passio Mors Crucifixio Non Rei Veritate sed Significante Mysterio The Oblation of the fleashe of Christe that is wrought with the Priestes handes is called the Passion the Death and the Crucifieinge of Christe not in Truthe of mater but in a Mysterie Signifieinge This Exposition ye maie not wel refuse It is S. Augustines It is youre owne Hereof wee haue spoken otherwheres more at large But to put the mater oute of doubte that it maie appeare in what sense Iudas receiued the Price of Christes Deathe S. Augustine him selfe thereof saithe thus Christus adhibuit Iudam ad Conuiuium in quo corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christe receiued Judas vnto his Banket whereat he gaue to his Disciples the Figure of his Body and Bloude The Booke that ye allege in the name of S. Gregorie is vaine and Childishe and ful of Fables and not S. Gregories But S. Paule saithe Who so euer Eateth of this Breade and Drinketh of the Cuppe of oure Lorde vnwoorthily he shal be guilty of the Body and Bloude of oure Lorde Euen so S. Augustine writeth of the VVater of Baptisme Baptismus valet alijs ad Regnum alijs ad Iudicium Baptisme is auaileable to somme vnto the Kingdome of God to somme vnto Judgemente Againe he saithe Baptismum multi habent non ad Vitam Aeternam sed ad Poenam Aeternam non bene vtentes tanto bono Somme haue Baptisme not to Life Euerlastinge but to Paine Euerlastinge not wel vsinge so good a thinge Likewise saithe Tertullian Si qui pondus intelligant Baptismi magis timebunt consecutionem quà m dilationem They that vnderstande the weighte of Baptisme wil feare more the geattinge of it then the delate Yet yee presse the mater further S. Paule saithe Who so eateth vnworthily of this Breade is guilty of the Body and Bloude of Christe Ergo saie you Christes Body and Bloude muste needes be Really Present Here Maister Hardinge it were a woorthy mater to see by what enginnes ye woulde proue these hasty Conclusions or howe yee woulde force this Guilte and this Presence to goe togeather For thinke you that no man can be guilty of the Body and Bloude of Christe but he that hath Christes Body and Bloude Really Present in his hande Verily S. Augustine saithe Reus erit non parui preiij sed Sanguinis Christi qui violat commaculat Animam Christi Sanguine Passione mundatam He is Guilty of no smal Price but euen of the Bloude of Christe that by Fornicatiō or Aduouterie defileth his owne soule that was made cleane by the Passion and Bloude of Christe Yet hath he not therefore Christes Bloude Really Presente Athanasius saithe Adorantes Dominum neque ita vt dignum est eo viuentes non sentiunt se reos fieri Dominicae Mortis Worshippinge Oure Lorde and not liuinge so as is meete for our Lorde they feele not that thereby they are made Guilty of our Lordes Death So saithe God by the Prophete Ezechiel I wil require the Bloude of the people at thy hande Christe saithe God shal require of you the Bloude of the Prophetes that hathe benne sheadde from the beginninge of the worlde This Guilte M. Hardinge maie wel stande withoute any Real Presence of the Bloude either of Christe or of the Prophetes This therefore is S. Paules meaninge that the wicked resortinge vnwoorthily to the Holy Mysteries and hauinge no regarde what is meante thereby despise the Deathe and Crosse of Christe and therefore are Guilty of the Lordes Body and Bloude that are represented in the Sacramente Chrysostome saithe as he is alleged in the seconde Councel of Nice Is qui Imaginem Imperatoris violat in prototypum Dignitatis iniustus est He that defileth the Emperoures Image is iniurious to the Maiestie of the Emperoures Persone that is pourtraide in the Image S. Cyprian saithe Impijs in Morte Christi nullus superest quaestus sed iustissimè eos beneficia neglecta condemnant The wicked haue no gaine by the Deathe of Christe but the benefites that they haue despised doo moste iustely condemne them To comme neare to the pourpose S. Augustine saithe Habent Foris Sacramentum Corporis Christi sed Rem ipsam non tenent Intus cuius est illud Sacramentum Et ideò sibi iudicium manducant bibunt Outwardly they haue the Sacramente of Christes Body But the thinge it selfe whiche is Christes Body represented by the Sacramente inwardly in theire hartes they haue not And therefore they Eate and Drinke their owne iudgemente S. Augustine saithe they are Guilty not bicause they receiue but bicause they receiue not the Body of Christe Againe he saithe Qui non manet in Christo in quo non manet Christus procul dubio non Manducat Spiritualiter Carnem eius nec Bibit eius Sanguinem licet Carnaliter Visibiliter premat dentibus Sacramentum Corporis Sanguinis Christi Sed magis tantae rei Sacramentum ad Iudicium sibi Manducat Bibit He that abideth not in Christe nor Christe in him out of doubte he eateth not Spiritually his Fleashe nor Drinketh his Bloude not withstanding Carnally that is to saie with his bodily
that falleth out bitweene vs VVhether any one of al the Anciente Learned Fathers c. euer saide your Priuate Masse c. This is it that is denied If yee proue not this what so euer ye proue yee proue nothinge Bringe out somme Learned Father shewe somme Catholique Doctoure keepe them no lenger foorthe comminge The worlde looketh yee shoulde deale plainely Denie nomore the manifeste Truthe auouche nomore the open Falsehedde Let there be somme probabilitie and likelihoode in your saieinges Leaue your immoderate and vncourteous talkes They are tokens of stomake and not of Learninge Therein yee haue deserued the honoure aboue al others In sutche kinde of Eloquence noman can matche you but your selfe A good cause mighte haue benne pleaded with better woordes The more vntemperate and firy yee shewe your selfe without cause the more in the ende wil appeare your folie If yee haue hitherto taken any pleasure in speakinge il at my hande by hearinge il yee shal not lose it If yee bringe vs moe Fables of your Pardonnes and Purgatories If yee feede vs as yee haue donne with Vntruthes If yee depraue the Scriptures If yee falsifie the Doctoures If yee Conclude without Premisses If yee place your Antecedente at Rome and your Consequente at Louaine If yee stuffe so mutche paper and blotte so many leaues and shewe vs nothinge briefely if yee write none otherwise then yee haue donne hitherto no wise man wilgreately feare your force Deceiue not the simple They are bought with price They are the people of God for whome Christe hath sheadde his Bloude Your shiftes be miserable Yee trouble your selfe as a birde the lime The more yee sturre the faster yee cleaue the longer yee striue the weaker yee are Yee cannot bridle the flowinge Seas yee cannot blinde the Sonnebeames Kicke not stil againste the spurre Geeue place vnto the Glorie of God VVil yee nil yee the Truthe wil conquere God geeue vs bothe humble hartes and the people eies to see that al fleashe maie be obediente to his wil. Amen From London 27. Octobris 1567. Iohn Sarisburie ¶ A Table of the principal maters Conteined in this Booke A ABsolutioÌ„ of madde men 139. Absolution standeth not in the vvil of the Prieste 139. The Abomination of desolation 446. Abuses in the masse confessed by Pigghius 456. Refourminge of Abuses 133. Accidentes vvithout subiecte 253. Adoration of the SacrameÌ„t 269. VVee neede no Aduocates vnto God 316. Agreement in Religion 194. Altars or Communion Tables 333. S. Ambrose refused the Emperours iudgement in Ecclesiastical causes 689. Ambition in the Cleargie the cause of greate euil 409. Anacletus fondely misconstrued by M. Hardinge 226. 227. Antichriste 446. Antichriste in the Churche of God 447. 448. Antichriste shal couÌ„terfaite Chastitie 482. Antichriste in the Temple of God and vvhat Antichriste shal be 434. Antonius learned in the Scriptures 195. VVeemen dissemblinge themselues in mens Apparrel 376. Choise of Apparrel for Religions sake 346. 347. No difference in Apparrel 346. 347 348. Superstitious holinesse in Apparrel 344 345. Ecclesiastical brauerie in Apparrel 641. The Apostles equal vvith Peter 106 107 108. The Apostles aboue Kinges and Princes 397. The Apologie authorized 17. Athenes standinge 376 â–ª 377. S. Augustines iudgement refused â—98 Augustine the Italian Monke 11. Augustine the ItaliaÌ„ MoÌ„ke aliue at the time of the vvarre 493. Augustine the Italian Monke inflamer of the vvarre ibidem Augustine the Italian monke Bishop in Englande 492. The authoritie of the Doctours and Fathers 18. 19. Pretence of Antiquitie 495. 496. B. Bacon 454. Baptisme 203. Baptisme of Infantes 150. By Biptisme vvee are vnited vnto Christe 241. VVee are partakers of Christes Body and Bloude in the Sacramente of Baptisme 271. Christe is he that Baptiseth 215. The Povver of Baptisme 217. Baptisme is the Povver of Resurrection 221. Baptisme receiued vvithout Faith 216. Beleeue them not spoken of Antichrist and his follovvers 208. To Beleeue in God 84. The recantation of Berengarius 348. The Bernates lavvful vvarre against the Duke of Sauoye 389. Binding standeth in vvilful refusing of the VVoord of God 142. Bishoppes called and conuented before the Prince 637. 638. 639. A Bishop maie not put avvaie his vvise vnder pretence of holinesse 185. Bishoppes svvorne vnto the Pope and the fourme of the Othe expressed 43. Difference bitvveene Bishop and Prieste 198. Bishoppes vvithin the Princes checke 398. A Bishop bearing ciuile office 512. Bishoppes proude and disdeigneful in olde times 409. Bishoppes no Bishoppes 117. The substance of Breade remaineth in the Sacramente 231. The Bread is the body of Christ in vvhat sense 246. 255. 257. 479. 480. The Bread of the Sacrament passeth by natural digestioÌ„ by the Iudgement of Origen 258. 261. The Bread remaineth in substance as it vvas before 247. 248. 249. 251. 252. 257. The Bread chaÌ„ged in vvhat sense 247 248. 249. The Breade not annihilate 248. The Breade hath a certaine likenesse of Christes Body 254. The Buildinge and repairinge of Goddes Churche 716. Burninge of the Scriptures 477. C. Calixtus for Anacletus 226. The Calendar of Bishops names 374. 375. Carnal libertie 335. 336. Cathechumeni or Beginners in the Faâ—the 139. Catholike in many or in fevv 93 Catholike Churche and vvhat is meant thereby 49. Ceremonies 308. S. Augustine founde faulte vvith the multitude of Ceremonies 308. 309. Ceremonies more estemed then the commaundementes of God 308. 310. Vaine Ceremonies ought to be remoued vvith al speed conuenient 309. Ceremonies haue povver to quiet the conscience and to remitte sinne 554. Diuersitie of Ceremonies 309. Vovve of Chastitie and lavvful to breake the same 168. 169. 170. Counterfaite Chastitie a marke of Antichriste 183. Chastitie the gifte of God may not be commaunded by any man 167. No one Chiefe but Christe 340. Christes humanitie in one place 85 87 88. 89. Christe and the Pope haue one place of Iudgemente 95. Christes Body neuer promised to our bodily mouth 274. To touche or to holde Christ 288 Christe the onely Pope 106. Christes Bloude not in the holy Cuppes 265. Christes Body in one place 276. 277. Christians hated sclaundered 49. To approche vnto Christe 288. To receiue or beare Christe 285. 286. The spiritual receiuing of Christs Body 348. Christes Body crusshed torne vvith teeth 349. Christes Body geeueth life 241. Christes Body in Heauen 233. Christes Body verily presente in the holy supper in vvhat sense 271. 273. 276. The Christians in Graeciae and Asia abhorre the Pope and his Cleregie 457. The Churche of Rome is departed froÌ„ the primitiue Churche of God 566. The deformities of the Churche of Rome 568. The Churche in fevve 571. The Churche knovven by Gods vvoorde 3. The Churche of Rome can neuer erre true or false 430. 436. 437. 439. 440. 444. 445. Readinge of Chapters in the Churche 552. 553. The Churche is aboue the vvorde of God 557. 558. 559. 560. The Churche of Rome can not faile 565. The miserable state of the Churche of Rome 462. 463. The
is in the Potte So Salomon saithe Death and Life are in the handes of the tongue So Christe saithe vnto the Phariseis Searche the Scritures for in them you thinke to haue euerlastinge Life Therefore one M. Hardinges Schoole Doctous saithe In Sacramentis Ecclesiae specialis Virtus Passionis Christi continetur sicut Virtus agentis in instrumento The special Grace of the Passion of Christe is conteined in the Sacramentes of the Churche as the Power of the woorkes is conteined in the instrumente wherewith he woorketh But in déede it is the Soule of man and not the Creature of Breade or Water that receiueth the Grace of God Wee haue néede of Goddes Grace These corruptible elementes néede it not Without Faith of our Parte Sacramentes be not onely vnprofitable to vs but also hurtful S. Chrysostame saith Vbi est Virtus Euangelij In Figuris literarum an in intellectu sensuū VVhere is the Povver of the Gospel In the Fourmes of the letters or els in the vnderstandinge of the meaninge Likewise Bonauentura saithe Nullo modo dicendum est quòd Gratia continetur in ipsis Sacramentis essentialiter tanquam Aqua in Vase vel Medicina in Pyxide Imò hoc intelligere est erroneum Sed dicuntur continere Gratiam quia eam signicant VVee maye not in any wise saié that the Grace of God is conteined substantially and verily in the Sacramentes as VVater is conteined in the Vessel or a Medicine in the Boxe For so to saie it were enoneous But wee saie the Sacramentes conteine the Grace of God bicause thei signifie the Grace of God Againe he saith Gratia est in anima non in Signis visibilibus The Grace of God is not in the visible Signes but in the Soule And againe he saithe Ad illud quod obijcitur quòd remissio Peceatorum Latet in Baptismo dicendum est quòd hoc intelligiturede latentia Signati in Signo quod quidem habet vlteriorem rationem quà m rationem Significandi non tamen essentialiter continendi in se sed quia ipsum quod Signat continetur in anima To the Obiection that is made that the Romission of Sinnes is Hidde in Baptisme wee muste answeare thus that it must be taken of the thinge Signified hidde in the Signe VVhiche thinge neuerthelesse hath a farther meaninge then to Signifie yet not to conteine the Remission of Sinnes verily and Substantially in it selfe but that the Grace that is Signified thereby is conteined in the Soule The Mystical signification that M. Harding hath imagined of his Shevves and Accidentes that the Fourmes of Breade and Wine outwardely represente the Spiritual nourishinge of the Soule is vaine and fantastical without the witnesse of any Anciente Doctour or Father confirmed onely by the Authoritie of him selfe For what manner of féedinge is there is these Accidentes and Holy Fourmes Or how can that thinge that féedeth not the Body represente vnto vs the Spiritual féedinge of the Soule The mater is plaine yenough of it selfe and néedeth no cauil The Signification and Substance of the Sacrament is to shewe vs how wee are fedde with the Body of Christe that is that like as Material Breade feedeth our Body so the Body of Christe nailed on the Crosse embraced and eaten by Faithe feedeth the Soule The like Representation is also made in the Sacramente of Baptisme that as our Body is wasshed cleane withe Water so our Soule is wasshed cleane with Christes Bloude Therefore S. Augustine saithe Nisi Sacramenta similitudinem quandam earum rerum quarum sacramenta sunt haberent omninò Sacramenta non essent Yf Sacramentes had not a certaine likenesse and representation of the thinges wherof they be Sacramentes then in deede they were no Sacramentes This Representation Rabanus Maurus expoundeth thus Quia Panis Corpora confirmat ideò ille congruenter Corpus Christi nuncupatur Et quia vinum Sanguinem operatur in Carne ideò refertur ad Sanguinem Bicause not the Accidentes or Fourmes of Breade but Breade it selfe confirmeth the Body therefore it is conueniently called the Body of Christe And bicause Wine woorketh bloude in the fleashe therefore it hath relation vnto the Bloude So likewise saithe Druthmarus Vinum laetificat Sanguinem auget ideò non inconuenienter Sanguis Christi per hoc figuratur not the Accidentes or Fourmes of Wine but VVine it selfe reioiceth the harte and increaseth bloude And therefore the Bloude of Christe conueniently is thereby signified M. Hardinge for that he cannot vtterly denie it the mater beinge so plaine is therefore contented to graunte that the Sacrament is the Figure of Christes Body But to helpe out and to shifte the mater he hath diuised sutche a strange kinde of Figure as seldome hathe benne hearde before Notwithstandinge the Holy Learned Fathers speake plainely and simply and vse no kinde of sutche Gloses S. Hierome saithe Ad Tropicam intelligentiam sermo referatur Quando dico Tropicam docco verum non esse quod dicitur sed allegoriae nubilo figuratum Let that sateinge be expounded by a Figure When I saie a Figure I saie the thing that is spoken is not true in deede but Figured vnder the clowde of an Allegorie Likewise Chrysostome saithe Audisti fuisse Figuram Ne ergo mirare neque omnia require in typo Neque enim typus esset si omnia quae Veritati accidunt haberentur Ye haue hearde that it was a Figure Therefore maiueise not and beinge a Figure require not al thinges to agree For otherwise it were no Figure So likewise S. Augustine saithe in Principio cauendum est ne Figuratam locutionem ad literam accipias Ad hoc enim pertinet quod ait Apostolus Litera occidit Cùm enim Figuratè dictum sic accipitur tanquam proriè dictum sit Carnaliter sapitur neque ulla mors animae congruentiùs appellatur Firste of al thou muste take heede that thou take not a Figuratiue Speache accordinge to the Letter For that is it whereof S. Paule saithe The Letter Killeth For when the thinge that is spoken vnder a Figure is so taken as if it vvere plainely spoken there is a Fleashly vnderstandinge Neither is there any thinge that maie better be called the deathe of the Soule Al this and mutche more to like purpose thou maiste finde in my Former Replie to M. Hardinge An other fantasie M. Hardinge hathe that the Sacramentes of the Nevve Lavve woorke the thinge it selfe that they signifie through Vertue as he saith geuen vnto them by Goddes ordinance to special effectes of Grace This as I saide is but a fantasie For the Sacramentes of the Olde Lavve and of the Nevve in Truthe and Substance are al one S. Paule saithe Omnes eundem cibum Comederunt The Fathers in the Olde Lawe did al eate the same meare that is to saie the same Christe that wée eate S. Hilarie saithe Sub nube fuerunt Christo
aquam Petra praebente potati sunt They were vnder the Clowde and were drenched vvith Christe the Rocke geeuinge them water Likewise saithe Leo Mysteria pro temporum ratione variata sunt quum Fides qua viuimus nulla fuerit aetate diuersa The Sacramentes are astered accordinge to the diuersitie of the times But the Faithe vvhereby vvee liue in al ages vvas euer one Likewise S. Augustine Sacramenta illa fuerunt in Signis diuersa in rebus quae significabantur paria These thinges were Sacramentes in the outvvarde tokens diuerse but in the thinges tokened al one vvith ours M. Hardinge wil replie S. Augustine saithe Sacramenta Noui Testamenti dant Salutem The Sacramentes of the New Testament geeue Saluation But who can better expounde S. Augustines meaninge then S. Augustine him selfe He addeth immediately Cùm ergo iam teneas promissa quid quaeris promittentia Saluatorem Hoc dico teneas promissa non quòd iam acceperimus Viram aeternam Sed quòdiam Christus Venerit qui per Prophetas praenuntiabatur Wherefore seeinge thou haste the Promisses of the comminge of Christe already perfourmed what seekest thou the thinges that Promised the Saueoure I saie Thou haste the Promisses already perfourmed not for that wee haue alreadie receiued euerlastinge life but for that Christe is alreadie comme that was promised by the Prophetes Therefore when S. Augustine saithe Our Sacramentes geue Saluation his meaninge is this Our Sacramentes teache vs that Saluation is already comme into the World Thus S. Augustine saithe in an other place Illa fuerunt Promissiones rerum complendarum haec sunt indicia completarum The Sacramentes of the Olde Lawe were Promisses of sutche thinges as should afterv vard be accomplisshed Our Sacramentes of the Newe Lawe are takens that the same Promisses be already accomplisshed Thus the Holy Fathers saie The Sacramentes of the Newe Lawe vvorke Saluation bicause they teache vs that our Saluation is already wrought So Bonauentura saithe of the Sacramentes of the Olde Testamente Mundare dicebantur id est mundatum ostendebant They were saide to make a man cleane bicause they shevved or signified that a man vvas made cleane The Apologie Cap. 11. Diuision 1. And wee doo expressely pronounce that in the Lordes Supper there is Truely geuen vnto the Beleuinge the Body and Bloud of our Lorde the Fleashe of the Sonne of God whiche quickeneth our Soules the Meate that commeth from aboue y◠foode of Immortalitie or Grace Truth Life And the same Supper to be the communton of the Body and Bloud of Christe by the partaking whereof wee be reuiued streghtened and fedde vnto Immortalitie and whereby wee are Ioined Vnited Incorporate vnto Christe that wee maie abide in him and he in vs. M. Hardinge VVhat ye proncunce of this high Sacrament the wise and careful tenderers of their soules wil be right ware thereof Of you and suche as ye be because your Doctrine is but of a corner of the worlde in respect of the Vniuersal Churche hathe geuen vs a watche woorde Nolite credere beleeue them not In your the Lordes supper celebrated by the Ministers of your owne creation there is not geeuen the Body and Bloud of our Lorde neither to the beleuing nor to the vnbeleuinge For at the celebration of your schismatical supper no * consecration being done * nor Faithe of the Churche * not right intention had * nor Christes institution obserued what deliuer ye to your communicantes but * a peece of Breade and a * sippe of VVine Neither is it * your wil it be more or better At the supper of Our Lorde ministred in the Catholike Churche by Priestes rightly consecrated and as it hath ben accustomed in Christes Churche there is the true and whole Body of our Lorde and saueour geeuen and receiued be the receiuers beleuinge or not beleuinge For when Christe gaue this Sacrament to his Disciples at his last supper after that he had consecrated the same saieing take ye eate ye this is my Body Iudas the traitour as the * Fathers teache receiued his true Body nolesse then Peter Andrewe Iohn or Iames did though they to their saluation he to his damnation Now it is to be noted how this Defender in this long sentence affecteth a certaine holy as it were and solemne eloquence and vseth a religious amplification of Woordes to set foorth the sacrament as though he had a reuerent and a godly opinion of it whereas in dede he taketh it but for a poore signe or token as their Doctoure Zuinglius dothe But suche is their crafte to purchase them credite among the people Thus offer they to the vnlearned their faire cuppes ful of venym anointinge the brimmes with Honye of sweete and Holy woordes the rather to poison them Suche complainte maketh the graue Father S. Hilary againste the Arians of his time Ingerunt nobis primū nomina Veritaùs vt virus falsitatis introeat Bonum in Ore est vt de corde malum subeat Firste saithe he they thrust me foorthe woordes of truthe that the venym of falsehed mate enter in Good is in their mouthe that out from the harte maie euil proceede And among al these woordes hee meaneth the Arians confession of their faithe I heare no where by them saide Deum dei filium God the sonne of God Right so among al these faire woordes concerning the Sacramente we heare neuer a whit saide of the real presence of Christes Body Epiphanius noteth the like crafte in Arius and so doth S. Augustine in the Pelagians Nestorius likewise spake honorably in many places of Christe and his Mother But now here would he cal her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Mother of God The Iewes also as we finde in the Gospell called our sauiour Iesus the Carpenters sonne confessed Mary to be his Mother Iames Ioseph Simon and Iude his brothers and that his sisters were among them by whom his Kinnes folke are to be vnderstanded but the sonne of God they would not acknowledge him nor in that degree honour him Better then to those Iewes can I not compare these Defenders who speake honorably of our Lordes Body and Bloud in their supper but that his Body is really that it is verely in the Sacrament of the aulter that wil not the Deuill who raigneth in their hartes suffer theire mouthes to vtter The B. of Sarisburie M. Hardinge telleth vs wée deliuer vnto the Faitheful nothing els but a péece of Breade and a slppe of Wine that wée haue neither Intention nor Consecration that our faire Cuppes be ful of Venime That our Supper is Schismatical that our Eloquence is Hypocritical that our Doctrine is Heretical that wée are like to the Pelagians to the Nestorians to the Arians and to the levves and that the Diuel raigneth in our hartes If the Truthe of God were euermore ioined with vaine speache then might M.
Hardinge be hable easily to winne the price He saithe Our Doctrine is but in a Corner of the worlde and that therefore Christe hathe geuen this watche woorde of vs Beleeue them not How be it if he would aduisedly consider the mater and looke wel about him he shoulde finde that so many Kingdomes and Countries and Commonweales as this day professe the Gospel of Christe would make a good large Corner in the Churche of God Certainely in respecte thereof Rome it selfe were a very poore Corner Vnto whom Christe specially pointed when he saide these woordes Beleeue them not bicause it is a Prophesie it is harde to iudge But it is very likely he meante Antichriste that Man of Sinne the Childe of destruction that auanceth him selfe aboue al that is called God Verily Chrysostome thereof saithe thus Non dico si dixerint vobis Ecce in Haereticis Ecclesijs illis vel in illis apparuit Christus sed etiam si in ipsis veris Ecclesijs quae Dei sunt id est domus vestrae dixerint vobis Christum apparuisse nolite eis credere dicentibus ista de me quia non est digna Diuinitatis meae notitla haec Ostendens per haec quomodò ex ipsis Ecclesijs veris frequenter exeunt Seductores Proptereà nec ipsis omninò credendū est nisi ea dicant vel faciant quae conuenientia sint Scripturis I saie not if they tel you Behold Christe hathe appeared in these or these Churches of Heretiques But if they shal saie vnto you that Christe bathe appeared in the very true Churches that are of God that is to saie that are your houses Beleeue them not if they saie thus of me for this is no woorthy knowledge of my Diuinitie By these he sheweth hovv that out of the very true Churches oftentimes come foorthe deceiuers Therefore wee maie not beleue no not them onlesse they speake or doo those thinges that are agreeable to the Scriptures Verily how so euer M. Hardinge wil shifte this mater the plaine woordes séeme rather to touche him and his companie then either Luther or Zuinglius or any other For they can pointe with theire fingers and saie Here is Christe and There is Christe Behold In this Pyre are three Christes in that fiue in that seuen in that moe Therefore it is likely that Christe géeueth vs this special watche woorde of them and sutche others Beleeue them not Here M. Hardinge maketh mutche adoo about Consecration and yet are not his Felowes wel agreed what to make of theire owne Consecration Gabriel saithe Chritus potuit sine verbo tanquam verus Deus Substantiam Panis Vini Consecrare Vel potuit verba quaedam secretò proferre per illa Consecrare Vel per haec Verba Hoc est Corpus meum Consecrare potuit Vel potuit priùs Consecrare posteà distribuere Vel primùm distribuere posteà Consecrare Quid autem horum fecerit ex Sacris Scripturis non constat Christe as beinge very God might Consecrate the Substance of Breade and VVine vvithout vvoorde Or els he might speake certaine wordes in secrete and by them Consecrate Or els he might Consecrate by these woordes This is my Body Or els he might firste Consecrate and after deliuer Or els firste deliuer and after Consecrate But vvhiche of al these he did in deede by the Holy Scriptures it appeareth not Cardinal Bessarion saithe that in the Latine Churche Consecration is wrought by the vvoordes of Christe in the Gréeke Churche by other Praiers that folowe afterwarde Catharinus intreatinge pourposely hereof saithe Christe Consecrated not vvith the same vvordes that are nowe vsed in the Masse This is my Body Durandus saithe Christe Consecrated by his Diuine povver and after Consecration saide This is my Body Petrus Alliacensis yeldeth this reason hereof Quia nisi antè fuisset Corpus Christi Christus non verè dixisset Hoc est Corpus meum If it had not benne Christes Body before Christe coulde not haue said truely This is my Body It is concluded in a Booke called Antididagma lately set foorth by the Chapter of Colaine that the bare woordes of Christes Institution without the woordes of the Canon of the Masse are not sufficient to woorke Consecration Bonauentura saithe To haue the true Fourme of Consecration wée muste séeke not to the Gospel of Christe but to the Canon Howe be it thereof groweth a greate inconuenience that Christe and his Apostles for that they had not the woordes of the Canon had therefore no Consecration Againe Bonauentura saithe that these woordes Noui Aeterni Testamenti are not of the substance of Consecration but are vsed onely as a fourniture Iohannes Scotus saithe Quod ergo est consilium Dico quòd Sacerdos intendens facere quod facit Ecclesia legens distinctè verba Canonis à Principio vsque ad finem verè consicit nec est tutum alicui reputare se valde peritum in scienua sua dicere volo uti praecisè istis verbis pro Consecratione The mater beinge so doubteful what then is your Counsel I saie that the Prieste intendinge to doo what so euer the Churche doothe and readinge the woordes of the Canon distinctly and plainely from the beginninge to the ende doothe verily Consecrate Neither is it good for a man to recken him selfe very skilful in his knowledge and to saie I vvil vse precisely these or these vvoordes to vvoorke Consecration Where also these woordes are specially noted in the Margine Nota quòd de hae materia Doctor nihil hîc asserit sed probabiliter aliquid dicens sub dubio relinquit Here marke that touching this mater of Consecration the Doctour auoucheth nothing but speakinge sommewhat by the waie of likelyhoode he leaueth the vvhole mater vnder doubte In the ende Scotus vncertainely and doubtefully concludeth thus Vnde dicunt aliqui quòd Forma Graecorum Forma nostra quaecunque scripta in Euangelijs sufficiens est ad Consecrationem Whereof somme saie thus that the Fourme of vvoordes that the Greekes vse and the Fourme that vvee vse and any Fourme els vvritten in the Gospels is sufficient to Consecration The like certainetie Bonauentura teacheth vs For thus he endeth De hoc est vtilius dubitare Quis enim potest scire vtrùm Euangelistae aut Apostolus ipse intenderint describete Formam Igitur melius est hîc piè dubitare quà m praesumptuosé definire Hereof it is best to stande in doubte For who can tel whether the Euangelistes or the Apostle Paule him selfe meante to write vs the Fourme of Consecration Therefore in this pointe it is better Soberly to doubte then presumptuously to determine By these fewe good Christian Reader thou maiste sée the grounde and certainetie of M. Hardinges Doctrine He saithe Wée haue no Consecration for that wée lacke a Thing but what Thinge it should be he and his Felowes cannot tel How be it in deede wée vse the
stringe of spiritual eatinge and shunninge the Faithe of the Catholike Churche touching the true presence of the Body and Violently wresting the Holy Scripture and Auncient Fathers to a contrary sense admittinge Figures for Truthe tropes for the letter shadowes for thinges plaie vs many a false lesson and teache horrible lies to the vtter subuersion of those that be lead by them The B. of Sarisburie Here is no mention saithe M. Hardinge of Real Presence and thereupon he plaieth vs many a proper Lesson Notwithstandinge here is as mutche mention made of Real Presence as either Christe or his Apostles euer made or in y◠Primutiue Catholique Churche of God was euer beléeued Farther he saithe VVhat reason or Scripture haue ye that a Peece of Breade and a Cuppe of VVine can sette the Death and Resurrection of Christe as it were before your eies Verily when al your tale is tolde ye seeme to saie nothinge els but that the Body of Christe remaineth in Heauen and that wee muste sende vp our soules thither to eate it there by a certaine imagination whiche ye cal Faithe Here ye doo greate wronge M. Hardinge to cal the Faithe of Christe an Imagination or as I trowe ye meane a fansie S. Paule saithe Fides est Substantia rerum sperandarum Faithe is not an Imagination but the Substance and grounde of the thinges that wee hope for If ye trauaile once againe to Rome being thus far instructed already ye wil easily learne the Lesson that one of your late Popes there as it is reported taught his Cardinalles O quantum nobis profuit illa Fabula de Christo That wée ought to sende vp our Faithe into Heauen and there to embrace the Body of Christe it is S. Augustines Doctrine it is not ours These be his woordes Dices Quomodò tenebo Christum Absentem Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Parentes tui tenuerunt Carne tu tene Corde Thou wilt saie howe shal I holde Christe beeinge Absente Howe we shal I reache my hande into Heauen that I maye holde him sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in the fleashe Holde him thou in thy harte But for as mutche as H. hardinge thought it sufficient so pleasantly to passe ouer this mater with his Imaginations and fansies I thinke it therefore so mutche the more néedeful to shewe the iudgemente of the Auncient Learned Fathers in that behalfe First therefore S Augustine saithe Rerum Absentium Praesens est Fides rerum quae foris sunt intus est Fides rerum quae non videntur videtur Fides Of thinges that be Absente Faithe is Presente of thinges that be without Faithe is within and of thinges that be not seene Faithe is seene Againe be saithe Cùm non obliuiscimur munus Saluatoris nonne nobis quotidiè Christus immolatur Ex ipsis reliquijs cogitationis nostrae id est ex ipsa memoria Christus quotidiè nobis sic immolatur quasi quotidiè nos innouet When wee foregeate not the gifte of our Saueoure is not Christe offered vnto vs euery daye Of the very remanentes of our thoughtes that is to say of our very memorie Christe is so daily offered vnto vs as though he renewed vs euery daie And the more liuely to expresse this mater S. Hierome saith Tibi Conuiuium Christus est Cogitatio Christus est Gaudium Christus est Desiderium Christus est Lectio Christus est quies Christus est Christe is thy banket Christe is thy thought Christe is thy ioie Christe is thy desire Christe is thy readinge Christe is thy reate Likewise S. Ambrose In animis vestris quotidiè pro Redemptione Corporis Christus offertur In your mindes Christe is daily offered for the Redemption of the Body And to passe ouer others for that it pleaseth M. Hardinge to make himselfe sutche mirthe with Imaginations Euthymius a Gréeke Authour writing pourposely of this mater saith thus Non oportet simpliciter ea intueri sed aliud quiddam imaginari interioribus oculis ea perspicere tanouam Mysteria Wee maie not sooke barely vpon these thinges that is vpon the Breade and Wine but muste thereof imagine somme other mater and behold the same with our in vvarde Spiritual eies as it is meete to beholde Mysteries And leaste M. Hardinge shoulde saie This Imagination is vaine and fantastical as is the greatteste parte of his Religion S. Augustine saith Magis sunt illa quae intelligimus quà m ista quae cernimus The thinges that wee vnderstande or imagine by Faithe are more certaine then the thinges that wee see vvith our eies Neither maie you thinke M. Hardinge that these thinges beinge graunted the Ministration of the Holy Supper woulde be superfluous For these twoo Kindes of Eatinge muste euermore necessarily be ioined togeather And who so euer commeth to the Holy Table auaunceth not his Minde vnto Heauen there to feede vpon Christes Body at the Right hande of God he knoweth not the meaninge of these Mysteries but is voide of vnderstandinge as the Horse or the Mule and receiueth onely the bare Sacramentes to his Condemnation Therefore the Mystical Supper of Christe notwithstandinge this Doctrine is not superfluous But your Transubstantiation your Real Presence and a greate parte of this your idle talke is moste vaine and moste superfluous But ye saie Howe can Breade and VVine bringe vs to the hope of Resurrection or of Euerlasting Life and why maie not a man in like manner demaunde of you Haw can a fewe Droppes of colde VVater bringe vs to the hope of Resurrection If VVater maie doo it why maie not Breade and VVine likewise doo it Touchinge the VVater S. Basile saith Baptismus est Potentia Dei ad Resurrectionem Baptisme is the Povver of God to Resurrection Againe he saith Resurrectionis Gratiam in Die Resurrectionis recipiamus Vpon the Daie of Resurrection let vs receiue Baptisme whiche is the Grace of Resurrection S. Hierome saith Non solùm propter Remissionem Peccatorum Baptizamur sed etiam propter Resurrectionem Carnis nostrae Wee are Baptized not onely for Remission of Sinnes but also for the Resurrection of our Fleashe And therefore the Greekes calle Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the VVeede of immortalitie Here M. Hardinge it were somme pointe of skil to shewe vs howe so greate Power maie be in so litle VVater Howe be it it is not the VVater in déede that woorketh the force of Resurrection but the Bloude of Christe that is Signified by the VVater And therefore S. Ambrose saithe Baptismus Resurrectionis Pignus Imago est Baptisme is the Pleadge and Image of Resurrection Likewise Ignarius Credentes in Mortem eius per Baptisma Participes Resurrectionis eius efficimur Beleeuinge in the Death of Christe by Baptisme wee are made Partakers of
his Resurrection The like wée saie of the Holy Supper Neither is M. Hardinge hable to shewe vs any sufficient cause to the contrarie but VVine or Breade maie haue this Power as wel as VVater Of this whole mater wée shal speake hereafter more at large But if Breade and VVine as M. Hardinge saithe haue no Power to woorke Resurrection what Power then can his Accidentes and emptie Fourmes haue to woorke the same For touching the Body of Christe it selfe his own Doctours could haue tolde him that it enteth not into our Bodies For thus it is noted published for sounde and certaine Doctrine vpon the Decrees Certum est quòd quà m citò Species teruntur dentibus tam citò in Coelum rapitur Corpus Christi It is certaine and out of doubte that as soone as the Accidentes or Fourmes are touched with the teethe straight waie the Body of Christe is taken vp into Heauen Hereof wee maie reason thus Christes Body is suddainely taken vp into Heauen and is not receiued into our Bodies and that as it is noted here is true and certaine The Breade and Wine by M. Hardinges Doctrine are vtterly consumed no parte of the Substance thereof remaining There is nothing leafte there but Fourmes and Accidentes Hereof it must needes folow by this Doctrine that the same bare Fourmes Accidentes haue Power to woorke our ResurrectioÌ„ But it is wel knowen and confessed in al Schooles that the Substance is better and woorthier then is the Accidente Therfore wée maie conclude The Accidente may doo it Ergo. the Substance maie mutche more doo it For the reste M. Hardinge saithe The Substance of the Breade is quite remoued The roundenesse and whitenesse are the Sacrament The thinge thereof is of twoo sortes The one conteined and signified the other signified and not conteined These Mystical fansies maie lie stil vntil M. Hardinge by somme Authoriritie other then his owne haue proued them better True it is that M. Hardinge saithe Bitwéene the Sacramente and the thinge it selfe that is to saie bitwéene the Sacramente and the Body of Christe represented by the Sacramente there is great difference For in déede and verily and in precise manner of speache neither is Christes Body the Sacramente nor is the Sacramente Christes Body S. Augustine saith as it is alleged before Nisi Sacramenta similitudinem quandam earum rerum quatum Sacramenta sunt haberent omninò Sacramenta noÌ„ essent Ex hac autem similitudine plaerunque rerum ipsarum nomina accipiunt Itéque secundum quendam modum Sacramentum Corporis Christi Corpus Christi est Onlesse Sacramentes had a certaine likenesse of the thinges wherof thei be sacramentes without question thei were no Sacramentes And in consideration of this likenesse oftentimes they beare the names of the thinges them selues Therefore after a certaine manner of speache and not otherwise the Sacramente of the Body of Christe is Christes Body Hereof I haue written more at large as occasion was offered in my Former Replie to M. Harding S. Ambrose noting this differeÌ„ce saith thus Non iste Panis qui vadit in ventrem Sed Panis Vitae Aeternae qui animae nostrae Substantiam fulciâ— Not this Breade of the Sacrament that passeth into yâ— belly but the Body of Christe it selfe whiche is the Breade of euerlastinge Life whiche reliueth the Substance of our Soule and is signified by the Sacramente Rabanus Maurus saithe Aliud est Sacramentum aliud vis Sacramenti Sacramentum in Corporis alimentum redigitur Virtute Sacramenti aeternae Vitae dignitas adipiscitur The Sacramente is one thinge The Povver of the Sacramente is an other thinge The Sacramente is changed into the foode or norishemente of the Body by the vertue of the Sacramente is gotten the dignitie of euerlastinge Life Likewise S. Chrysostome In Sacris Vasis non ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Holy Vessels is conteined not the Very Body of Christe it selfe but a Mysterie or Sacramente of his Body So greate difference there is bitwéene the Sacramente the Body of Christe The Sacramente passeth into the Belly Christes Body passeth into the Soule The Sacramente is vpon Earthe Christes Body is in Heauen The Sacramente is corruptible Christes Body is glorious The Sacramente is the Signe Christes Body is the thinge Signified For wante of this distinction M. Hardinge wandreth blindely in the darke he knoweth not whither Therefore S. Augustine saith speaking purposely hereof Ea demum est miserabilis animae seruitus Signa pro rebus accipere This is a miserable bondage of the sâ—ule to take the Signes in steede of the thinges that he signified Whether and in what sense the wicked maie be saide to eate the Body of Christe it shal be discussed hereafter more at large As for M. Hardinges ordinarie Conclusion of Wreasting the Scriptures and Holy Fathers Of plaieinge false Lessons of teachinge as be saithe horrible lies and of subuertinge the people with al other the like furniture wee wil leaue it freely and wholy vnto the Authour The Apologie Cap. 12. Diuision 2. To this Banket wee thinke the People of God ought to be earnestly bidden that they maie al Communicate emonge them selues and openly declare and testifie bothe the godly Societie whiche is emonge them and also the hope whiche they haue in Christe Iesu For this cause if there had benne any whiche woulde be but a looker on and abstaine from the holy Communion him did the Olde Fathers and Bishoppes of Rome in the Primitiue Churche before Priuate Masie came vp excommunicate as a wicked person as a Pagans Neither was there any Christian at that time whiche did Communicate alone whiles other looked on For so did Calixtus in times paste decree that after the Consecration was finished al should Communicate excepte they had rather stande without the Churche doores For thus saithe he did the Apostles appointe and the same the Holy Churche of Rome keepeth stil M. Hardinge Let this Banket be dight as it ought to bee let the best dishe be made readie in due sorte whiche is the very Bodie of our Sauiour Christe let the ghestes be tolde what is set before them at that Holy Table let them be taught to beleue rightly to proue and prepare themselues as behoueth then we thinke it moste conuenient the people of God be bidden thereto not thereby to Communicate amonge themselues onely but also and rather to Communicate with God to be incorporate in Christe and to be made Partakers of al the benefites of God procured to man by the Deathe of his Sonne suffered in that Body whiche at this highe Feaste they Eate This Banket beinge thus set foorthe if some deuoute persons thinke them selues for good causes vnwoorthy to assaie thereof and to receiue that heauenly foode SacrameÌ„tally findinge theÌ„ selues not so wel prepared as S. Paule requireth in that behalfe yet for loue of
it desire to be presente and beholde that Table and spiritually to taste of that healthful Dishe by Faithe Charitte Praier and feruent Deuotiō wherein they doo not wholy absteine from the Holy Communion sutche are not to be condemned as idle lookers on for so yee make them nor to be driuen out of the Church Neither did euer the Olde Fathers and Bishops of Rome in the Primitiue Churche saye what ye wil Defenders excōmunicate them mutche lesse did they repute them for wicked Persons and Paganes And not seldome the Priesteat the Masse whiche for this respecte with vnreasonable noueltie ye terme Priuate when none other were disposed to receiue with him Sacramētally but Spiritually onely hath receiued alone the Holy thinges which he hath offered Neither the Decree of Anacletus whiche ye beinge deceaued by Gratian vntruely father vpon Calixtus requireth that al the people present shoulde Communicate with the Prieste at the Masse VVhiche thinge ye shoulde not haue obiected to the Churche seeinge that it is not obserued by your owne Newe order in your Congregations Reade the Epistle of Anacletus from whence this Decree is taken and your selues wil confesse the same That Holy Father and Martyr prescribeth the Order whiche he would to be kepte when Bishoppes or Priestes saye Masse VVhiche was that it be done in places consecrated to God that a Bishop at his Masse haue witnesses with him moe then an other Prieste In the solemne Feastes he requireth Seuen Fiue or three Deacons likewise Subdeacons and other Ministers al cloathed in hallowed Vestimentes to attende vppon him to stande of euery side of him with a contrite harte and humble Spirite lookinge downewarde kepinge him from malicious menne geuinge consente to his Sacrifice Thus muche beinge declared in that Epistle it foloweth immediatly Peracta autem Consecratione c. And when the Consecration is ended let them al Communicate that wil not be kepte without the Churche doores For so the Apostles haue ordeined and the Holy Churche of Rome obserueth VVho seeth not this request of receiuinge the Communion to be referred to the Priestes Deacons Subdeacons and other Ministers in solemne feastes seruinge the Bishop at Masse For in that place Anacletus speaketh neuer a woorde expressely of the Lay people Therefore ye deceiue the vnlearned reader with a lie For the better vnderstandinge of this Decree specially whereas Anacletus alleageth the Apostles ordinaunce for the same ninthe Canon of the Apostles is to be considered In whiche they require euery Ecclesiastical person to be partaker of the Sacrifice that is offered or to be excluded from the Communion onelsse he shewe iuste cause for the contrary The reason whereof in that Canon expressed is this Leaste Clearkes absteininge from the Communion should be occasion of offence to the people and thereby raise an euil suspicion against him that sacrificed as though he had not made the Oblation as it ought to be The B. of Sarisburie Let this Banket be deight saithe M. Hardinge as it ought to be Let the beste Disshe be made ready Good Christian Reader the best the wholesomest the moste pleasant and most Comfortable disshe at this Table is the Death of Christe that Lambe of God that hath taken awaie the Sinnes of the worlde Thus Christe him selfe the Maister of this Feaste hath willed vs to dresse this Dinner Doo this saith he in Remembraunce of me Likewise S. Paule As often as ye shal eate of this Breade and Drinke of this Cuppe ye shal shewe foorthe and publishe the Lordes Deathe vntil be comme This Banket therefore is not the outwarde or bare Sacramente but Christes very Body and Bloude which are represented vnto vs by the Sacramente And as it is before alleged out of S. Ambrose It is not the Breade of the Sacramente that passeth into the belly but the Breade of Euerlastinge Life whiche reliueth the Substance of the Soule Therefore S. Hierome saithe Iudaicas fabulas repellamus Ascendamus cum Domino in Coenaculum magnum stratum atque mundatum accipiamus ab eo sursum Calicem Noui Testamenti Lette vs abandonne from vs Iewishe Fables and set vs Ascende vp with our Lorde into Heauen into that great parlar dreste and made cleane and there aboue let vs receiue of him the Cuppe of the Newe Testamente In this sense S. Cyprian saithe Vident haec Sacramenta Pauperes Spiritu hoc Vno contenti Ferculo omnes huius mundi delicias aspernantur possidentes Christum aliquam huius mundi possidere supellectilem dedignantur The poore in Sprite see these Sacramētes and beinge contented with this Onely Disshe they despise al other the deinty fares of the worlde and hauinge possession of Christe they disdeigne to possesse any worldly Substance In like sorte speakinge of the Birthe of Christe he saithe thus Ea quae licita sunt concessa tangamus circa incunabula Saluatoris Prima Infantiae eius Fercula degustemus Let vs touche those thinges that be lawful for vs to touche and standinge aboute the Cradle of our Saueoure set vs taste of the Firste Disshe of his Childehoode Likewise saithe S. Augustine Coecus interiùs Panem Christum non videt Et beatus est Hoc non dicit nisi Pariter Coecus He that is blinde in his harte within seethe not Christe that is our Breade And is he blessed Noman wil so saie onlesse it be one as blinde as he But what manner of Feaste is it that M. Hardinge prepareth for the people How is it seasoned how is it dreste Firste by very vncourteous and vnciuile dealinge he withdraweth the one halfe that is the Cuppe of the Nevve Testament and reserueth it seuerally to him selfe yet woulde make the people beléeue they haue the whole And thus doothe he when he hath greattest companie to Suppe with him and when his feaste is beste furnished Otherwise he suffereth his gheastes to stande aluffe and he consumeth al his prouision him selfe alone Neither in déede hath he any thinge to set before them sauinge onely a colde surcharge of dead Shevves and doumbe Ceremonies The poore people heareth nothinge Understandeth nothinge Eateth nothinge Drinketh nothinge Tasteth nothinge They publishe not the Lordes Deathe They knowe not the Lordes Supper To sutche a Banket Pasetes the Iuggler vsed sometimes to calle his frendes There was a greate shewe of varietie and plenetie of al manner of Meates and Drinkes the table fulle But when any of the gheastes would haue touched any thinge it vanished suddainely awaie and was turned to nothinge And so when their eies were ful they put vp theire kniues and rose ahungred Euen thus M. Hardinge féedeth and feasteth the people of God with Shewes and Ceremonies and suffereth them in the meane while to sterue for hungre Euen as the Prophete saithe It shal be like the dreame of a hungrie man Beholde he eateth
rather haue benne demaunded of S. Augustine and of other Learned Doctours and Ancient Fathers of the Churche How coulde S. Augustine saie Quid paras dentem ventrem Crede Manducasti What preparest thou thy toothe and thy Belly Beleeue and thou haste eaten How coulde Tertullian saie Christus auditu deuorandus est intellectu ruminandus est Fide digerendus est Christe muste be deuoured by Hearinge chevved by vnderstandinge digested by Faithe How coulde Origen saie sanguis Tesamenti infusus est in Corda nostra The Bloude of the Testamente is povvred into our hartes Howe coulde S. Cyprian saie Esus huius Carnis est quaedam auiditas quoddam defiderium manendi in Christo Quod est esca Carni hoc est Animae Fides Non dentes ad mordendum acuimus sed Fide sincera Panem Sanctum frangimus The Eatinge of this Fleashe is a certaine greedinesse and a certaine desire to tarrie in Christe That meate is vnto our Fleashe the same is Faithe vnto our Soules Wee sharpen not out teeth to bite withal But vvith pure Faithe vvee breake this Holy Breade To be shorte howe could S. Augustine saie Credere in Christum hoc est manducare Panem Viuum To Beleeue in Christe that is the Eatinge of the Breade of Life And againe Nolite parare fauces sed Cor Prepare not your mouthes to Eate of this Breade but prepare your Hartes To these other like Ancient Catholique Fathers M. Hardinge should haue saide How can ye make good that by Faithe we receiue Christes Body and Bloude Thus they witnesse thus they write thus they saie and therefore onlesse M. Hardinge can finde vntruthe in theire woordes they make it good But to force onwarde his mater he saithe Properly and truely to speake howe can wee Eate Christes Body by Faithe Here it might haue pleased M. Hardinge to remember that these phrases To Eate Christe To Drinke Christe To Digeste Christe To be Fedde vvith Christe To dvvelle in Christe To be cladde vvith Christe To be grafte in Christe and other the like are not plaine ordinarie vsual and Common Speaches but Mystically and Couertly vttered vnder a Figure thereby to géeue vs to vnderstande that Christe is our Spiritual Meate our Spiritual Drinke our Spiritual Sustenance our Spiritual house our Spiritual robe and our Spiritual stocke Therefore S. Augustine saithe Nisi manducaueritis Carnem Filij Hominis Sanguinem biberitis non habebitis Vitam in vobis Facinus vel Flagitium videtur iubere Figura ergo est Praecipiens Passioni Domini esse communicandum suauiter atque vtiliter recondendum in memoria quòd pro nobis Caro eius Crucifixa vulnerata sit Onlesse ye eate the Fleashe of the Sonne of Man and Drinke his Bloude ye shal haue no life in you He seemeth by these woordes to commaunde vs to doo an horrible wickednesse For it is an horrible mater to eate Mannes Fleashe or to drinke Mannes Bloude Therefore this is a Figure or manner of speache commaundinge vs to be partakers of Christes Passion and comfortably to laie vp in our minde that his Fleashe was Crucified and wounded for our sakes So saith Gratian ▪ touching the same Quidam nō improbabiliter exponunt Carnis Sanguinis Veritatem ipsam earundem rerum efficientiam id est Remissionem Peccatorum Touchinge these woordes The Truthe of Christes Fleashe and Bloude somme menne not vnaptely vnderstande thereby the effecte and force of Christes Fleashe and Bloude that is to saie The Remission of our Sinnes And so S. Augustine saithe Lauerunt Stolas suas in Sanguine Agni hoc est in Gratia Dei per Christum They washte theire cotes in the Bloude of the Lambe that is to saie in the Grace of God through Christe This Grace flowinge from Christes Body vpon the Crosse and geuen to the Faithful in the Ministration of the Holy Mysteries oftentimes beareth the name of Christes Body and is the grounde and Substance of the Sacrament And who so euer is Partetaker of this Grace is also Partetaker of Christes Body Therefore S. Augustine saith Cùm essent omnibus Communia Sacramenta non Communis erat omnibus Gratia quae est Virtus Sacramentorum Whereas the Sacramentes were common to al yet the Grace thereof was not common to al. And that is the Povver and strength of the Sacramentes Likewise S. Ambrose In similitudinem quidem accipis Sacramentum Sed Verae Naturae Gratiam Virtutemque consequeris Yee take the Sacramente in Representation or Remembrance But ye obteine thereby the Grace and Povver of Christes Very Nature Here M. Harding once againe moueth a very néedelesse question VVee demaunde saithe he whether wee receiue the same Body of Christe by Faithe onely without our Body or with the office of our Body Any childe might soone be hable to assoile this reddle Rabanus Maurus saithe as it is alleged before Sacramentum ore percipitur Virtute verò Sacramenti interior homo satiatur The Sacramente is receiued with the bodily mouth but vvithe the vertue of the Sacramente whiche is the Body of Christe the Inner man that is not the Body but the Soule is filled So saithe Augustine Cùm videbitis Filium Hominis alcendentem vbi erat priùs certè vel tunc videbitis quia non eo modo quo putatis erogat Corpus suum certè vel tunc intelligetis quia Gratia eius non consumitur morsibus When ye shal see the Sonne of Man Ascendinge thither where he was before then at the leaste ye shal see that he geeueth not his Body in sutche sorte as you imagine Then shal you vnderstande that his Grace is not consumed vvith bitte of mouthe Againe he saithe Qui manducat intus non foris qui manducat in corde non qui premit dente He that eateth the Christes Body in vvardly not that eateth the Sacramente outvvardly He that eateth the Body of Christe it selfe in his harte not that presseth the Sacramente vvith his toothe M. Hardinge argueth farther Christes Body is so receiued as it is Presente But it is presente by Bread and VVine ye saie Ergo it is receiued by Bread and VVine To conclude if by Bread and VVine then not by Faithe onely If M. Hardinge had better considered the Rules of his Olde Sophistrie he might soone haue séene the wantes and deformities of theis reason Emongest children it is called Ignoratio Elenchi Whiche is the Simplest Fallax of al the reste It is true that of our parte it is not either our hande or our mouthe but Faith onely that receiueth the Body of Christe but the same Body of Christe is offered and represented vnto our Faithe by meane of the Sacramentes Wée speake of sutche Instrumentes of Receiuinge as are of our selfe and be within vs M. Hardinge answeareth of the Sacramentes that be external Instrumentes and are wholy without vs. So in Baptisme notwithstandinge wée haue Christe Presente
of our parte Onely by Faithe ▪ yet S. Augustine saithe as it is saide before Habemus Christum in Presenti per Baptismatis Sacramentum Wee haue Christe Presently by the Sacramente of Baptisme Thus is Christe Presente vnto vs Of his parte Onely by his Grace Of our parte Onely by our Faithe By the Sacramentes Onely as by meane of outwarde Instrumentes to moue our senses This light and childishe errour as I haue saide before is called Ignoratio Elenchi and therefore séemeth to procede of Ignorance M. Hardinge should haue better examined the force of his Argumentes before he thus suddainely sente them abroade Touchinge the mater it selfe it is not the Bodily mouthe but Faithe alone that receiueth and embraceth Christes Body S. Augustine saithe Panis iste Interioris Hominis quaerit esuriem Qui credit in eum manducat This Breade requireth the hunger of the Inner Man He that beleeuth in him eateth his Body This is no tangling as you saie M. Hardinge It is the Auncient Catholique Doctrine of y◠Churche of God Wée be wel assured of it knowe certainely what wée saie But touching y◠certainetie of your Doctrine in this point I haue briefely touched it in my Former Replie so mutche as I then thought might séeme sufficiēte Somme of you hold y◠Christes Body passeth down into y◠stomake Somme y◠it entreth onely into the Mouthe goeth no further Somme others saie Quà m citò Species terūtur dentibus tam citò in Coelum rapitur Corpus Christi As soone as the Fourmes of the Breade be grated with the teeth streight waie the Body of Christe is caught vp into Heauen An other of you saithe A Mouse eateth the Body of Christe An other saithe Nay a Mouse cannot eate it Peter Lombarde the Grande Maister of al your Schoole is piteously confounded in the case and cannot imagine what to saie For after he had him selfe moued the question Quid igitur sumit Mus vel quid manducat What is it then that the Mouse receiueth or what eateth it He answeareth Deus nouit Novve God knovveth As for my parte I cannot tel Sutche be your Doctours M. Hardinge sutche is your Doctrine Therefore to conclude with your owne woordes it appeareth by your agréemente and your answeares ye vnderstande not the thinges ye speake of but both◠affirme and denie ye knowe not what M. Hardinge As ye procede foorth ye geue warninge to your Readers not to take you so as though ye held with transubstantiation And here ye speake thereof as best becommeth your scoffinge sprite callinge it a dreame of men of later times whereof they coulde neuer yet agree within them selues By whiche woordes your eloquence hath set foorth your spite and lieing at once For albeit the terme of transubstantiation be of no greater antiquitie then the Councel Laterane vnder Innocentius the thirde where it was by the Holy Ghoste and the Fathers there deuised as very fitte for opening of the Truthe impugned by the Berengarians yet is the Doctrine thereof no lesse Auncient then the Gospel it selfe For maugre the malice of the Deuil and of al the Sacramentaries the Olde Truthe shal preuaile by whiche we are taught that whiche was Breade by the Mystical blessinge to be made Christes Body and that whiche was wine to be made his Bloude as I haue other wheres sufficiently declared And the Churche hath alwaies hereupon perfitely accorded touchinge the Substance though certaine schoolemen in their Scholastical Disputations where oftentimes victorie is sought and Faith not impugned about discussion of somme schoole point haue without preiudice of our belefe disagreede The B. of Sarisburie As for the scoffes and spites and lies ye speake of M. Hardinge let him haue them that hath beste deserued them Then verily without greate wronge you cannot lose them Touching your New Fātasie of Transubstantiation whether it be a dreame or no whether the dreamers of it them selues were euer yet hable rightly to expoūd theire owne dreame it appeareth partely by your owne Confession Ye graunte the name and terme thereof was neuer knowen or hearde of in al the Worlde vntil your late Councel of Laterane holdē in Rome vnder Pope Innòcentius the thirde in the yeere of our Lorde a thousande two hundred and fiftéene in the time of Kinge Iohn the Kinge of England and neuer before So longe the Churche of God was hable wel to stande without your Transubstantiation And al be it ye tel vs notwithstandinge the newnesse of the name yet neuerthelesse the Doctrine thereof hath stil continewed in the Churche and hathe benne euermore receiued and confessed of al the Faitheful and that maugre the malice of the Diuel and of al the Sacramentaries it is as Ancient as the Gospel or as Christe him selfe Yet of y◠other side ye cōfesse plainely that for the space of twelue hundred yéeres and more Roman wiste by what name to calle it But for as mutche as you thinke it lawful for you to auouthe and affirme what you liste true or false without controlmente whereas ye saie this late Faithe of yours is as Auncient as the Gospel knowe you that somme of the beste learned of your owne side haue saide It is a nevve Pointe in Religion and therefore not so Auncient as you seeme to make it It is a doubteful Conclusion and therefore no Faithe at al. D. Tonstal thereof saithe thus De modo quo id fieret fortasse satius erat ▪ Curiosum quenque suae relinquere Coniecturae sicut liberū fuit ante Concilium Lateranum Of the manner and meane howe this might be whether by Transubstantiation or otherwise perhaps it had benne better to leaue euery man that woulde be Curious to his owne Coniecture as before the Councel of Laterane it vvas leafte at libertie You saie it is as Auncient as the Gospel D. Tonstal saith It is but new and came in twelue hundred yéeres and more after the Gospel You saie it is the Catholique Faith D. Tonstal saithe It is a Coniecture or a Gheasse whiche differeth not mutch from a dreame and that before the saide late Councel of Laterane noman vvas bounde to beleeue it And here it maie please you to consider indifferently with your selfe It it were leafte at Libertie as D. Tonstal saithe for any man either to receiue it or to refuse it as he thought good how could it then be the Catholique Faithe If it were the Catholique Faithe as you saie that maugre the malice of the Diuel howe then could it so many hundred yeeres be leafte at libertie Hereof ye saie ye haue written sufficiently otherwheres Al this I graunt your Bookes are knowen How be it if you woulde haue written nomore but Truethe ▪ ye might haue saued mutche time and spared somme paper But if it shal not mislike you once againe more aduisedly to viewe the same ye shal finde in the very Firste Diuision thereof thrée
greate Vntruthes togeather al within the space of Foureteene lines Nowe whether your fantasie of Transubstantiation be a Dreame or no by the Constancie and Certainetie thereof and by the agréemente of your Doctours y◠founded it firste ▪ it maie appeare Petrus Lombardus y◠onely General of al this Camp herof vseth these speaches Quibusdam ita Videtur Quidā dicunt Quidā tradunt Quidam concedunt Alij putauerunt Substantiam ibi Panis Vini remanere Somme menne Iudge thus Somme saie thus Somme haue vvritten thus Somme graunte this Somme others haue thought thus that y◠very Substance of the Breade and Wine remaineth stil Here is a strange agréemente of Learned menne specially in a case of the Catholique Faith But hereto what saithe Peter Lombarde him selfe that taketh vpon him as a Iudge to determine these doubtes How is he resolued Or howe agréethe he in Iudgemente with him selfe His answeare is this Si autem quaeritur qualis sit illa Conuersio An Formalis An Substantialis An alterius generis definire non sufficio If a question were moued what manner of Conuersion or change this is Whether it be in Fourme or in Substance or of somme other sorte I am not hable to discusse it Here wée maie sée the blinde leadeth the blinde He that setteth him selfe before al the reste and woulde be taken for a guide knoweth not where to sette his owne foots Gabriel Biel saithe Quomodo sit ibi Corpus Christi Vtrùm per Conuersionem alicuius in ipsum an sine Conuersine incipiat esse Corpus Christi cum Pane manentibus Substātia Accidentibus Panis non inuenitur expressum in Canone Bibliae Howe the Body of Christe is there whether it be by changinge of somme thinge into it Or Christes Body beginne to be there togeather with the Breade both the Substance and the Accidentes of the Breade remaininge stil vvithout changinge it is not founde expreste in the Canon of the Bible I leaue Innocentius Scotus and sundrie others of your Scholastical Doctours with theire doubteful dreames and gheasses to like pourpose Whether these be dreames or no I leue to you M. Hardinge to consider Verily Innocentius 3. saithe Fuetunt qui dicerent quòd sicut post Consecrationem vera Panis remanent Accidentia ita Panis remanet vera Substantia There were somme that saide that as after Consecration there remaine the very Accidentes or Fourmes of Bread so likewise the very Substance of the same Breade remaineth stil And this same Iudgemente Durandus although he him selfe holde it not yet he wil not haue it in any wise to be condemned Nowe M. Hardinge if you dissemble not but beléeue constantly as you saye then cannot these thinges stande without Preiudice of your beléeue M. Hardinge But Lorde what meant ye to allege Theophylacte and S. Ambrose whose Doctrine is so contrary to yours as light is to darkenes Theophylacte expoundinge these woordes of Christe in S. Iohn As the Liuinge Father hath sent me euen so liue I by the Father and he that eateth me shal liue by me saithe thus Doest thou not heare a dreadful saieinge VVee eate not pure God for he is vntoucheable and vnbodily Neither can he be comprehended with eies nor teethe Neither eate we the fleshe of a pure man for that can profite nothing at al. But now that God hath vnited vnto him selfe fleashe after a vnspeakeable contemperament the fleashe is also become lifemakinge Not for that it is passed away into the Nature of God beware of that but after the likenes of fyryyron whiche abideth yron and sheweth the operation of fire euen so quoth he the fleashe of our Lorde abidinge fleashe is lifemakinge as beinge the fleashe of God the worde then as saithe he I liue by the Father who is life so he that eateth me shal liue by me being tempered with me as also being transelemented into me who haue Power to viuificate or giue life VVhiche laste woordes your owne Doctour Oecolampadius hathe thus turned Dum quodammodò miscetur transelementatur in me qui viuificare potest corruptinge the sounde Doctrine of the writer with his forged quodammodò whiche he founde not in the Greke there placed and breakinge the congruitie of the Latine speache by puttinge that in the thirde Person that ought to be in the firste If faithe wrought al this matter then after your meaning might we eate God whiche Theophylacte denyeth He saithe he that eateth Christes fleash is tēpered togeather with him and transelemented into him so as he is made one Body with him as Cyrillus expoundeth the place of S. Paule to the Ephesians where he saithe that we be Concorporales that is to say of one Body with Christe And an other where fleash of his fleashe and bone of his bones The B. of Sarisburie Of Theophylactes Authoritie wée neuer made any greate accoumpte He is but a very late writer in comparison of the Auncient Fathers For the most parte of that he writeth he is but an Abbridger of Chrysostome He writeth againste the Churche of Rome stoutly mainteininge a knowen Heresie concerninge the Procedinge of the Holy Ghoste Notwithstandinge in this place wée alleged his woordes to good purpose For as he saith wee are Trāselemented or transnatured and changed into Christe euen so and none otherwise wee saie The Breade is Transelemented or chāgedinto Christes Body But not withstanding this chāge wée remaine stil in Substance as wee were before Therefore wée saie Notwithstandinge the like change The Substance of the Breade in like manner remaineth stil But what fansie came in your heade M. Hardinge thus to allege and so vehemently to force this place of Theophylacte What one woorde speaketh he either of your Transubstantiation or of your Real presence or of your Corporal and Fleashely Eating Verily as by any his expresse woordes he nothing aideth you so by his example of Firie yron he séemeth quite to ouerthrowe you For if ye compare the Sacramente with a péece of Burninge yron whiche neuerthelesse was not Theophylactes meaninge and therefore ye are therein mutche deceiued then as the yron although it be fiery yet notwithstandinge in Nature and Substance is yron stil Euen so the Breade although it be made the Sacramente of Christes Body and so the Instruments of the Grace of God yet that notwithstandinge in Nature and Substance in Breade stil Here leste you geuinge ouer your Transubstantiation as knowinge it to be onely a late founde fantasie should hope neuerthelesse by this Example of Fiery yron to establishe your Real Presence and to saie that as the fiere is Really and in deede in the yron so the Body of Christe is in déede and Really in the Sacramente it maie please you to cal to minde that in the Holy Learned Fathers the same example and like Fourme of speache is vsed also of the Sacramente of Baptisme In the Councel of Nice it is written thus
Vides Aquam Cogita de virtute Dei quae latet in Aqua Cogita A quam esse plenam Ignis Diuini Thou seeste the Water Thinke thou of the Power of God that lieth in the VVater Thinke thou that the Water is ful of Heauenly Fier Yet I trowe ye wil not haue vs beléeue as an Article of our Faithe that this fire whereby is ment the Bloude of Christe is in déede and Really in the Water These and sutche other the like maie not alwaies be taken as phrases of Precise Truthe but rather as Amplifications or heates of speache the better to sturre vp and to enflame the mindes of the Hearers And in this sorte and sense to leaue other Authorities Hosius your owne Doctour saithe Opera nostra respersa sunt Sanguine Christi Our Woorkes be sprinkled vvith the Eloude of Christe So saith Pope Innocentius 3. Virtutes nostiae Crucis Christi Sanguine Purpurantur Our Vertues are died as redde as Purple in the Bloude of the Crosse of Christe Thus the Holy Fathers saie The Breade of the Holy Mysteries and the Water of Baptisme are ful of fiere Further Theophylacte saithe The Body of Christe is Eaten But the Godheade is not Eaten bicause it is vntoucheable and vncomprehensible vnto our senses Hereof you woulde séeme to reason thus If Faith wrought al this mater then might wee Eate God For by Faithe wée beléeue in God Firste touchinge the Eatinge of God God him selfe saith Gustate videre quòd suauis est Dominus Taste and see that the Lord is delectable S. Augustine saith Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus Sanctus It is Breade It is Breade and it is Breade God the Father God the Sonne and God the Holy Ghoste Againe he saith Deus Panis intus est animae meae God is the Invvarde Breade of my Soule Therefore it is not so thorowly and vndoubtedly true that you saie the Nature of God cannot be Eaten Notwithstandinge for sparinge of woordes and time herein I wil refer you to my Former Replie There shal you finde this whole Obiection fully answeared You saie Theophylactes reason standeth thus God cannot be Eaten bicause be cannot be comprehended either vvith eies or vvith teethe But Christes Body maie be eaten Therefore it muste folowe in the Conclusion that with our eies vvee maie see it and with our teethe receiue it Here woulde I faine learne of you M. Hardinge when ye sawe Christes Body visibly in the Sacramēte with your eies or when ye pressed it with your téeth If your téeth can receiue it why saithe S. Augustine Quid paras Dentem Ventrem Why preparest thou thy Toothe and they Belly If your Bodily eie can sée it why saye you It is Inuisible If it be Inuisible howe is it séene If it be séene how is it Inuisible It appeareth that either Theophylacte the Maister or you the Scholare are deceiued or one of you vnderstandeth not the others meaninge Certainely as Christes Body is seene in the Sacramente so is it eaten in the Sacramente But it is not Really or Fleashely séene Therefore it is not Really or Fleashely Eaten To auoide errour herein it behooueth vs to vnderstande that To eate God is to haue the fruition of the Diuine Nature and to be Incorporate into God But the Maiestie of God so far surmounteth the capacitie of man that as he is in him selfe in Nature and Godhedde no mortal creature is hable to conceiue him but onely in the Face and sight of Iesus Christe the Sonne of God Therefore S. Paule saithe Christus est Splendor Gloriae Character Substantiae Dei Christe is the Brightnesse of the Glorie and the expresse Image of the Substance of God S. Augustine saithe Tu quomodò contingis Deum Quia Verbum Caro factum est habitauit in nobis Howe doest thou touche God He answeareth Bicause the Woorde became Fleashe and dwelte in vs. Againe he saithe Si Christus sic veniret vt Deus non agnosceretur If Christe came so as he is God noman coulde knovve him S. Gregorie saithe Dominus murus nobis non esset si forinsecùs non fuisset Intus nos non protegeret si exteriùs non appareret Our Lorde were no wal vnto vs if he had not benne in the Fourme of Man He coulde not inwardely defende vs if he had not outvvardely appeared So saithe Dionysius Si cupimus Communionem habere cum Deo oportet nos in Diuinissimam illius vitam quam egit in Carne intueri If wee desire to haue Communion with God wee muste beholde that heauenly life that he leadde in the Fleashe Thus as God is God in Maiestie and in him selfe wée vnderstande him not wee conceiue him not wee knovve him not That is to saie wee haue no fruition of him vvee eate him not Therefore S. Augustine saithe Iesum Christum secundum id quod erat Verbum apud Deum Paruuli non capiunt Quomodò ergo capiunt qui Lac capiunt Iesum Christum inquit hunc Crucifixum Suge quod pro te factus est cresces ad id quod est Litle ones vnderstande not Iesus Christe accordinge to that he was the Woorde with the Father How then doo they receiue him y◠receiue milke S. Paule saithe they receiue Iesus Christe Crucified Sucke that thinge that he vvas made for thee and thou shalt growe to that he is Thus in the Holy Mysteries there is represented vnto vs not the Diuine Nature of Christe whereby he is Equal to the Father But his Death and Humilitie whereby he abased him selfe and was made Equal vnto vs. This is the Spiritual Meate and Drinke and the onely feedinge of the Soule ◠Thereof S. Paule saithe As often as ye shal eate of this Breade and drinke of this Cuppe ye shal publishe not the Diuine Nature or Godhedde but the Lordes Deathe vntil he comme So saithe Hesychius Comedimus hunc Cibum sumentes eius memoriam Passionis Wee Eate this Foode receiuinge the memorie not of his glorie but of his Passion So saith S. Ambrose Quia Morte Domini liberati sumus huius rei memores in Edēdo Potando Carnem Sanguinem quae pro nobis oblata sunt significamus Bicause wee are deliuered by our Lordes Deathe beinge mindeful thereof in Eatinge and Drinkinge VVe Signifie or Represente the Fleashe and Bloude that vvere offered vp for vs. Thus in the Holy Mysteries wee Eate and Drinke the Sacramente of Christe Crucified in the Humilitie of his Fleashe But his Diuine Nature in Godhed and Maiestie cannot be Represented or expressed by any Sacramentes It was al vaine and loste laboure for you M. Hardinge so earnestly to proue that Christes Body quickeneth and geuéeth life Wee knowe it Wée Confesse it Wée féele it Christe him selfe saithe it I am the Breade of Life He that eateth
of this Breade shal liue for euer This talke empeacheth noman but your selfe For you tel vs and woulde haue it holden as an Article of your Faithe not onely that the wicked man without Faith but also that the doumbe creature voide of Reason maie receiue the very Body of Christe and that Substantially Verily in déede Thus you diuide and sunder Christes Body from his Sprite and contrarie to Theophylacte and to al the Ancient Fathers and to Christe him selfe ye saie It maie be Really receiued vvithout Life But wée saie with S. Ambrose Qui accipit hunc Panem non moritur morte Peccatoris Quia hic Panis est Remissio Peccatorum VVho so eateth this Breade not the Sacramente of Christes Body but Christes Body it selfe diethe not the death of a Sinner For this Breade is the Remission of Sinnes Wée saye with S. Augustine Qui Carnem Domini non sumit non habet vitam qui eam sumit habet vitam hanc vtique aeternam He that receiueth not the Fleashe of Our Lorde hath no Life and he that receiueth it hath Life and the same Euerlasting Againe wée saie with S. Augustine Huius rei Sacramentum de Mensa Dominica sumitur quibusdam ad vitam quibusdam ad Mortem Res verò ipsa cuius Sacramentum est Omni homini ad vitam Nulli ad exitium quicunque eius Particeps fuerit The Sacramente of Christes Body is receiued from the Lordes Table to somme vnto Life to somme vnto Death But the thinge it selfe that is the Body of Christe whereof this is a Sacramente is to al menne vnto Life and to Noman vnto Deathe Who soeuer shal be Partetaker of it For somme further declaration hereof it appeareth by the witnesse of the Anciente Learned Doctours and Fathers that wée are Really and Corporally ioined and vnited vnto Christe not onely by the Mysteries of the Holy Supper but also by Faithe by Baptisme by the Sprite of God by Loue and other waies Of Faithe S. Augustine saith thus Per Fidem Adcorporamur in Iesu Christo Domino nostro By Faithe vvee are incorporate in Christe Iesu our Lorde And againe Qui venit ad me Incorporatur mihi He that commeth vnto me is Incorporate into me S. Chrysostome saith Quid nobis esse non vult omnibus modis nos sibi conglutinans coniungens What wil not Christe be vnto vs For by al manner meanes he cleaueth and fasteneth him selfe vnto vs. Againe in plainer sorte he saithe Dominum ipsum amplecteris Commisceris subuectus coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe and arte mingled vvith him and beinge here benea the arte ioiued to that Body that sitteth in Heauen aboue In like manner he writteth of the Sacramente of Baptisme Quomodò ex Carne eius sumus ex Ossibus eius Quemadmodum ille fine Virili Congressu natus est ex Spiritu Sancto ita nos illud efficimur in Lauacro How are wee of his Fleash and of his Bones He answeareth As Christe was borne by the Holy Ghoste without the knowledge of Man euen so in the Fonte of Baptisme vvee are made the same that is his Fleashe and his Bones So saithe Leo Sicut Dominus Factus est Caro nostra nascendo ita nos facti sumus ipsius Caro Renascendo As our Lorde was made our Fleash by that he was Borne so are vvee made his Fleashe by that wee are newe borne So saith S. Hierome De Carne eius sumus de Ossibus eius Ipse enim est Caput Corporis Ecclesiae Wee are of his Fleashe and of his Bones For that he is the Heade of His Body whiche is the Churche Thus M. Harding wée are ioined togeather and tempâ—ared with Christe not onely by the Holy Mysteries but also by the Sacramente of Baptisme by Faith And Chrysostome saithe Ne simpliciter teneamus Christum sed etiam illi conglutinemur Nam si quicquam secesserimus ab eo Perimus Let vs not onely holde Christe but also let vs be faste glevved vnto him For if wee falle any thinge from him wee are vtterly loste Muste wée therefore conclude M. Hardinge that the VVater of Baptisme is Transubstantiate no parte of the Substaunce thereof remaininge stil or that Christes Body is Really and grossely Presente in that Sacramente as you haue imagined of the other Ye finde greate fanlte with Oecolampadius for corruptinge as ye saie the sounde Doctrine of Theophylacte with his forged Quodammodò and for breakinge the Congruitie of the Latine speache by puttinge the thirde Personne in place of the firste Of the Latine Congruitie I wil saie nothinge The Learned thinke that Oecolampadius was as skilful bothe in the Latine tongue and in the Gréeke as M. Hardinge But for the forginge of Quodammodò why doo you not as wel finde faulte with Theophylacte him selfe For if it be a forgerie he him selfe hath likewise forged the same Quodammodò and if that maie be called Corruption he hath also corrupted his owne Doctrine These be his woordes Qui manducat me hic viuet propter me dum Quodammodò miscetur mihi transelementatur in me He that cateth me shal liue by me for as mutche as after a sorte he is mingled with me and transelemented or changed into me If yee doubte whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke maie be expounded by Quodammodò then is not your skil herein so greate as ye haue thought Why finde ye not faulte with S. Augustine for saieinge the like Omnes in illo Christi Christus sumus quia Quodammodò totus Christus Caput Corpus est In him wee are al Christes and Christe him selfe For after a sorte whole Christe is bothe the Heade of the Churche and also the Body And againe Qui in Christum credit credendo in Christum veniet in cum Christus quoquo modo vnitur in eum Membrum in Corpore eius efficitur He that beleeueth in Christe by beleeuinge commeth into Christe and Christe into him and after a sorte is vnited into him and is made a Member in his Body And againe Paulum Christus voce mactauit in suum Corpus traijciens Quodammodò manducauit Christe killed Paule with his voice and after a sorte did eate him swalowinge him down into his Body Why finde ye not the same faulte with Cyrillus writing thus Decebat ergo eum Quodammodò Vniri Corporibus nostris It was meete that after a sorte Christe shoulde be Vnited vnto our Bodies Or with S. Chrysostome writinge the like Christus nos secum in vnam vt ita dicam Massam reducit Christe mouldeth vs. if I maie so saie into one lumpe with him selfe Why saie ye not these and other like Holy Fathers were Sacramentaries and Heretiques Why saie ye not that S. Augustine S. Cyril S. Chrysostome with
theire Forged Quodammodò corrupted the sounde and Catholique Doctrine of the Churche Woulde ye rather for the better facinge and colouringe of your Doctrine wée shoulde strike oute this Forged Quodammodò and amende it thus Qui manducat me Reipsa Miscetur mihi transelementatur in me Woulde ye haue vs to beléeue that wee are wholy and thorowly changed into Christes Body and that wée are made very Christe God and Man the same that was borne of the Virgine and nailed to the Crosse and that not Quodammodò after a sorte or by somme peculiare phrase of speache but Substantially Really Verily and in déede I recken your Doctrine is not fully so fonde S. Paule saithe Sumus alter alterius Membra VVee are Members one of an other Cyrillus saithe Nos inter nos vnimur Corporaliter Wee are Corporally vnited togeather emonge our selues S. Chrysostome saithe Si quis exuat impudicarum mulierum animas videbit malum Daemonem illis admixtum If a man wil open the Soules of Vnchaste or Filthy Wemen he shal see the Diuel tempered togeather and mingled with them And thinke you M. Hardinge that these and other like speaches of the Holy Fathers cannot stande without your Transubstantiation and Real Presence Or that the Godly be Substantially and in déede in theire Bodies ioined togeather Or that the Vngodly be verily vnited and mingled with the Diuel You might rather haue remembred that touchinge this vnspeakeable Vnitie bitwéene Christe and the Faitheful that is to saie bitwéene the Heade and the Body S. Cyprian writeth thus Nostra Christi Coniunctio nec miscet Personas nec vnit Substantias sed affectus consociat confoederat voluntates The Coniunction that is bitweene vs and Christe neither mingleth Personnes nor vniteth Substances but ioineth affections and knitteth vvilles Likewise saithe S. Cyril Initium fundamentum in Sanctificatione Christus est Per Fidem scilicet non aliter Hoc enim modo in nobis habitat The Beginninge and Fundation of our Holinesse is Christe By Faithe I meane and none othervvise For in this sorte Christe dwelleth in vs. Likewise Lyra one of your owns late Doctours In quantum per Sacramentum Eucharistiae unimur Deo viuimus Spiritualiter Nostra autem vnio apud ipsum est per Fidem Dilectionem So far foorth as wee are vnited vnto God by the Sacramente of Thankesgeeuinge wee liue Spiritually But the Vnion that is bitvveene him and vs is by Faithe and loue And expoundinge these woordes of S. Paule Qui adhaeret Deo vnus Spiritus est He that eleueth vnto God is one Sprite with God He saithe Vnus non secundum rem sed secundum affectionem One Sprite with God not One in deede or accordinge to the Truthe but One in Loue or accordinge to affection And yet somme what farther to remoue you from your fantaste of your Real Presence S. Chrysostome saithe as he is alleged before Dominum ipsum amplecteris cum illo commisceris subuectus Coniungeris Corpori illi quod sursum sedet in Coelis Thou embraceste the Lorde him selfe thou arte tempered with him and beinge carried vp by Faithe and affection thou arte ioined with that Body that fitteth in Heauen In like sense saithe Leo Christus ineffabili modi coepit esse Diuinitate Praesentior qui factus est Humanitate loginquior Christe by vnspeakable meanes beganne to be the neare to vs by his Diuinitie the further he is made from vs by his Humanitie I doubte not M. Harding but ye maye easily sée that hitherto your Real Presence is but weakely proued M. Hardinge Againe we maruel with what face ye dare allege Theophylacte for you who in moste euident woordes ouerthroweth your figuratiue tropical and energical Doctrine touchinge this blessed Sacramente For he saith vppon this sixthe Chapter of S. Iohn Marke wel that the Breade whiche is eaten of vs in the Mysteries is not onely a certaine Figure of our Lordes Fleash but the Fleash it selfe of our Lorde For he saide not the Breade that I shal geue is the Figure of Fleashe but it is my Fleashe For the Breade is with secrete woordes through the Mystical blessinge and comminge vppon of the Holy Ghoste changed into the Fleashe of our Lorde The B. of Sarisburie Theophylacte saithe The Breade is not onely a certaine Figure of our Lordes Fleashe but the Fleashe it selfe of our Lorde This Obiection in my Former Replie is many where 's answeared Wée graunte The Breade is not a bare or a naked Figure but by waie of Sacramente or Mysterie it is the Body of Christe it selfe So the Water of Baptisme is not an emptie Figure of the Bloude of Christe but it is Christes Bloude it selfe bicause it is the Sacramente of Christes Bloude And therefore S. Bernarde saithe Lauemur in Sanguine eius Let vs be wasshed not in Water but in the Bloude of Christe S. Augustine geueth this general Rule as I haue often reported In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat thei be in substāce nature but vvhat thei Signifie Tertullian saith Christus acceptum Panem Discipulis suis distributum Corpus suum illum Fecit dicēdo Hoc est Corpus meum hoc est Figura Corporis mei Christe hauing taken the Breade and hauinge deliuered the same to his Disciples Made it his Body saieinge This is my Body That it to saie This is a Figure of my Body And to appointe a corruptible Creature to this vse and to make it an effectual instrumente of sutche high and Hidden Mysteries it is not the Woorke of any mortal man but the onely Power and woorkinge of the Holy Ghoste as it shal farther appeare in the nexte Clause in mine answeare to the woordes of S. Ambrose beda saithe thus Panis Vini Creatura in Sacramentum Carnis Sāguinis Christi ineffabili Spiritus sanctificatione transfertur The Creature of Breade and Wine by the vnspeakeable Sanctification of the Holy Ghoste is changed not into the very Real Body and Bloude but into the Sacramente of the Body and Bloude of Christe M. Hardinge Neither Maketh S. Ambrose whiche also ye bringe in any better for you VVoulde God ye woulde admitte him for Vmpeere in this pointe Verily in the booke and chapter that ye referre vs vnto he disputeth as it were of pourpose againste you as though he foresawe the time when the Churche shoulde be troubled with the Heresie of Sacramentaries Tu fortè dicis c. Perhappes thou sayest My Breade is common But this Breade is Breade before the woordes of the Sacramentes so soone as consecration commeth of Breade is made the Fleashe of Christe Let vs then auouche this howe that whiche is Breade maye be the Body of Christe By Consecration Then with what woordes and speaches is consecration made Euen with those of our
Lorde Iesus For what so euer els is saide he meaneth at the Masse it is praisegeuinge to God and prayinge for the People for Kinges for the reste VVhen the Prieste commeth to the Consecration of the honorable Sacramente there he vseth not his owne woordes but the VVoordes of Christe Therefore it is the woorde of Christe that maketh the Sacramente VVhat woorde of Christe Soothely that same woorde whereby al thinges be made Our Lorde Commaunded and Heauen was made Our Lorde Commaunded and earthe was made Our Lorde Commaunded and the seas were made Our Lorde Commaunded euery Creature was engendred Seest thou then howe woorkeful is the woorde of Christe VVel then if there be so greate Power in the woorde of our Lorde Iesus that thinges beganne to be whiche were not howe mutche more is it woorkeful Vt sint quae erant in aliud commutentur That thinges be whiche were and be chaunged into an other thinge Here Sir Defender Constrewe me these wordes and what sense can you draw foorth of them but this If by the workinge Power of our Lordes woorde thinges haue a beinge whiche before were nothinge and had no beinge at al as Heauen Earthe and Seas howe mutche more Power hath it to woorke that thinges whiche were before and had a beinge nowe also be or haue a beinge but be changed into an other thinge in Aliud into a thinge of an other Substaunce For by this phrase is signified a Substantial chaunginge whiche aptly is called Transubstantiation And I praie you good Sir who saieth that the Elementes I meane Breade and VVine passe quite awaie and go to nothinge Though you so belie vs we saie not so God forbid VVe saie that after consecration they be But what Not theselsesame they were whereby the Former Substance is excluded but the Body and Bloude of our Lorde Againe in that we saye with S. Ambrose in aliud commutantur They be chaunged into an other thinge foloweth it not thereof good logike Ergo they be VVil not this argumente holde in Schole the verbe passiue beinge resolued Sunt commutata Ergo sunt For that whiche ceasseth to be or goeth to nothinge ye cannot properly saye of it that it is chaunged but rather that it is ended or perisheth Nowe syr I reporte me to euery man that hath any sense whether I maie not lawfully geue you the Menti as for manners sake I maye vse the Italian terme and chalenge you in plaine termes of a lye for vtteringe this vntruthe vppon that Holy Doctours S. Ambrose specially speakinge as you do in your Englishe Translation by your selfe allowed thus For what can be saide more plainely then that whiche Ambrose saithe Breade and VVine remaine stil the same they were before and yet are chaunged into an other thinge Zeale moueth me to saie beyonde the modestie of my natural disposition VVhat is iuggling what is lieing what is falshed what is falsefieinge what is wickednes of falsaries if this be not Neither is the saieinge wherewith this Defender belyeth S. Ambrose al onely false and contrary to the Catholike Faithe but also absurde vnreasonable and foolishe For if Breade and VVine remaine stil after Consecration the same they were before howe then are they chaunged into an other thinge The B. of Sarisburie Here M. Hardinge onlesse ye had made S. Ambrose a Prophete ye thought he coulde not so handesomely haue serued your tourne But what and of whom he prophesied and how far sawe before wée shal sée hereafter Verily if that he the Heresie that you imagine theÌ„ he néeded not greately any Sprite of Prophesie in that behalfe For he foretolde vs of no newe Heresie that was to comme but rather tolde vs of his owne Heresie that then was presente Doubtelesse the woordes that wee reprote are not ours they are this owne But S. Ambrose saithe The Omnipotente Povver of the VVoorde wherewith God made Heauen and Earthe the same Omnipotente Povver of the same woorde he vseth nowe in the Consecration of the Sacramente Therefore saithe M. Hardinge it muste néedes be geathered he meante Transubstantiation and Real Presence as if without these newe fantasies God coulde not be Omnipotente I maye wel answeare these menne as S. Ambrose vpon the like occasion sommetime answeared the wilful blindenesse of the Iewes Atramentum vident Spiritum Dei non vident They see the Inke of the Letter written but the Sprite of God they see not Euen so M. Hardinge and others of that side weigh the woordes of S. Ambrose but his sense and meaninge they weigh not Certainely God sheweth his Omnipotente Povver as wel in the Sacramente of Baptisme as in the Sacramente of Thankesgeuinge Here of I haue saide sommewhat as occasion was offered in my Former Replie to M. Harding Leo saithe thus Christus originem quam sumpsit in Vtero Virginis posuit in Fonte Baptismatis Dedit Aquae quod dedit Matri Christe laide in the Fonte of Baptisme the same beginninge that he tooke in the Virgins Wombe He gaue the same preeminence to the VVater that he gaue to his Mother Euen so Chrysostome Angeli qui adfuerunt in Baptismo tam inenarrabilis operis modum minime possunt enarrare Adfuerunt tantùm viderunt nihil tamen operati sunt Sed Pater tantùm Filius Spiritus Sanctus The Angels that were presente at the Baptisme are not hâ—ble to vtter the manner of that vnspeakeable VVoorke They were Presente onely and sawe but they did nothinge but onely the Father the Sonne and the Holy Ghoste Likewise he saithe Ex Spiritu sensibili Aqua omnia haec admirabilia humanam excedentia cogitationem exoriuntur Al these vvoonderful woorkes wrought in Baptisme so far excedinge the thought of man springe of the Sprite and of Sensible Water Thus the Holy Fathers vsed oftentimes to auance and to magnifie the Holy Mysteries the better to bringe theire Hearers to the déepe and inwarde consideration of the same and therefore as S. Augustine saithe Sacramenta tantae rei non nisi eiusdem rei vocabulo nuncuparunt They expressed the Sacramenta of so greate a thinge none otherwise then by the name of the same thinge So S. Paule saithe The Rocke vvas Christe So an other saithe as I haue otherwheres alleged The Oile is Christe and an other Manna erat Christus qui descendit de Coelo The Manna that rained in the Wildernesse vvas Christe that came downe from Heauen So saithe S. Chrysostome reportinge the storie of Dauid Accipiens Aquam allatam bibere noluit Sed semetipsum reprehendit Domino eam libauit Non enim Aqua erat sed Sanguis Dauid receiuinge of the VVater that his menne had gotten with greate daunger from the middes of theire enimies woulde not drinke of it But founde faulte with him selfe and powred it out vnto the Lorde For it vvas not VVater but Bloude I beseche thée good Christian
Reader marke wel these Woordes The storie is cleare It was in deede onely a Cuppe of Water and nothinge els Yet Chrysostome saith It vvas Bloude It vvas no VVater In those dayes it was no daunger thus to saie The people was instructed and wel acquainted with this phrase or manner of speache and knewe the meaninge They were taught that the Rocke the Oile and the Manna in the Wildernesse were onely Sacramentes of Christe and that notwithstandinge they were called by thy name of Christe yet in déede and in Substance they were not Christe Therefore I maye answeare M. Hardinge herein as S. Augustine sommetime answeared the Pelagian Heretiques Vobis Pelagianis nondum litigantibus securiùs loquebantur Patres de his Articulis Before that you Pelagians beganne to quarrel the Fathers and Doctours spake without feare and freely of these Articles Athanasius saithe of the Arian Heretiques Incorporalia Corporaliter excipientes quae probè dicta erant interpretationibus deprauauerunt Takinge Spiritual thinges in a Corporal or Fleashely meaninge as doothe M. Hardinge and other his felowes by theire interpretations they haue depraued the thinges that were rightly spoken S. Ambrose saithe of the Breads and the Wine Sunt quae erant in aliud mutantur They remaine the same that they vvere and are changed into an other thinge Nowe is the filde woonne M. Hardinge bloweth a Maigne Triumphe Here saithe he Sir Defender Construe me these VVoordes Soothely good Reader I distruste not greately but this poore Defender might easily Construe these VVordes were he neuer so simple a clerke The Natural Creatures of the Breade and Wine in the Supper of our Lord saith S. Ambrose remaine stil in Substance as they were before yet are they changed into an other thinge that is to saie they are made the Sacramente of the Body and Bloude of Christe whiche before they were not Notwithstandinge this shorte Construction beinge cleare and plaine maye séeme sufficient yet for that M. Hardinge so déepely apposeth vs and willeth vs to Construe him these VVordes wée wil bothe Construe and Pars them too for his pleasure Therefore to warrante our former Construction S. Augustine saithe thus Accedat Verbum ad Elementum fit Sacramentum Let the VVorde be added to the Elemente or outwarde Creature and it is made a Sacramente that is to saie an other thinge Againe he saithe Sacramenta sunt Signa rerum Aliud existentia Aliud Significantia Sacramentes are Signes or Tokens of thinges beinge by Substance One thinge and Signifieinge an other thinge So saithe Chrysostome of the Water of Baptisme Cùm hoc Elementum acceperit Spiritum Sanctum fit Sacramentum Et iam non erit Aqua Potationis sed Sanctificationis Non erit Aqua communis sed Refectionis When this Creature of Water hath receiued the Holy Ghoste it is made a Sacramente and nowe it is not Water to drinke but water to Sanctifie Not common Water but Water to Refreshe Thus the Elemente or outwarde Creature bothe remaineth and is changed It remaineth in proper plaine kinde of speache It is changed vnproperly that is to saie by the waie of a Sacramente or a Mysterie So M. Hardinges owne Glose saithe vpon the Decrées Coeleste Sacramentum dicitur Corpus Christi sed Impropriè Vnde dicitur Suo modo Non rei veritate sed Significante Mysterio vt sit sensus Vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Sacramente is called the Body of Christe but vnproperly that is to saie not in plaine and simple manner of speache Therefore S. Augustine saithe It is so called after a sorte that is not in truthe of mater but by a Mysterie signifieinge that the sense maie be this It is called the Body of Christe that is to saie It signifieth the Body of Christe So saithe S. Augustine De Signis differens hoc dico Ne quis in eis attendat quòd sunt sed potiùs quòd Signa sunt id est quòd Significant Intreatinge of Signes or Sacramentes thus I saie Lette noman consider in them that thei be in Substance but rather that they be Signes that is to saie that thei Signifie somme other thinge In this sense meaninge S. Augustine saithe againe Dominus ait Ipse Iohannes est Elias Iohannes autem ipse ait Ego non sum Elias Rectè ergo Iohannes propriè respondit Nam Dominus Figuratè Our Lorde saide of Iohn the Baptiste This is Elias But Iohn him selfe saithe I am not Elias Therefore Iohn answeared wel in plaine manner of vvoordes For our Lorde spake in a Figure Thus in sundrie sortes of speache Iohn is Elias and the same Iohn is not Elian and bothe are true But what better expositoure of S. Ambrose can we finde then S. Ambrose him selfe I truste M. Hardinge wil not saie that so Holy a Father was a falsifier and a lier specially in declaringe his owne minde Thus therefore he saithe Ante Benedictionem Verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur In comedendo potando Carnem Sanguinem quae pro nobis oblata sunt Significamus In Similitudinem accipis Sacramentum Est Figura Corporis Sanguinis Domini Similitudinem pretiosi Sanguinis bibis Before the Blessinge of the Heauenly woordes it is called an other Kinde After the woordes of Consecration the Body of Christe is Signified In Eatinge and Drinkinge wee Signifie the Body and Bloude that were offered for vs. Thou receiuest the Sacramente for a Similitude or for a likenesse It is a Figure of the Body and Bloude of our Lorde Thou drinkest the likenesse of the pretious Bloude Thus like fourme of woordes the same S. Ambrose vseth of the Sacramente of Baptisme Vidisti Aquam Sed non omnis Aqua sanat Sed Aqua sanat quae habet Gratiam Dei. Aliud est Elementum Aliud Consecratio Haste thou seene the VVater But of VVater healeth not But that VVater healeth that hath the Grace of God The Elemente or Creature of Water One thinge and the Consecration is an other thinge Thus the Breade remaineth and thus it is changed It remaineth in Substance but it is changed in Mysterie But M. Hardinge heauily presseth these Woordes Mutantur in Aliud that is saithe he into a thinge of an other Substance For by this phrase is signified a Substantial changinge whiche aptely is called Transubstantiation I will not here vse your courteous eloquence M. Hardinge nor saie vnto you as you saie to others I praie you good Sir but thus I saie I praie you M. Hardinge who gaue you this rule who taught you this Lesson De Coelo est an ex Hominibus Came it from Heauen or is it of Menne Haue the Holy Fathers thus taught you or is it onely you owne fantasie What Grammar What Logique What Philosophie What Diuinitie euer tolde you that Aliud euermore signifieth a
is Fastinge but a Substance and an Image of Heauen Likewise Tertullian calleth Baptisme Diuinam Substantiam A Diuine Substance His woordes be these Quid festinat innocens aetas ad Remissionem Peccatorum Cautiùs agitur in saecularibus Vt cui Substantia terrena non creditur Diuina credatur VVhy hasteth this innocente age he meaneth Children to the Remission of their Sinnes VVee are mutche more wary in worldely thinges Is it meete wee shoulde committe the Sacramente of Baptisme whiche is a Diuine Substance vnto them vnto whome wee woulde not committe the Substance of the Earthe By these wee maie see in what sense Gelasius calleth the Sacramente of Thankesgeuinge A Diuine Substance Verily none otherwise but euen as S. Ambrose calleth Fastinge A heauenly Substance And as Tertullian calleth the Sacramente of Baptisme by the same woordes A Diuine Substance And what can al this auaile M. Hardinge to proue either his Transubstantiation or his Real Presence But why dealeth he so doubly Wherefore dissembleth he the woordes of Gelasius that immediatly in the same sentence wente before For Gelasius him selfe so clearely and plainely expoundeth his owne minde as no Louanian Doctour can doo it better Thus he saithe Non desinit esse Substantia Panis vel Natura Vini Et certè Imago similitudo Corporis Sanguinis Christi in Actione Mysteriorum celebratur There leaueth not to be the Substance of Breade or the Nature of VVine And in deede the Image or Representation and likenesse of the Body and Bloude of Christe is published in the Ministration of the Mysteries And againe in the woordes nexte immediately folowinge Sacramenta transeunt in Diuinam Spiritu Sancto perficiente Substantiam permanent tamen in suae proprietate Naturae The Sacramentes by the woorkinge of the Holy Ghoste passe into a Diuine Substance yet notwithstandinge they remaine stil in the propertie of their ovvne Nature This Image or Representation or Likenesse or Memorie of the Body and Bloude of Christe is it that Gelasius calleth the Diuine Substance And in like sense S. Augustine calleth the same Coelestem Panem The Heauenly Breade Thus he writeth as he is alleged by Gratian Coelestis Panis qui Caro Christi est suo modo vocatur Corpus Christi cùm reuera sit Sacramentum Corporis Christi The Heauenly Breade of the Sacramente whiche is the Fleashe of Christe after his sorte is called the Body of Christe whereas in deede it is the Sacramente of Christes Body Likewise saithe S. Cyprian Diuersa Nomina vel Species ad Vnam reducuntur Essentiam Significantia Significata eisdem vocabulis censentur Diuerse names or kindes of thinges are brought vnto one Substance That is to saie The thinges that doo Signifie and the thinges that be Signified are reckened bothe by one name That is as y Body of Christe is called Breade so is the Breade called Christes Body To be shorte as Gelasius calleth the Sacramente A Diuine Substance euen so Gratian saithe to the same purpose Quidam non improbabiliter exponunt hoc loco Carnis Sanguinis Veritatem ipsam earundem efficientiam id est peccatorum Remissionem Somme there be that in this place not without good reason by these woordes The Truthe of Christes Fleashe and Bloude vnderstande the Effecte or vvoorkinge of the same that is to saie The Remission of Sinnes For answeare vnto Theodoretus it maie please thée for sparinge of time to reade my Former Replie to M. Hardinge It is true that Theodorete saithe The Mystical Tokens that is to saie the Sacramentes be vnderstoode to be the thinges whiche they be made and be beleeued That is That they be Mysteries of Christes Body or that in a Mysterie or by waie of a Sacramente they be the Body of Christe But it is true also that he saithe bothe immediately folowinge in the same place and also before Signa Mystica post Sanctificationem non recedunt à Natura sua Manent enim in Priori Substantia Figura Forma The Mystical Tokens or Sacramentes after the Consecration departe not from their ovvne Nature For they remaine stil in their Former Substance and Fourme and Figure And as I haue often alleged orte of S. Augustine In Sacramentis videndum est non quid sint sed quid Significent In Sacramentes wee muste consider not vvhat they be in déede and of theire owne Nature but what they Signifie So saithe S. Chrysostome Antequà m Panis Sanctificetur Panem eum nominamus Diuina autem illum Gratia sanctificante mediante Sacerdote liberatus est quidem ab appellatione Panis Dignus autem habitus est Dominici Corporis appellatione Etiamsi Natura Panis in illo remanserit Before the Breade be Sanctified wee calle it Breade But after that by the meane of the Prieste the Heauenly Grace hath hallowed it it is discharged from the name of Breade and is vouchesaued to be called by the name of our Lordes Body notvvithstandinge the Nature of the Breade remaine stil So saith Theodorete him selfe Seruator noster commutauit nomina Corpori quidem Symboli nomen dedit Symbolo verò nomen Corporis Our Saueour hath made exchange of y◠names And vnto his Body hath geuen y◠name of Breade whiche is the Sacrament and vnto the Sacrament hath geuen the name of his Body Neuerthelesse notwithstandinge these woordes bothe of Theodoretus and of Gelasius The Substance of Breade and VVine after the vvoordes of Consecration remaineth stil be so plaine that noman without blusshinge maie denie them Yet hathe M. Hardinge one good shifte leaste in stoare The Substance saith be sommetimes is vsed for the Accidente euen as discretely and to so good pourpose as if he had said Fire is Water or Light is Darkenesse And so by this Construction Substance sommetimes is no Substance This is M. Hardinges owne peculiare Diuinitie without the witnesse of any of al the Learned Fathers Gréeke or Latine one or other For good Reader thou maiste not thinke that any man either wel aduised or learned woulde saie the like The Fathers saithe he spake not hereof in moste exacte vvise Perhaps they had not Learned theire Logique Rules or vnderstoode not the Principles of Natural reason no not so mutche as a childe maie easily vnderstand but vsed Substance for Accidentes Accidentes for Substance and one thinge for an other as menne that knewe not what they saide In deede M. Hardinge this is not as you saie Exacte vvise It séemeth rather to be Exacte folie Ye adde further Damascene saithe Substance is euery that what so euer by it selfe is beinge and hathe no beinge in an other What needed you here to allege Damascene Children know that Aristotle and others longe before him wrote the like Notwithstandinge to this Maior ye set a Minor of your owne These Accidentes saie you haue theire beinge by them selues and be not staide in any other thinge O M.
Hardinge this thinge woulde haue had somme better proufe Why allege you not either S. Augustine or S. Ambrose or S. Chrysostome or S. Hierome or somme other Catholique Father to this pourpose Your simple woorde is no good warrante Ye proue that thinge that is Vniuersally confessed and needed no proufe but that ye shoulde proue ye leaue vnproued This in Sophistrie is called Petitio Principij The simplest shifte that can be vsed Damascenes Maior is Confessed and true But your Minor and Conclusion are bothe Vntrue For whereas you saie of your selfe The Accidentes haue their Beinge by them selues wee saie the same Accidentes haue theire Beinge in the Breade and Wine as in theire Subiectes Sundrie of your owne felowes haue saide Accidentia illa sunt in Aere tanquam in Subiecto These Accidentes are in the Aire as in theire Subiecte Therefore by theire iudgement they haue not theire Beinge as you saie by them selues You maie also remember that your Maister him selfe neuer durste precisely to determine this mater but onely passeth it ouer darkely and doubtefully as beinge not wel resolued what to saie His wordes be these Mihi videtur fatendum Accidentia illa existere sine Subiecto It seemeth vnto me or es I can gheasse these Accidentes haue theire Being without a Subiect M. Hardinge VVee muste 〈◊〉 beholde saithe Euthymius a Greeke Doctour the Nature of the thinges whiche be set before vs but the vertue or power of them The B. of Sarisburie Euthymius although one of the meanest Doctours saithe right wel and as the Learned Fathers saide before him But M. Hardinge doo you take your Authours at al aduentures as they comme to hande or doo you consider what they saieâ— Tel vs. I beseech you in your fantasie what are those thingê yâ— Euthymius saithe are set before vs Whether are they the Body and Bloude of Christe or clarour Accidentes If it be Christes very Body and Bloude substantially Really in deede VVhy shoulde vvee not consider the Nature of them what haue they offended you Or what imperfection finde you in them Cyrillus saithe Caro Christi Natura viuifica est The Fleashe of Christe by Nature hath power to geue Life And Christe him selfe saithe My Fleashe is Verily Meate and My Bloude is Verily Drinke Therefore the Nature hereof is wel woorthy to be considered But if there be nothinge there set foorthe but onely your bare and naked Accidentes What Povver What Vertue is there in them What Doctoure or Father euer taught vs that wee should haue Remission of Sinne and be saued by your Accidentes But as I saide Euthymius writeth wel folowinge herein the Doctrine of the Ancient Learned Fathers S. Basile saithe Si qua Gratia est in Aqua ea non est ex Natura Aquae sed ex praesentia Spiritus If there be any Grace in the VVater of Baptisme it is not of the Nature of the VVater but of the presence of the Sprite Cyprian speaking of yâ— Oile saith thus Sanctificatis Elementis iam non propria Natura praebet effectum Sed Virtus Diuina potentiùs operatur It is not Nature that geueth effecte or force vnto the Elementes beinge Sanctified but the Diuine Povver woorketh more mightily So saithe S. Chrysostome Petra erat Christus Non enian ipsius Petrae Natura Aqua scatutiebat Sed alia quaedam Spiritualis Petra omnia operata est hoc est Christus The Rocke was Christ For it vvas not by the Nature of the Rocke that the VVater gusshed out but a certaine other Spiritual Rocke wrought al these thinges that is to saie Christe In like manner the Anciente Father Origen speakinge of the Power and Vertue of Our Lordes Supper saithe thus Illud quod Sanctificatur per Verbum Dei per Obsecrationem non suapte Natura sanctificat vtentem The thinge that is Sanctified by the VVoorde of God and by Praier sanctifieth not him that vseth it by the Nature of it selfe By these and other like aduertisementes these Godly Fathers meante to withdrawe Our mindes from the outwarde corruptible Creatures to the Spiritual and Inwarde vnderstandinge of the Sacramentes Therefore Euthymius in the same place saithe Panis habet Similitudinem quandam ad Corpus Vinum ad Sanguinem The Breade hathe a certaine Likenesse vnto the Body and the VVine a certaine Likenesse vnto the Bloude M. Hardinge VVhen it pleased our Sauiour Christe at his laste Supper to institute this blessed Sacramente at whiche he toke Bread and VVine and turned them into his Body and Bloude he would in such wise aduance these Creatures to a muche excellenter condition as they shoulde lose no whit of their former Vertues For the sonne of man came not to destroie but to saue and as S. Augustine saithe is not cause that any thinge tend vnto not beinge The B. of Sarisburie At the laste M. Hardinge hathe founde somme Scripture and that God wote ful aptely he applteth to serue his pourpose The Sonne of Man saithe be came not to destroie but to saue Ergo The Breade and VVine lose no white of theire Former Vertues Here I beséeche you M. Hardinge what came the Sonne of Man to saue Muste wee beléeue be came from Heauen to Saue your Accidentes Was this the cause of Chrictes comming It this the Religion ye haue Learned in Louaine S. Paule saithe Nenquid de bubus cura est Deo Hathe God any special care for Oxen Might not one mutch beter saie Hathe God any care for your Fourmes for your Shevves for your empty Accidentes Perhaps ye wil saie I presse you ouer heauily Ye meante that Christe came to Saue Breade and Wine How be it so ye cannot saie For by your Doctrine the Nature and Substance of the Breade and the Wine by the comminge and presence of Christ are quite abolished nothinge remaining but onely the Accidentes But be it that Christe came to Saue these Creatures Then is your Religion mutche like vnto the Diuinitie of the Olde Heretiques called the Manichees Of them S. Augustine writeth thus Herbas atque arbores sic putant viuere vt ea sentire credant dolere cùm laeduntur nec aliquid inde sine cruciatu corum quenquam posse vellere They thinke that Herbes and Trees haue life so for foorthe that they beleeue they haue sense and feelinge and suffer gnefe and paine when they be hurte and that noman can pul or plucke ought from them without theire smarte And againe he saithe Nec oua sumunt quasi ipsa cùm frangunturt expirent They Eate no Bgges imagining that when they be broken theire life or Soule passethe from them These be mere folies M. Hardinge Christe him selfe saithe Hée came to Saue not your Accidentes but Sinners not Breade and VVine but the thing that vvas loste And wil ye tel vs that your Accidentes were loste Or that Breade and VVine were sutche sinful
woordes Cibus iuxta id quod habet materiale This is Forges stuffe This is Homble and shameful corruption to deceiue the ignorante He that knâ—we not M. Hardinges modestie and manner of writinge woulde thinke these Tragical termes shoulde beare somme weight For sober menne seldome vse thus to crie without somme cause Touchinge these woordes Cibus Panis Materiale Materia if there be any thinge that maie mislike him it shal be laweful for him to refourme the same to vse either the one woorde or the other at his pleasure Wee stande onely vpon the Substance of mater and seeke no sutche wanton aduantages by shifte of woordes Neuerthelesse Origen him selfe as it appeareth was not so dangerous in the case For whereas M. Hardinge so sharply ouerlooketh vs for once vsinge this woorde Panis in steede of Cibus Origen him selfe vseth the same woorde Panis Seuen times togeather in the selfe same place without reproufe Like as S. Paule also fiue times in one place calleth it Panis And S. Cyril calleth the portions thereof fragmenta Panis peeces of Breade And yet were none of these euer condemned therefore as Corrupters and Falsifiers But I beséeche you M. Hardinge if this woorde Cibus Meate whiche Origen vseth and you séeme to allowe were not Breade what kinde of Meate then wil you cal it Pleashe Fishe or Fruite I trowe it was not You safe Origen meante thereby your Fourmes and Accidentes and Shevves of Breade Nowe verily this was but a quaisy Meate and I marueil that euer any wise man woulde cal it Meate Irenaeus saithe Of the same Meate is increased and consisteth the Substance of Our Fleashe And Rabanus saithe Sacramentum in alimentum Corporis redigitur The Sacramente whiche is the Breade is turned into Our Bodily nourishemente Touchinge the other fowle faulte M. Hardinge saithe his Accidentes and Qualities be thinges Material but the Mater it selfe he saithe they be not But where learned he this strange Doctrine What Diuine what Philosopher what Logician what Sophister what wise man euer taught him thus to saie Certainely Accidentes and Qualities be Accidentales Formae and in the Scholes are called thinges Formal whiche are as farre from thinges Material as Fire from Water Notwithstanding these menne haue power to make of Accidentes Substance Of Fourmes Maters Of thinges Formal thinges Material and of one contrarie to make another al this onely of them selues without any manner other Authoritie M. Hardinge saithe that the Meate whereof Origen speaketh is a Material for this is the Light and clearenesse of his Eloquence but not Materia and by this pretie distinction he thinketh the whole mater is fully discharged And emongste the ignorante that cannot iudge perhaps he maie seeme to saie somewhat But Origen him selfe that beste vnderstoode his owne meaninge calleth the same Meate in the same place by expresse and plaine woordes not onely a thinge Material but also the very Mater of Breade it selfe His woordes be these Nec Materia Panis sed super illum dictus sermo est qui prodest non indignè Domino comedenti It is not the Mater of the Breade but the woorde spoken ouer it that profiteth him that Eateth not vnwoorthily for the Lorde Nowe Iudge thou indifferently Gentle Reader how iust causes M. Hardinge had to moue these Tragedies Further he saithe It liked our filthy Sprite with vile woordes to bringe the Holy Mysteries into contempte and therein doo the Diuel great seruice O M. Hardinge some other speache would better become a man of your grauitie Sutche liquoure seldome floweth from the Sprite of God We neither encrease or diminishe nor any waie alter the woordes of Origen but laie them foorth plainely and simply as we finde them For thus he writeth Ille Cibus qui sanctificatur per VerbuÌ„ Dei per Obsecrationem iuxta id quod habet Materiale in Ventram abit in secessum eijcitur Coeterùm iuxta precationeÌ„ quae illi accessit pro portione Fidei fit vtilis The Meate that is Sanctified by the Woord of God and by Praier according to that Material parte that is in it passeth into the belly and so foorth into the Priuie c. If there be any Filthinesse or Villanie herein it is this Ancient Fathers whom ye ought not so vncourteously to reuile for Vncleanenesse of Sprite it is not ours Howe be it this is not Origens onely Iudgemente but the general and agréeable Doctrine of al others the Catholique Fathers And to allege one in stéede of many S. Augustine saithe as he is before alleged Si ad res ipsas quibus Sacramenta tractantur animum conferamus quis nesciat eas esse corruptibiles Si ad id quod per illas res agitur quis non videat non posse corrumpi If wee consider the thinges them selues wherein the Sacramentes be Ministred who knoweth not that they be thinges corruptible But if wee consider the thinge that is wrought thereby who seethe not that it cannot be corrupted The Holy Fathers speake not thus of Christes Body but of the Breade whiche is the Sacramente of Christes Body So saithe S. Ambrose Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostra Substantiam fulcit The Breade that I meane is not this Breade of the Sacramente that passeth into the Body but the Breade of Euerlastinge Life that maineteineth the Substance of the Soule Nowe if there were sutche filthinesse as you haue imagined in the Holy Learned Bishoppes and Doctours of the Churche for vtteringe these and other like woordes of the corruptible Creatures of Breade and Wine what cleane Sprite then is there in them that speake so filthily of Christes Body it selfe beinge nowe Vncorruptible and Glorious at the Right Hande of the Father Hereof I had occasion to speake sommewhat in my Former Replie Alexander of Hales saithe Quidam dicunt vbicunque ponantur Species siue in mundo loco siue in immundo siue in Ventre Muris ibi est Corpus Christi Somme saie where so euer the Fourmes or Accidentes be laide whether the place be cleane or vncleane yea though it be in the Mouses belly yet there is the Body of christe Againe he saithe Si Canis vel Porcus deglutiret Hostiam Consecratam integram non video quare Corpus Domini non simul traijceretur in ventrem Canis vel Porci If a Dogge or Hogge shoulde swallowe downe the Hoste Consecrate beinge whole I see no cause to the contrarie but the Body of Christe maie passe withal into the belly of the Dogge or of the Hogge Likewise your owne Clemens whom ye so often cal the Apostles Felowe writeth thus Ne Murium stercora inter fragmenta Dominicae Portionis appareant Let not Mise dounge be founde emong the fragmentes or peecces of the Lordes Portion Hée meaneth the Sacramente Your owne Catholique allowed Glose saith Corpus Christi potest euomi The Body
M. Hardinge folowinge his owne woordes againste bothe S. Augustine and Christe too saithe vndoubtedly It vvas no VVine Againe S. Augustine saithe Dominus per Vini Sacramentum commendat Sanguinem suum Quid enim aliud Nouum Vinum nisi Immortalitatem renouandorum Corporum intelligere debemus Our Lorde by the Sacramente not of Fourmes or Accidentes but of VVine commendeth vnto vs his Bloude For what other thinge maie wee vnderstande the Nevve VVine to be but the Immortalitie of our Bodyes that shal be reuewed S. Chrysostome saithe Cùm Dominus hoc Mysterium traderer Vinum tradidit Etiam post Resurrectionem sine Mysterijs in simplici mensa Vino vsus est Ex genimine ait Vitis quae certè Vinum non Aquam producit Our Lorde when he deliuered this Mysterie deliuered not Accidentes but VVine And after his Resurrection being at a plaine table without the Mysteries he vsed VVine For so he saithe Of the fruite of the Vine VVhiche vine surely beareth not VVater but VVine M. Hardinge saithe Who so euer expoundeth these woordes as spoken of yâ— Mysteries belieth bothe the Holy Fathers and Christe him selfe S. Chrysostome expoundeth the same woordes as spoken of the Mysteries and to that pâ—urpose applieth the woordes of Christe Therfore by M. Hardinges Conclusion he belieth bothe the Holy Fathers and Christe him selfe In like manner S. Hierome saithe Christus in Typo Sanguinis sui non obtulit Aquam sed Vinum Christe in the Signification of his Bloude offered not Water but Wine By these fewe I truste it maie easily appeare to the indifferent Reader howe iuste cause M. Hardinge had thus to proclaime and publishe the Face as he saithe of his Truthe and with sutche courrage and countenance to crie out that wée haue wilfully corrupted the woordes of Christe M. Hardinge saithe further These Defenders adde of their owne heades It is VVel knovven that the Fruite of the Vine is VVine and not Bloude I thoughte M. Hardinge would not haue piked so simple a quarrel to these woordes of whose heade so euer they had benne added For I trowe he hathe but seldome hearde or seene that a Natural Vine hath borne Natural Bloude Now be it these woordes proceded not altogeather of our owne heades S. Chrysostome also of his heade vttered the same For thus he writeth Ex genimine Vitis quae certâ— Vinum producit not Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not VVater but VVine S. Cyprian saithe Inuenimus Vinum fuisse quod Dominus Sanguinem suum dixit Wee finde it was VVine that our Lorde called his Bloude And Dionysius Lyra and other like Doctours of M. Hardinges owne side saye De hoc genimine Vitis id est de Vini quod generatur in Vinea Of this Fruite of the Vine that is to saie Of the VVine that groweth of the Vine Againe M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine But I wil not from hencefoorthe drinke of this Generation of the Vine as if there were somme maruilous greate difference bitweene these twoo woordes Fruite and Generation And this thinge hee saith is wel woorthy to be noted Verily the difference bitwene these two woordes is as greate as is the difference bitwéene Ensis and Gladius or Liber Codex bitweene which woordes sound onely excepted it is harde to discerne whether is other M. Hardinge saithe It is to be noted that Christe saide not I wil drinke nomore of the Fruite of the Vine Yet S. Hilarie saithe Bibentes ex Vitis istius Fructu Drinkinge of the Fruite of this Vine If these woordes as beinge doubtefully spoken maie be shifted into some other sense Yet Clemens Alexandrinus as he is before alleged as he is translated by Gentianus Heruetus saithe plainely Non bibam de hoc Fructu Vitis I wil nomore Drinke of this Fruite of the Vine And S. Cyprian somewhat in plainer wise saithe Non Bibam ex ista Creatura Vitis I wil nomore Drinke of this Creature of the Vine Therefore I thinke M. Hardinge him selfe wil saie This note was not greately woorthe the notinge Yet farther he saith These Defenders seeme to be Ignorante of the Holy Scriptures VVhere they might haue founde the Fruite of somme Vine to be called Bloude For Iacob saide of Christe He shal washe his Robe in VVine and his Cloke in the Bloude of a Grape It is a harde shifte M. Hardinge so suddainely to conueie the mater from ordinarie vse of speache vnto an Allegorie Wée speake of a Natural grovvinge Vine whiche wée saie beareth not Bloude but onely Wine But as touchinge that ye saie Christe is called a Vine in the Holy Scriptures it is onely an Allegorie or a Figure of speache For although Christe for cèrtaine properties maie be resembled vnto a Vine â–ª yet is he not therefore verily in déede a Natural grovvinge Vine Therefore it was greate violence thus to force yewoordes of the Scriptures to this purpose Otherwise by the like phrase of speache one saithe Lachryma est quidam Animae Sanguis A teare is a certaine Bloude of the Soule And S. Augustine saith Vident SanguineÌ„ CorpoiuÌ„ Animarum Sanguinem non vident They see the Bloude of the Bodies but the Bloude of the Soules thei see not An other called Wine Terrae Sanguinem the Bloude of the Earthe Yet maie not M. Hardinge saie that either the Soule of Man or the moulde of the Earthe in déede hath Natural Real very Bloude These be onely certaine Figures Fourmes of speache But Christe when he saide I wil nomore Drinke of this fruite of the Vine Spake plainely simply without Figure And therefore Chrysostome saith as it is alleged before Ex genimine Vitis quae certè Vinum producit non Aquam Of the Fruite of the Vine whiche Vine verily bringeth foorthe not Water but Wine But Chrysostome saithe The Wine that was shedde from Christes Body that is to saie the Bloude of Christe is in the Cuppe This is true as in a Mysterie or by a Figure of speache bicause Christes Bloude is represented in the Cuppe Otherwise if wée speake simply plainely and without Figure Chrysostome saith In vasis Sanctificatis non est ipsum Corpus Christi sed Mysterium Corporis eius continetur In the Sanctified vessels there is not the very Body of Christe in deede but a Mysterie of that Body is therein conteined The Apologie Cap. 14. Diuision 1. And in speakinge thus wee meane not to abase the Lordes Supper or to teache that it is but a colde Ceremonie onely nothinge to be wrought therin as many falsely sclaunder vs we teache For we affirme that Christe dooth truely presently geeue him self wholy in his Sacramentes In Baptisme that we maie put him on in his Supper that wee maie Eate him by Faithe Sprite
maie haue Euerlastinge Life by his Crosse Bloude And wee saie not this is donne sleightly coldely but effectually truely For although wee doo not touche the Body of Christe with teethe and mouthe yet wee holde him faste and eate him by Faithe by Vnderstandinge and by Sprite And it is no vaine Faithe that comprehendeth Christe neither is it receiued with colde deuotion that is receiued with Vnderstandinge Faithe Sprite For Christe him selfe altogeather is so offered and geeuen vs in these Mysteries that wee maie certainely knowe wee be Fleashe of his Fleashe and Bone of his Bones and that Christe continueth in vs and wee in him M. Hardinge It is easy to be perceiued who abaseth more our Lordes Supper whether ye that teache it to be very Bakers Breade and VVine with the onely Figure of Christes Body and Bloude or we who beleeue it to be his true Body and Bloude with the onely Fourmes of Breade and VVine Of whiche Fourmes neither Christe nor his Apostles euer tolde vs one woorde VVether ye that wil haue it a Figure of Christes whole Body absent or wee who wil haue Christes Body present in deede with a Figure of his Deathe whiche Deathe is absente onely VVhether ye that cal it an Idol when it is worshipped or we that do according to our dueitie adore it because that Roial Body as Chrysostome saith whiche is set before vs to be seene now in Earthe is woorthy of the most highe Honour But whether of those two is the colder Ceremonie and more simple Supper to haue Breade and VVine with a Signe onely of Fleashe and Bloude or to haue Reall Fleashe and Bloude with suche formes of Breade and VVine as by the Power of God do nolesse bodily nourishe vs then the Substance it selfe would haue done wee doubte not of wise mens iudgement Ye haue your carnal Bankettes fatte and full inoughe of the beste fleashe and it is with you superstitious to Eate drie and Lenten meates But ye wil haue your spiritual Bankettes so leane and Carreine as a man maye wel discerne whether ye haue more phantasie to your Fleashe or to your Spirite Ye write that many falsely sclaunder you sayinge that ye teache nothinge to be wrought in the Lordes Supper whereas ye affirme that Christe dothe truely and presently geue his owne selfe in his Supper that we may eate him by Faith and Spirite And other worke in the Lordes Supper ye shewe none And this whiche ye shewe a man may doubte whether it be a thinge wrought in the Lordes Supper or no. VVel may ye saie that it is a thinge wrought in thē whiche come to the Supper but that it is wrought in the supper it selfe ye shewe it not the Supper beinge that which is called Coena to witte the meate recetued not Coenatio whiche is the acte of suppinge For sith that supper is nothinge els but meate and drinke set vpō the Table to be receiued by suche as come vnto it that whiche is wrought in the Lordes Supper must be wrought in the meate and Drinke which our Lorde hath at his table And as the matter whereof our Lordes Supper is made is Breade and VVine so the Supper made thereof is our Lordes Body and Bloude into whiche the Breade and VVine by the Almighty power of the VVoorde is changed So that if ye wil shewe Christe him selfe to be made or wrought in our Lordes Supper ye muste shewe Breade and VVine to be changed into Christe him selfe and so to be Eaten of his faithfull at his Table But whereas there are three thinges christe taht makth the Supper the Communicantes that receiue the Supper and the Supper it selfe ye saye that Christe for his parte geueth his owne selfe verily presente likewise that Cōmunicantes for their parte Eate him by faithe and spirite And so ye shewe that the maker of the Supper worketh and that the Cōmunicātes worke But al this while ye shew vs not what is wrought in the matter of the Supper that is to saie in the Breade and VVine nor what is made O great sclaumder that ye were charged withal whiche not so muche as by your owne woorde ye are discharged of Howe muche sounder is the Catholike doctrine whiche reacheth the proper woorke of our Lordes Supper to be the turninge of the Substance of Breade and VVine into his Body and Bloude VVhiche woorke bicause ye wil not confesse yee haue deuised a woorke of your owne workinge whiche is not propre to our Lordes Supper For if I can receiue Christe in my house at home by Faithe and Spirite how is that worke proper to his Supper whiche maye be Wrought without his Supper Or can I not beleeue in Christe or lifte vp my Spirite vnto him excepte I come to Supper Or If I doo call for Christe dothe he not geue him selfe by grace vnto me But saie ye at the Lordes Supper Christe geueth him selfe verily presente To what purpose I praie you That wee maie Eate him saie ye by Faithe and Sprite VVel reasoned forsoothe Haue ye foregotten the geuinge to eate and eatinge that whiche is geuen to be Relatiues one of them hauinge relation to the other If Christe doo exhibite him selfe verily presente as your Latine Texte hath or geueth his owne selfe verily and presently as your Interpreter telleth your tale for you dooth not he so exhibite or geue himselfe as he wil be receiued Or dothe he shewe in one hande a piece of Breade and with the other strike vs on the heade with a stone If he geue vs him selfe verily present as ye saie wee take him verily Presente And then onlesse ye meane by him selfe his grace which is of Christe and not Christe him selfe we eate him verily Presente not onely by Faithe and Sprite but by takinge him into our Mouth and Body If it please him at any time to be Eaten by Fatthe and spirite alone after whiche sorte he is dately eaten by those that humbly cal vpon him then he geueth not him selfe verely Present but by Faithe and spirite other wise named grace or some spiritual effected of his workinge But in our Lordes Supper the Scripture requireth a special and peculiar presence of christe to witte of his fleashe so as it maye be Eaten If then he geeue him selfe verely present as ye saie he is present in his owne person God and Man with Body with Bloude with Soule with Godhed If ye meane the very presence of his Godhed that presence belongeth nomore to Christe them to the Father and to the Holy Ghoste And so haue ye not declared any pecultar presence belonginge to his Supper For by Presence of his Godhed he is alwaies verely present as well before Supper as at or after Supper because he filleth Heauen and Earthe It remaineth that either ye vnderstande not your selues or wilfully deceiue that infinite number of
vnsensible menne are wée that feele none of these deadly blowes I wil answeare you as S. Augustine sometime answeared Pascentius the Arian Heretique Facile est vt quisque Augustinum vincat videris vtrùm Veritate an Clamore It is an easy mater to ouercome Augustine But see you whether it be by Truthe or by noise of vvoordes And againe Non bonum Homini est Hominem vincere Sed bonum est homini vt cum Veritas vincat volentem quia malum est Homini vt eum Veritas vincat muitum Nam ipsa vincat necesse est fiue negantem siue confitentem It is not good for a man to conquere a man but it is good for a man that the Truthe maie conquere him vvith his good vvil For it is il for a man that the Truthe shoulde conquere him againste his wil. But whether he wil or wil not the Truthe muste needes Conquere him The Apologie Cap. 14. Diuision 5. And as Chrysostome very aptely writeth wee saie that the Body of Christe is the Deade Carkesse and wee our selues muste be the Egles meaninge thereby that wee muste flie on highe if wee wil come to the Body of Christe For this Table as Chrysostome saithe is a Table of Egles and not of Iaies Cyprian also This Breade saithe he is the foode of the Soule and not the meate of the Belly M. Hardinge In deede Chrysostome saithe as ye reporte But Sirs what meane ye To Eate the Body of Christe whiche is the dead Carcas in respecte of his deathe for onlesse he had fallen we had not risen againe muste we so be Egles as we vse no office of mans Body to this kinde of Eatinge Muste wee flie so hie as we looke not to finde this Body in Earthe Can wee not Eate this Body excepte wee flie vp to Heauen Can we not come by it but there Can we not Eate him but there Yes forsoothe VVee neede not goe out of the Earthe for the matter For Chrysostome him selfe in the same Homilie from whence ye fetche this saithe that whiles wee be in this life this Mysterie is cause that the Earthe to vs is become Heauen He that desireth to knowe what Egles we muste be and how hie wee muste flie to come to the Eatinge of this Body woorthely let Chrysostome euen there expounde Chrysostome He nameth Egles saithe he to shewe that he muste get him vp on highe that commeth to this Body and that he must haue nothinge to doo with the Earthe neither be drawen downewarde to base thinges and creape but alwaies flie vpwarde and beholde the Sunne of rightuousnesse c. VVill ye yet heare him more plainely declare what he meaneth by this highe Egles flight VVipe awaie saithe he all filthe from thy Soule prepare thy minde to receiue these Mysteries If the Kinges Childe arraied in purple and Diademe were deliuered vnto thee to beare wouldest thou not caste downe on the grounde all that thou holdest and receiue him But nowe when thou receiuest not the Kinges Childe but the onely begotten Sonne of God tell me I praie thee arte not afraide And doest not caste awaie all loue of worldly thinges and garnishe thy selfe with him onely but doest thou yet looke downe on the Earthe arte thou yet in loue of thy money arte thou yet geuen to the Earthe If it be so what forgeuenesse what excuse shalte thou finde This spirituall flyinge vp requireth Chrysostome and yet in that Homilie he declareth the Body of Christe to be presente here in Earthe meaninge in this Holy Sacramente yea that very Body whiche was Nayled Beaten whiche was not ouercome by Deathe whiche the Sonne seinge Crucified tourned awaie his beames for whiche the vaile of the Temple was rente asunder stones and all the Earthe quaked the Body that was made all Bloudy and beinge thruste in with a speare powred foorthe Fountaines of Bloude and VVater to all the worlde healthfull Thus ye see howe farre Chrysostome is from your strange Doctriâ—e concerninge the very and Reall presence of Christes Body in the Sacramente of the Aulter Of whiche Aulter and of the Sacrifice of that Body made and offered by the Priestes and of the Adoration due thereto in that Homilie he speaketh moste plainely That to proue your purpose yee muste seeke for an other Homilie whiche ye are neuer like to finde for Chrysostome serueth not your turne As neither Cyprian whome ye alleage and against whome God knoweth Verely we confesse with Holy Cyprian and the Fathers of the Nicene Councell that the Body of Christe whiche we receiue in the blessed Sacrament is the foode of the Soule and not common meate to fille the panche And therefore of the outwarde Formes we take but litle according to the Nicene Decree acknowledginge that spiritual foode to serue to Sanctimonie not to Sacietie Lastely ye bringe for you S. Augustine in these woordes The B. of Sarisburie Here M. Hardinge casteth his colours to shadowe that thinge that wil not be hidde Whereas Chrysostome saithe Thou receiuest not the Kinges childe but the onely begotten Sonne of God he so racketh and presseth these woordes as if the Fathers in their writinges had neuer vsed any kinde of Figure and as if wee were bounde vnder paine of damnation to receiue what sentence so euer they haue spoken accordinge to the very rigoure and extremitie of the Letter But the better to disclose the sensible grossenesse of this erroure I truste Gentle Reader it shal not be neither paineful nor vnprofitable for thée to consider a fewe other sutche examples and phrases of speache commonly and familiarely vsed by the Catholique Learned Fathers to like purpose Therefore as Chrysostome saithe wee receiue in the Holy Mysteries the Onely begotten Sonne of God meaninge by Faithe Onely not by Mouthe euen so he writeth of the Sacramente of Baptisme Si quis tibi Purpuram aut Diadema dedisset nonne prae quouis auro accepisses Ego verò tibi non Ornatum Regium tribuam sed ipsum Regem induendum exhibeo Et quomodò inquies Christum poterit quis induere Audi quid Paulus dicat Quotquot in Christum Baptizati estis Christum industis If any man had geeuen thee a Princely Robe or a Crowne wouldest thou not set more by it then by any Gold But I wil geeue thee not a Princely Robe but the Prince him selfe to put vpon thee Thou wilte saie howe maie a man put on Christe vpon him Heare what S. Paule saithe As many of you as are Baptized in Christe haue put on Christe S. Cyril saithe Discant omnes ne antequam firmiores sint Catechumeni Christum eis antequam oporteat Baptismi Mysterio commendentâ— Let al menne take heede that thei deliuer not Christe in the Sacrament of Baptisme vnto the Beginners or Nouices before they be stronge in the Faithe and before it be conuenient S. Augustine saithe Sancti Christum accipiunt in Manu
in Fronte Holy menne receiue Christe bothe in their Hande and in their Foreheade S. Chrysostome saithe Adest Sacerdos non Ignem gestans sed Spiritum Sanctum The Prieste is present Bearinge not Fire but the Holy Ghoste S. Ambrose saithe Portant in Typo Christi munera portaturi in Euangelio munerum Largitorem They carrie Christes giftes in a Figure In the Gospel they shal carrie Christe him selfe the geuer of the giftes And againe Mortem non timebis si geras Christum Thou shalt not feare Deathe if thou beare Christe Athanasius saithe Apud nos seruatur Puerulus ille quem Herodes interficere saiagebat The same Childe is keapte emongest vs whome Herode laboured so earnestly to destroie S. Chrysostome saithe Ciedo Apostolo Paulo Christum in se loquentem circum ferenti I beleeue the Apostle Pâ—ule carrieinge Christe aboute speakinge vvithin him S. Augustine saithe Concionatores tradunt Christum Discentibus The Preachers deliuer Christe vnto their Learners S. Cyril saithe Verum Manna Christus erat qui per Figuram Mannae Priscis illis à Deo dabatur Christe was the very True Manna whome vnder the Figure of Manna God gaue vnto the Fathers of the Olde Testamente It is written in M. Hardinges owne Legende Christophorus portauit Christum in Humeris in Ore per Confessionem Christopher bare Christe on his shoulders and he bare Christe in his Mouthe by his Confession An other of his Doctours saithe Christus venditus fuit in Iosepho Ligatus in Sampsono Suspensus in Botro in Serpente Aeneo Crucifixus in Isaaco Christe vvas solde in Iosephe He vvas bounde in Sampson He vvas Hanged vp in the Cluster of Grapes and in the Brasen Serpente and he vvas Crucified in Isaac Chrysostome saithe Quocunque quis peruenerit Paulum videbit vbique in omnium Ore circumferri Whither so euer a man comme he shal see Paule carried aboute euery vvhere in the Mouthe of euery man And to ende this longe rehearsal S. Augustine saithe Detractor Diabolum portat in Lingua The Sclaunderer carrieth the Diuel vpon his tongue I doubte not but M. Hardinge wil better bethinke him selfe and not require vs to take al these saieinges without any manner of fauourable exposition barely and nakedly as they lie Otherwise he muste néedes encombre him selfe with a greate number of inconueniences Of these phrases and manners of speache S. Augustine géeueth his iudgemente in this sorte Omnia Significantia videntur quodammodò earum rerum quas Significant sustinere personas Al Signes or Tokens seeme in a manner to beare the personnes of the thinges them selfe that thei Signifie As for example he saithe Sicut dictum est ab Apostolo Petra erat Christus quoniam Petra illa de qua hoc dictum est Significabat Christum So the Apostle saithe The Rocke vvas Christe For that the Rocke whereof it was spoken Signified Christe Likewise Athanasius saithe Qui Regis Imaginem videt Regem videt dicit En tibi Regem Neque tamen duos Reges constituit neque Imaginem particulam esse Regis neque Regem particulam Imaginis esse iudicat He that seeth the Image of a Kinge seeth the Kinge and saithe Beholde there is the Kinge And yet so saieinge he maketh not twoo Kinges Nor thinketh he either that the Image is a parcel of the Kinge or that the Kinge is parcel of the Image S. Gregorie in plainer wise saithe thus Eundem Agnum Iohannes ostendendo Esaias praeuidendo Abel offerndo loquutus est Et quem Iohannes in ostensione quem Esaias in loquutione Hunc Abel Significando in Manibus tenuit Iohn the Baptiste by pointinge with his finger Esaias by foreseeinge Abel by offeringe spake al three of One Lambe And Abel by Singnifieinge helde the same Christe in his handes whom Iohn helde by pointinge and whom Esaias helde by Prophesieinge Againe he saithe Intus ad Christum respicit quem per considerationem portat in Corde In wardely he beholdeth Christe whom by Meditation he Beareth in his Harte Sutche Amplifications and vehemente and extraordinarie speaches notwithstandinge in some cases they maie be dangerous yet oftentimes they seeme necessarie the better to quicken the dulnesse and negligence of the people And therefore Chrysostome saithe Beholde The Lambe of God is slaine The Bloude euen novve is dravven from his side and the whole people is coloured and made ridde and Bloudy with the same Not for that it was so in deede but to lifte vp and to withdrawe the Hartes of the people from the outwarde Corruptible Creatures of the Breade and Wine to a Spiritual and Mystical vnderstandinge that is to saie to the Eatinge and Drinkinge of the very Body and Bloude of Christe And to that ende he saithe Aquilas appellat vt ostendat ad alta eum oportere contendere qui ad hoc Corpus accedit He calleth vs Egles to shewe that he muste mounte on highe and flee alofte who so wil approche neare to that Body Likewise he saithe In Coelum vocat nos ad Magni Regis Mensam Christe calleth vs vp into Heauen vnto the Table of the greate Kinge And againe illum Sursum sedentem hic degustamus Wee beinge here beneath taste him sittinge in Heauen aboue So saithe S. Hierome Ascendamus cum Domino in Coenaculum Magnum stratum atque mundatum accipiamus ab eo Sursum Calicem Noui Testamenti Let vs Ascende vp with our Lorde into that great Dininge Chamber adourned and made cleane and there aboue let vs receiue of him the Cuppe of the Newe Testamente So saithe S. Augustine Vbi fuerit Corpus illuc Congregabuntur Aquilae id est in Coelum Illuc Congregabuntur Aquilae dictum est de Spiritualibus qui eius Passionem Humilitatemque imitando tanquam de eius Corpore saturantur Where as the Carkesse shal be thither shal the Egles resorte togeather that is to saie Into Heauen Thither shal the Egles resorte togeather This is spoken of the Spiritual Faitheful menne that folowinge his Passion and Humilitie be filled as it were vvith his Body So saithe Leo Circa hoc Corpus Aquilae sunt quae alis circumuolant Spiritualibus Aboute this Body there are Egles that flee aboute vvith Spiritual vvhinges Thus are the Faitheful made Egles Thus is the Earthe become Heauen Not for that Christes Body is pulled downe as M. Hardinge imagineth but for yâ— our mindes affections be lifted vp For so Chrysostome him selfe expoundeth his owne meaninge Hodiè nobis Terra facta est Coelum non stellis de Coelo in Terram descendentibus sed Apostolis ad Coelum Ascendentibus Quia effusa est Copiosa Gratia Spiritus Sancti vniuersum Orbem operata est Coelum non immutans Naturam sed voluntatem emendans This daie the Earthe is made Heauen not by the Starres comminge downe vpon the Earthe but by the goeinge vp of
Christus est Cibus noster quo nihil dulcius Sed si quis habeat Palatum sanum in Corde Christe him selfe is oure Meate then whiche there is nothinge more sauerie so that a man haue a sounde taste in his Harte Againe he saithe Dominus dixit se Panem qui de Coelo descendit hortans vt Credamus in eum Credere enim in eum hoc est Manducare Panem viuum Qui Credit in eum Manducat Inuisibiliter Saginatur quia Inuisibiliter renascitur Infans Intus est Nouus Intus est vbi nouellatur ibi satiatur Our Lorde called him selfe the Breade that came from Heauen exhortinge vs to Beleue in him For to Beleue in him that is to Eate the Breade of Life He Eateth that Beleeueth in him He is fedde Inuisibly bicause he is newe borne Inuisibly In wardely he is an Infante Inwardely he is Newe Where he is renewed there is he filled So saithe Eusebius Emissenus as he is alleged by Gratian Cùm ad Reuerendum Altare Coelestibus Cibis satiandus accedis Sacrum Dei tui Corpus Sanguinem respice Honora Mirare Mente Continge Cordis Manu Suscipe maximè haustu Interiori assume VVhen thou commest vnto the Reuerende Aultare or Communion Table to be Fedde with the Heauenly Meates beholde the Holy Body and Bloude of thy God Honoure it Woonder at it Touche it not with thy Bodily Mouthe but vvith thy Minde Receiue it not with thy Bodily Hande but vvith the Hande of thy Harte and specially take it with thy Inner taste Therefore S. Augustine saithe Quisquis cum Fide timore Verbum Dei audis consolatur te Fractio Panis Absentia Domini non est Absens Habeto Fidem tecum est quem non vides Ideò Dominus absentauit se Corpore ab omni Ecclesia Ascendit in Coelum vt Fides aedificetur VVho so euer thou be that with Faithe and Feare hearest the Woorde of God the Breakinge of Breade doothe Comforte thee The Absence of our Lorde is not Absente Haue thou Faithe and he whom thou seest not is with thee Therefore our Lorde as touchinge his Body hath Absented him selfe from al his Churche and is Ascended into Heauen that our Faithe maie be edified And in this selfe same place that M. Hardinge saithe maketh so litle for our purpose he saithe thus Quomodo tenebo Absentem Quomodo in Coelum manum mittam vt ibi sendentem teneam Fidem mitte Tenuisti Parentes tui tenuerunt Carne Tu tene Corde Quoniam Christus Absens etiam praesens est Nisi Praesens esset à nobis ipsis teneri non posset Sed quoniam verum est quod ait Ecce ego vobiscum sum vsque ad Consummationem Saeculi abijt hîc est Et redijt nos non deseruit Corpus enim suum intulit Coelo Maiestatem autem non abstulit Mundo How shal I holde Christe beinge Absent Howe shal I thruste my hande into Heauen that I maie holde him Sittinge there Sende vp thy Faithe and thou holdest him Thy Fathers the Iewes helde him in Fleashe Holde him thou in thy Harte For Christe beinge Absente is also Presente Onlesse he were Presente wee coulde not holde him But for as mutche as it is true that he saithe Beholde I am with you vntil the ende of the worlde Therefore he is gonne and yet is here He is comme againe and hath not forsaken vs. For he hath auanced his Body into Heauen but he hath not vvithdravven his Maiestie from the VVorlde Al these thinges wel considered whereas M. Hardinge in the ende concludeth with these woordes Thus al your Allegations and Reasons concerninge this mater be sufficiently answeared I doubte not but his discrete and indifferent Reader wil thinke He crewe longe before it was daie The Apologie Cap. 15. Diuision 1. Neither can wee awaie in our Churches with these Shewes and sales and markettes of Masses nor with the carrieinge about and woorshippinge of the Breade nor with sutche other Idolatrous and Blasphemous fondnesse whiche none of them can proue that Christe or his Apostles euer ordeined or leafte vnto vs. And wee iustly blame the Bishoppes of Rome who without the Woorde of God without the Authoritie of the Holy Fathers without any example of Antiquitie after a Newe guise doo not onely set before the People the Sacramental Breade to be woorshipped as God but doo also carrie the same aboute vpon an amblinge Palfraie whither so euer them selues iourney in sutche sorte as in olde times the Persians fier and the Reliques of the Goddesse Isis were solemnely carried aboute in Procession and haue brought the Sacramentes of Christe to be vsed now as a stage plaie and a solemne sighte to the ende that Mennes eies should be fedde with nothinge els but with madde gasinges foolishe gaudes in the selfe same mater wherein the Death of Christe ought diligently to be beaten into our Hartes and wherein also the Mysteries of our Redemption ought with al Holinesse and reuerence to be executed M. Hardinge The thinges whiche it liketh your Sathanical Sprite with blasphemous woordes to dishonour and bringe in contempt are suche as neither your praises can make more praise woorthy nor your vpbraidinges any whit of lesse estimation If any by the stinkinge breath of your vile woordes be puffed awaie into your damned side who so euer they be they shewe them selues to haue benne light chaffe not sounde wheate Yet for good folkes sake that I maie leaue your vile eloquence to your selues and answeare the matter by you railed at and belied and other wise not disproued I praie you good Sirs the Masse beinge the highest and moste Honorable Seruice that is donne to God in his Churche whiche other wheres beinge already proued I treate not of in this place why should not a Prieste by whome onely it is and maie be donne beinge called to that vocation and state of life haue rewarde and liuinge for it Raile againste the Masse and Priestes seruinge at the Aulter of God vntil your tongues burne in your head in Hell Fire VVe tell you Priestes of the Catholike Churche sell not the Fruite and Merite of Christes Bloude offered in the Masse but onely for their ministerie and labour require necessarie sustenance of Life But for your Defence yee confesse that ye cannot awaie with the carryinge about and woorshippinge of Breade No more cannot wee To whose charge laye ye this Be there any suche Idolaters nowe that woorship Breade They woulde be knowen God forbid we shoulde suffer Idolaters to liue amongest vs. Soothely in the Catholike Churche wee knowe none If ye cannot away with the Honour whiche all deuoute Christen people doo to the †blessed Sacramente wee meane to Christes Body and Christe him selfe †presente in Substance vnder †the Forme of Breade then can not we take you for Christians Mocke scoffe ieste and raile
brake his necke Therefore M. Hardinge ye shal haue mutche adoo to make good your Procession by this example This mater ye saie hath benne proued by sundrie Miracles Firste whether there haue benne any sutche Miracles wrought or no it is vncertaine But were it graunted yet maie not your Miracles alwaies stande for good proufes Your owne Doctour Alexander de Hales saithe Miracula fiunt aliquando humana procuratione aliquando Diabolica operatione Miracles be wrought sometime by the woorkinge and procurement of menne and sometime by the conueiance of the Diuel So saithe Nicolaus Lyra an other of your owne Doctours speakinge likewise of your owne Miracles Fit aliquando in Ecclesia maxima deceptio populi in Miraculis fictis à Sacerdotibus vel eis adhaerentibus propter Lucrum temporale Et talia extirpanda sunt à bonis Praelatis sicut ista extirpata sunt à Daniele In the Churche of God the People is oftentimes mutche deceiued by Feined Miracles either by the Priestes or by Priestes familiars for Temporal gaine And sutche Miracles must be rooted out by good Bishoppes as these were rooted out by Daniel These woordes I am the more willinge to rehearse in this place for that it liketh you to carpe and to pike quarrels at the same in your Reioinder To like purpose S. Augustine saithe Contra istos vt sic loquar Mirabiliarios cautum me fecit Deus meus dicens In nouissimis temporibus exurgēt Pseudopropherae facientes Signa Portenta vt in errorem inducant si fieri potest etiam Electos Ecce Praedixi vobis Ergo cautos nos fecit Sponsus quia Miraculis decipi non debemus My God hath warned me to be ware of these Moungers of Miracles saieinge In the laste daies shal rise vp False Prophetes woorkinge Signes and Woonders to the ende if it be possible to bringe the Electe into erroure Beholde I haue fore warned you Therefore the Bridegrome hath willed vs to beware For vvee maie not be deceiued no not by Miracles The tales that ye allege of Tharsitius and Satyrus make nothinge either for the Adoration of the Sacramente or els for the Popes Palfraie Wemen and Children and Laie menne vsed then to carrie home the Sacramente in their Naptekinnes and to keepe it in forcelettes as in my Former Replie it is largely shewed But these were Abuses of the Mysterie and therefore afterwarde were abolished It greeueth you mutche that wée saie The Pope causeth the Sacramental Breade to be carried before him vpon a horse as the Kinges of Persia vsed in olde times to carrie the Fiere whiche they called Orimasda and imagined the same to be their God And therefore ye crie out in your Passion Chammes broode Helhoundes and what so euer might serue you beste euen with like Sobrietie and modestie as they whoe sommetime in the like case cried out Magna Diana Ephesiorum Great is Diana of the Ephesians Howe be it other example more agréeable to resemble your folie wée coulde finde none Neither maie you iustly and truely saie ye haue receiued none of your Orders and Vsages from the Heathens Your owne Glose noteth vpon the Decrées Clerici euntes ad Tumulos mortuorum portabant secum Sacramenta Corporis Sanguinis Christi super tumulos ea distribuebant Et haec Consuetudo facta fuit a Gentibus The Clerkes or Priestes goeing to the graues of the deade carried with them the Sacramentes of the Body and Bloude of Christe and made distribution thereof ouer the graues And this same Custome vvas vsed emong the Heathens Nicolaus Leonicenus saith Isidis Sacerdotes in Aegypto vtebātur Lineis vestibus semper erāt deronso capillo quod etiam per manus traditum ad nostra vsque tempora peruenisse videtur Siquidem ij qui apud nos Diuino Cultui Sacris Altaribus praesident barbam comamque nutrire prohibentur in Sacris vtuntur lineis amictibus The Priestes of the Goddesse Isis in Egypte vsed to weare linen surplesses and euermore had theire heade shauen Whiche thinge seemeth to haue benne deriued from them vnto our time from hande to hande For they that emonge vs Minister Goddes Seruice and serue the Holy Aultars are forebidden to suffer the heare of theire heade or theire bearde to growe and in theire Diuine seruice vse Linen Garmentes Epiphanius saithe that the Heretiques called Collyridiani vsed to set foorth to carrie about Breade no doubte but the Sacramente in the Honoure of the Blessed Virgine Marie Nazianzenus séemeth thus to cōplaine of somme sutche vnséemely behaueours in his time Quid referam saithe he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shal I speake of the Holy Mysteries turned now into a plaie or a Comedie For so Claudius Du Sainctes your owne Doctour expoundeth these woordes Mysteria in comoedias conuersa Of the like disorder of the Heathens Apuleius séemeth to saie Dicimus Deos incedere humanis pedibus Wee tel you that our Goddes goe on mennes feete The whole difference bitwéene you and them in this behalfe standeth onely in this that your God goeth on Horse féete and theire on mannes féete But the Holy Sacramente of Christes Deathe was neuer appointed vnto vs to this ende to be carried thus aboute in open shewe but onely to be receiued as Christe him selfe commaunded in remembrance of his Body and Bloude And therefore S. Cyprian saithe Recipitur non includitur It is receiued it is not shut vp That ye allege as out of S. Augustine that the Painimes founde faulte withe the Christian people for Honoure donne to the Body Bloude of Christe vnder your Fourmes of Breade Wine it is an open and a manifeste Vntruthe For S. Augustine in that place speaketh not one woorde neither of the Body and Bloude of Christe nor of your Fourmes and Accidentes nor of any manner Adoration or honoure donne vnto the Sacramente It shal behoue you to write hereafter more aduisedly Otherwise the Learned wil saie ye either knowe not or care not what ye write This Obiection of S. Augustine is answeared more at large in my Former Replie Touchinge the mater S. Augustine saith Deus meus vbique Praesens est vbique totus nusquam inclusus qui possit adesse secretus abesse non motus My God is euerywhere Presente euerywhere whole shut vp or inclosed novvhere Hable secretely to be Presente and to be Absente without mouinge And S. Chrysostome saith Magnum crede mihi bonum est Scire quid sit Creatura quid sit Creator quae sint Opera quis verò Opifex Si enim hoc diligenter scirent discernere Haeretici nunquam vtique omnia confunderent quae Sursum sunt facerent Deorsum Non dico quòd Coelum Stellas deorsum terram autem sursum ducerent sed quòd Regem ab excelsis Sedibus deducentes cum Creaturis Operibus collocauerint Creaturam verò
pertinet ad Sacramentalem vel Corporalem Manducationem This Saieinge of the Sixthe of Iohn perteineth nothinge directely to the Sacramental or Corporal Eatinge It was somme ouersight of your parte M. Hardinge to seeke to proue the Eatinge of the Sacramente by those woordes that by your owne Doctours iudgemente perteine nothinge to the Sacramente Christe saithe further Onlesse ye Eate the Fleashe of the Sonne of Man and Drinke his Blonde ye shal haue no Life in you If there be none other Eating of Christes Body whereby wee shal liue but onely your Fantastical and Fleashely Eatinge with Mouthe and Teethe then I beséeche you what Life hathe Abraham Isaac Iacob Moses Aaron and other Holy Patriarkes and Prophetes that were before the comming of Christ What Life haue a great number of Holy Martyrs What Life haue Christian Children that being Baptized in the Bloud of Christe departe this Life before they can receiue the Sacramente that is to saie by your strange Exposition before they haue Really Substantially Eaten the Fleashe of Christe Wil ye saie They haue no Life Or wil ye condemne them al to Euerlasting Deathe Or muste wée thinke they shal neuer rise againe Certainely S. Augustine saithe precisely Qui Manducat habet Vitam qui non Manducar non habet Vitam VVho so Eateth the Fleashe of Christe hathe Life and who so Eateth it not hathe no Life Hereof wee muste needes conclude by your Diuinitie that Abraham Isaac Iacob Moses and other Godly Fathers that neuer receiued the Sacramente haue no Life but are deade for euer without hope of Resurrection But to leaue your Fantasies M. Hardinge the cause of Our Resurrection as S. Paule saithe is the Sprite of God that dwelleth in vs. Origen saithe Resurgemus propter Spiritum habitantem in nobis Necesse est enim Spiritui reddi habitaculum suum VVee shal rise againe bicause of the Sprite that dwelleth within vs For of necessitie the Sprite muste haue his House restoâ—red vnto him S. Augustine saithe Haec mea tota Spes est omnis fiducia Est enim in ipso Iesu Christo Domino nostro Vniuscuiusque nostrum portio Caro Sanguis Vbi ergo portio mea regnat ibi ego me regnare credo This is my whole hope and al my truste For in Christe Jesu our Lorde is Fleashe and Bloude whiche is a Portion of eche of vs. Therefore vvhere a Portion of mine reigneth there I beleeue that I reigne too S. Cyril saithe Quamuis Mors propter peccatum in Naturam nostram insilijt tamen quia Filius Dei Homo factus est omnes profectò Resurgemus Although Deathe be fallen into our Nature yet bicause the Sonne of God is made Man doubtelesse wee shal al rise againe Likewise againe he saithe Sic vos effeci participes Diuinae Naturae cùm Spiritum meum fecerim habitare in vobis Christus enim in nobis est per Spiritum Corruptionem nostram in Incorruptionem CoÌ„mutans So I made you Partetakers of the Diuine Nature vvhen I caused my Sprite to dvvel in you For Christe is in vs by his Sprite changinge our Corruption into Incorruption Thus the Sprite of God is the Cause and the woorker of our Resurrection And to comme neare vnto you yâ— Sacramentes of Christe are also Meanes and Instrumentes and Seales hereof but not the Causes S. Cyril saithe Quòd Mystica Communio Resurrectionis quaedam fit Confessio verbis Christi ipsius probatur Ait enim Hoc est Corpus Meum Hoc in Memoriam Mei facite That the Mystical CoÌ„munion is a certaine Confession of yâ— Resurrection it is proued by the woordes of Christe him selfe For he saithe This is my Body Doo this in Remembrance of mee And therefore in the Councel of Nice the Holy Mysteries are called Resurrectionis nostrae Symbola The Pleadges or Tokens of our Resurrection And S. Ambrose speakinge distinctely hereof saithe Non iste Panis qui vadit in Corpus sed Panis Vitae Aeternae qui animae nostrae Substantiam fulcit It is not this Breade of the Sacramente that passeth into the Body but it is the Breade of Euerlastinge Life that susteineth the Substance of our Soule And to put the mater further out of doubte the same force vnto Resurrection that is applied vnto the Sacramente of Christes Body is also and in as ample sorte geuen to the Sacramente of Baptisme S. Basile saithe Dies Paschatis est Pignus Resurrectionis Baptisma verò est potentia vis ad Resurrectionem Easter Daie is a pleadge of Resurrection But Baptisme is a povver and strengthe vnto Resurrection Againe he saithe Resurrectionis Gratiam in die Resurrectionis excipiamus Vpon the daie of Christes Resurrection Let vs receiue Baptisme whiche is the Grace of Resurrection Ignatius saithe Vt Credentes in Mortem eius per Baptismum participes eius Resurrectionis efficiamini That beleeuinge in his Deathe by Baptisme ye maie be made Partetakers of his Resurrection Therefore in the Councel of VVoormes it is written thus In Aquas demersio in Infernum descensio est Et rursus ab Aquis emersio Resurrectio est The Dippinge into the Water is the goeinge downe into Hel and the comminge out of the VVater is the Resurrection In the ende M. Hardinge ye blowe vp merily your owne Conquest And thus yée saie VVee haue confuted the Doctrine wherein yee declare your Faithe and the Chiefe groundes whereon ye builde your Newe Gospell VVee haue disproued But with so simple proufes and so many Vntruthes as for Honours sake maie not wel be shewed in your Triumphe ⧠Here endeth the Seconde Parte The Thirde Parte The Apologie Cap. 1. Diuision 1. BEholde these are the horrible Heresies for the whiche a good parte of the worlde is at this daie condemned by the Bishop of Rome yet were neuer hearde to pleade their cause He shoulde haue commenced his suite rather againste Christe against the Apostles and againste the Holy Fathers For these thinges did not onely procede from them but were also appointed by them Excepte perhaps these menne wil saie as I thinke thei wil in deede that Christe neuer instituted the Holy Communion to be diuided emongest the Faitheful Or that Christes Apostles and the Auncient Fathers saide Priuate Masses in euery corner of the Temples now tenne nowe twentie togeather in one daie Or that Christe and his Apostles bannished al the Common People from the Sacrament of his Bloude Or that the thinge that they them selues doo at this daie euery where doo it so as thei condemne him for an Heretique whiche dothe otherwise is not called of Gelasius theire owne Doctoure plaine Sacrilege Or that these be not the very woordes of Ambrose Augustine Gelasius Theodorete Chrysostome and Origene The Breade and VVine in the Sacramentes remaine stil the same thei vvere before The thinge vvhiche is seene vpon the Holy Table is Breade There ceaseth not to be
your owne Glose thus expoundethe Vocatur Corpus Christi id est Significat Corpus Christe It is called the â—ody of Christe that is to saie It Signifieth the Body of Christe And as Optatus saith Christes Body and Bloude were laide vpon the Aultare or Communion Table euen to S. Augâ—stine saithe The whole people was in the Communion Cuppe and laide vpon the Holy Table These be his woordes Vos estis in Mensa Vos estis in Calice You are vpon the Table You are in the Cuppe As the people is vpon the Table so is Christes Body vpon the Table The People is not laide there verily and in deede but onely in a Mysterie Euen so the Body of Christe as Opâ—â—us saith is laide there not verily and in déede nor in Real and Fleashly Presence but in a Mysterie The Apologie Cap. 2. Diuision 1. In deede wee graunte that certaine new and very strange sectes as the Anabaptistes Libertines Menonians and Zvvenckfeldians haue benne stirringe in the World euer sithence the Gospel did firste springe But the Worlde seeth nowe right wel thankes be geeuen to our God that wee haue neither breadde nor taught nor keapte vp these Monsters In good folowship I praie thee who so euer thou be reade our Bookes they are to be solde in euery place What hath there euer benne written by any of our companie that might plainely beare with the madnesse of any of those Heretiques Naie I saie vnto you there is no Countrie this daie so free from theire Pestilent infections as these be wherein the Gospel is freely commonly preached So that if they weigh the very mater with earnest and vpright aduisemente this thinge is a greate Argument that this same Doctrine whiche wee teache is the very Truthe of the Gospel of Christe For lightly neither is cockle woont to growe without the wheate nor yet the chaffe without the Corne. For from the very Apostles times who knoweth not howe many Heresies did rise vp euen togeather so soone as the Gospel was firste spreadde abroade Who euer had hearde tel of Simon Menander Saturninus Basilides Carpocrates Cherinthus Ebion ValeÌ„tinus â–ª Secundus Marcosius Colorbasius Heracleo Lucianus Seuerus and other like before the Apostles were sent abroade But why stande wee reckeninge vp these Epiphanius rehearseth vp foure score sundrie Heresies and Augustine many moe whiche did springe vp euen togeather with the Gospel What then Was the Gospel therefore not the Gospel bicause Heresies sprange vp withal Or was Christe therefore not Christe And yet as wee saide dothe not this greate croppe and heape of Heresies growe vp emongest vs whiche doo openly abroade and frankely teache the Gospel These poisonnes take theire beginninges theire encreasinges and strength emongest Our Adnersaries in blindenesse and in darkenesse emongest whom Truthe is with tyrannie and cruelty keapte vnder and cannot be hearde but in Corners and secrete meetinges But let them make a proufe Let them geeue the Gospel free passage Let the Truthe of Iesus Christe geue his cleare light and stretche foorthe his bright beames into al partes and then shal they foorthwith see howe al these shadowes streight wil vanishe and passe awaie at the light of the Gospel euen as the thicke Miste of the night consumeth at the sight of the Sonne For whilest these menne sitte stil and make mery and doo nothinge wee continually represse and put backe al those Heresies whiche they falsely charge vs to nurrishe and mainteine M. Hardinge As for Libertines what other Substance hath your Gospel bisides carnal libertie and licentious liuinge To breake the vowe of chastitie solemly made to God by whose grace and your endeuoure it might wel haue benne kepte and to breake it for wantonnesse and to satisfie luste is not that proper to Libertines To geue ouer fastinge watchinge in prayer and ConfesSion of Sinnes whiche shoulde be made to a Prieste by whom onely excepte in case of necessitie God promiseth forgeuenes To regarde no Tradition though it came from the Apostles briefly to teache that al kinde of outwarde Godlines is superstitious and Pharisaical and that euery maÌ„ must without staggaring or doubting beleue that him selfe shal be saued if he haue Faith doo he what him liste is this no pointe of libertie VVhat made so many malepert Prentises pleasante Courtiers discoursinge Parlamente Machiauellistes and al other what so euer fleash wormes MerchaÌ„tes idle artificers to embrace your Gospel rather then the grauer and deuouter sorte of men whiche be weaned from the pleasure of this life but that it was plausible to the VVorlde and pleasant to the Fleashe from whiche that kinde of men are moste hardly drawen And yet foresoothe doo not ye foster vp Libertines VVho can recken the sectes that be in Germany being sixteene or moe professed in some one towne Bemelande is almoste as ful of Heresies as of Houses Silesia is as bad and Morauia a Countrie there adIoininge is neuer a whit better And yet do not these Sectes bud where your Gospel is freely and openly preached The B. of Sarisburie Here M. Harding I haue purposely leafte out a greate heape of your talke not thinkinge it needeful to answeare al your voide woordes Hauing nomore regarde what ye saie it was no harde mater for you to cal vs Libertines and to saie The Gospel that wee Preache hathe none other Substance but Carnal Libertie and Licenceous Liuinge If ye had remembred either yâ— Cittie of Rome where ye haue benne or the Towne of Anwarpe or Louaine where ye nowe dwelle ye coulde not wel without blusshinge haue charged vs with Carnal Libertie Our VVantons and Fleashevvoormes for so it liketh you to cal them haue benne contented to forsake Fathers Mothers Wiues Children goodes and Liuinges méekely to submit them selues to the extreme terroure of al your Cruelties and to yelde theire bodies vnto the Deathe to be sterued for hunger and to be burnte in Fiere Onely for the name and Gospel of Iesus Christe Ye wil saie as your woonte is when ye haue nothinge els to saie They died stubbernly in wilful erroure Yet I recken yée wil not saie They died in greate pleasance or Carnal Libertie It is a straÌ„ge kinde of Fleashely VVantonnesse for a man to denie him selfe and to take vp his Crosse and to folowe Christe And yet is this the vvhole Substance of our Gospel Iustinus the Martyr notwithstandinge he was an Heathen and thought then euen as you doo nowe that the Professours of the Name of Christe were nothinge els but a sorte of VVanton and vvilful people yet when he sawe howe Constantely they died and howe patiently they suffred what so euer was laied vpon them he was at length conuerted him selfe and by theire example became a Christian Thus Eusebius reporteth his woordes Ego ipse Platonis Disciplinis delectatus c. â— mee selfe takinge pleasure in Platoes Doctrine and hearinge the Christians is spoken of and seeinge
Apostolorum Successores sunt VVhat telleste thou me of the Custome of that One Cittie of Rome The Power of Richesse and the humilitie of Pouertie cannot make a Bishop either Higher or Lower Al Bishoppes are the Successours of the Apostles As for Luther Zuinglius Peter Martyr Caluine others ye saie ye know them not Neither dooth it so greatly force whom you liste to knowe God geeue you Grace to knowe your selâ—â—s The Lorde is hable to knowe his owne Touching the dissensions in Religion which ye imagine to be emongest vs I wil saie nothinge It gréeueth you ful soare to sée that in al the Articles of the Faithe and in the whole Substance of Doctrine wée doo so quietly ioine togeather The Ancient Father Leo of the like case saith thus â–ª Diabolus Gentium vocatione Cruciatur quotidiana potestatis suae destructione torquetur dolens vtique se deseri Verum Regem in locis omnibus adorari Parat fraudes Fingit dissensiones The Diuel is soare greeued with the callinge of the Heathens to the Faithe and with the daily decreasinge of his power sorowing to see him selfe foresaken and Christe the True Kinge to be woorshipped in al places Therefore he diuiseth guiles and imagineth dissensions The Apologie Cap. 5. Diuision 1. But Good God what manner of felowes be these whiche blame vs for disagreeing And doo al they theÌ„ selues weene you agree wel togeather is euery one of them fully resolued what to folowe Haue there benne no striues no quarrelles no debates emongest theÌ„ selues at no time Why then doo the Scotistes the Thomistes about that they cal Meritum Congrui MerituÌ„ Condigni no better agree togeather Why agree they no better emonge them selues coÌ„cerning Original Sinne in the Blessed Virgine Concerninge a Solemne Vovv and a Single Vovve Why saie theire Canonistes that Auriculare Confession is appointed by the positiue Lawe of man and theire Scholemen contrariwise that it is appointed by the Lawe of God Why dothe Albertus Pius dissente from Caietanus Why dothe Thomas dissente from Lombardus Scotus from Thomas Occamus from Scotus Alliacensis from Occamus And why doo theire Nominalles disagree from theire Realles And yet saie I nothinge of so many diuersities of Freres and Monkes howe somme of them put a greate Holinesse in eatinge of Fishe and somme in eatinge of Hearbes somme in wearinge of shooes and somme in wearinge of Sandalles somme in goeinge in a Linnen garmente and somme in woollen somme of them called white somme blacke somme beinge shauen broade and somme narrowe somme stalkinge vpon Patens somme goeinge barefooted somme girte and somme vngirte They ought yewis to remember there be somme of theire owne companie whiche saie that the Body of Christe is in his Supper Naturally Contrarie other somme of the selfe same companie denie it vtterly Againe that there be others of them which saie the Body of Christe in the Holy Communion is rente and torne vvith teethe somme againe that denie the same Somme also of them there be whiche write that the Body of Christe in the Sacramente is quantum that is to saie hath his perfite quantitie in the Sacramente Somme others againe saie naie That there be others of them whiche saie Christe did Consecrate with a certaine Diuine Power somme that he did the same with his Blessinge somme againe that saie he did it with vttering Fiue Solemne chosen woordes and somme with rehearsinge the same woordes afterwarde againe Somme wil haue it that when Christe did speake those Fiue woordes the Material wheateÌ„ Bread was pointed vnto by this DemoÌ„stratiue Pronoune Hoc Somme had rather haue that a certaine vagum indiuiduuÌ„ as they terme it was meante thereby Againe others there be that saie Dogges and Mise maye truely and in very deede eate the Body of Christe and others againe there be that stedfastly denie it There be others whiche saie that the very Accidentes of Breade and Wine maie nourishe others againe there be which saie that the Substance of the Breade retourneth againe by a Miracle What neede I saie more It were ouer longe and tedious to recken vp al. So vncertaine and ful of doubtes is yet the whole Fourme of these mennes Religion and Doctrine euen emongest them selues from whom it sprange and grewe vp firste For hardly at any time doo they wel agree betweene them selues except it be peraduenture as in times paste the Phariseis and Saduceis or as Herode and Pilare accorded togeather againste Christe M. Hardinge VVhat so euer ye bringe â–ª for some shewe of diuersitie and dissension to be founde emong the Caetholikes it maie be reduced to two heades The one conteineth a diuersitie in pointes of lerninge the other in trades of Life Concerninge matters of lerninge thanked be our Lorde for that the very enemies of the Catholike Churche caÌ„not charge the Catholikes with dissension in any of the grouÌ„des and Articles of our Faithe As for smal matters and questions disputable on bothe sides they maie therein dissent one learned man from an other without blame the Faithe remaininge inuiolated But good sir Defender what meante you to name the Nominals and Reals Vnderstande you what they be If a man shoulde vpon the suddaâ—ne demaunde of you that question perhaps you would be to seekinge of an answere Sir if you be an Oxforde man as I suppose you be you maie remember if euer you learned your Logike after that trade it was taught in when we resorted to the Paruis there what adoo was made in daily disputations for exercise of younge wittes aboute Genus and Species and the reste of the Vniuersals VVhether they were termini Primae or Secundae intentionis whether they were entia Realia or Rationis VVhiche is a matter perteigninge to Logike not to Diuinitie Nowe some Schoolemen be of the opinion that the fiue Vniuersals be termini or nomina secundae intentionis And they be called thereof Nominals Some holde opinion they are entia realia and thereof they be named Reals c. In the behalfe of those Holy Religious menne we tell you ye are to blame to belie them For what Discipline and order of Life so euer they haue addicted them selues vnto for better oportunitie to serue God truthe is truthe they put not greate Holinesse as ye saie in eatinge of Fishe nor of Hearbes in Shoes nor in Sandals in Linnen nor in VVollen garmentes in white nor in blacke in broade nor in narrowe Crownes in goinge on Patens nor on the bare grounde in girdinge them selues nor in beinge Vngirded They be not so ignorant as to put Holinesse in suche outwarde thinges though their obedience performed in the humble obseruation of these outwarde thinges accordinge to their rule be an Holy thinge These thinges they vse for restrainte of their will and for discipline accordinge to the order and rule vnder whiche the better to serue God they haue promised obediently and humbly to liue Neither put
that meanes Heretiques fal into Erroure S Augustine saithe Omne Figuratè aut factum aut dictum hoc enuntiat quod Significat Euery thinge that is either donne or spoken in a Figure sheweth foorth the same thinge that it Signifieth S. Hierome saithe Ne puremus in Verbis Scripturarum esse Euangelium sed in Sensu Let vs not thinke that the Gospel standeth in the VVoordes of the Scripture but in the Meaninge Againe he saithe Cùm Seniores putentur in Ecclesijs Principes Sacerdotum Simplicem sequentes Literam occidunt Filium Dei Whereas thei be taken for the Elders of the Churche and the Chiefe of the Priestes folowinge the Plaine Letter as it is written and not regardinge the meaninge they kille the Sonne of God Let vs sée therefore in what sense the Holy Catholique Fathers haue in Olde times expounded these Woordes of Christe First Tertullian saithe thus Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Hoc est Corpus meum hoc est Figura Corporis mei Christe taking the Breade and diuiding it to his Disciples made it his Body saieing This is my Body that is to saie This is a Figure of my Body S. Augustine saith Non dubitauit Dominus dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to saie This is my Body when he gaue a Token of his Body I leaue infinite other Authorities to like pourpose By these fewe we maie easily perceiue in what sense the Holy Fathers in Olde time vnderstoode these Wordes of Christe This is my Body Yet were thei neuer therefore condemned of Heresie nor thought to denie any parcel of the Scriptures S. Augustine saith Solet res quae Significat eius rei nomine quam Significat nūcupari Hinc est quod dictum est Petra erat Christus Non enim dicit Petra Significat Christum Sed tanquam hoc esset quoód vtique per Substantiam non erat sed per Significationē The thinge that Signifieth is Commonly called by the name of that thinge that it Signifieth Therefore is it that S. Paule saithe The Rocke vvas Christe For he saithe not The Rocke signified Christe but The Rocke is Christe As if the Rocke had benne Christe in deede whereas touchinge the Substance it was not so but so it was by Signification In this sorte is the Breade Christes Body not verily and in déede but as S. Augustine saithe after a certaine phrase or manner of speache And so is it noted euen in your owne Glose Vocatur Corpus Christi id est Significat Corpus Christi The Breade is called the Body of Christe that is to saie The Breade Signifieth the Body of Christe Thus wée denie not Christes Woordes M. Hardinge But we denie the fonde and fantastical senses that you haue imagined of Christes VVoordes Therefore where you allege these woordes as spoken by S. Augustine He is a burner of the Scriptures that consenteth not vnto the Scriptures Yée might haue remembred that the same S. Augustine likewise saithe Ille credatur Testamentum tradidisse flammis qui contra Voluntatem litigat Testatoris He is to be thought to haue deliuered the Testamente to the fire that quarrelleth as you doo againste the wil and meaninge of him that made the Testamente S. Gregorie saithe Facilè in verbis agnoscimus aliud esse quod intimant aliud quod sonant Tanto ' autem quisque notitiae illius Extraneus redditur quāto ' in Sola eius Superficie ligatur In wordes wee doo wel perceiue that there is one thing that they Signifie and an other thing that they sound And the more a man bindeth him selfe to the ovvtvvarde sight and shevve of the Letter the further of is he from the vnderstandinge of the same The obiection of difference that ye make bitwéene S. Iames and S. Paule S. Augustine saithe is made by thē y◠vnderstand neither S. Iames nor S. Paule The whole force thereof is answeared before It is easy to sée that S. Paule speaketh of one Kinde of VVoorkes and S. Iames of an other againe S. Paule of one kinde of Iustification and S. Iames of an other Therefore this difference is soone auoided Certainely wee denie neither S. Paule nor S. Iames nor thinke the one of them to be contrarie to the other Touchinge the Woordes of Christe that ye haue alleged out of S. Iohn it appeareth ye were in somme baste and therefore were faine to take that came firste to hande For I wil not saie M. Hardinge what Doctoure or Father but what drifte or discretion of Common sense euer taught you to reason thus Christe saithe He that Eateth of this Breade shal liue for euer Ergo The people muste receiue the Communion vnder One kinde Freere Eckius your Felow reasoneth with like discretion to like pourpose Geue vs saithe he our daily Breade Ergo VVee maie restraine the people from the Cuppe Perhaps ye wil saie The name of Breade belongeth to Eatinge onely and not to Drinkinge This maie be graunted wel without preiudice Notwithstandinge S. Cyprian doubted not to saie Manducauerunt Biberunt de eodem Pane They did bothe Eate and Drinke of one Breade And againe he saithe Manducamus Bibimus eius Sanguinem Wee Eate and Drinke his Bloude How be it in déede these woordes of Christe in the sixthe of S. Iohn belonge onely to the Spiritual Eatinge and drinkinge of Christes Body and Bloude that is wrought not by the Mouthe but onely by Faith and nothinge to the outward Ministration of the Sacramente Your owne Doctoure Nicolas Lyra saith Haec verba nihil directè pertinent ad Sacramentalem vel Corporalem Manducationem Nam hoc verbum dictum fuit antequam Sacramentum Eucharistiae esset institutum Ex illa igitur Litera de Sacramentali Communione non potest fieri Argumentum efficax These Woordes of Christe in the sixth Chapter of S. Iohn directely perteine nothing to the Sacramental or Corporal Eatinge For these woordes were spoken longe before the Sacramente was ordeined Therefore of this place there can be made no good sufficiente Argumente touching the Sacramental Communion You saie your proufe taken of these woordes is sufficient therewith ye deceiue the Ignorant Lyra saithe It is not sufficient Now let your indifferente Reader Iudge whether of you twoo is deceiued And whereas ye woulde seeme to saie Christe gaue no Commaundemente of Bothe kindes to be receiued of the people Euen so and with lyke truethe yee might also saie Christe gaue no Commaundemente no not of one kinde at al to be receiued of the people For there was no man present but onely the Apostles at the Institution as wel of the one kinde as of the other Therefore that the people maie claime any one parte of the Sacramente they haue it not of any right but onely of youre mere and
sutche a one knowe that Pope Iulius doothe eâ—idently forebidde that a Priest in ministring the Communion should dippe the Bread in the Cuppe These menne contrarie to Pope Iulius Decree diuide the Breade and dippe it in the wine M. Hardinge Ye maie be sure many men thinke this your homely stuffe not onely weake and slender but also corrupt venemous and lothsome But nowe by like ye wil amende your faulte But how Surely by going from very euil to as bad or worse if ye can do worse then hitherto ye haue donne Iulius the Pope saie ye doth euidently forbidde that a Prieste in Ministringe the Communion shoulde dippe the Breade in the Cuppe Nowe verely your former fault of lieing is wel amended For where before ye best out cast in or changed some of those wordes whiche ye pretende to alleage nowe ye make euery whit newe of your owne VVhere hath Iulius these woorde I speake not of your false alleaging of places in your Bookes margent I forgeue you the puttinge of Cum enim nemo in stede of cum omne These be smal and slipper faulies which if thei were alone might be wincked at in such slipper merchaÌ„tes as ye are But let vs heare what Pope Iulius saith Alios quoque audiuimus intinctaÌ„ EucharistiaÌ„ populis pro complemeÌ„to coÌ„munionis porrigere VVe haue hearde also of others who geue to the people the Euchariste dipped or stiped for makinge vp of the Communion It is to be vnderstanded that whereas Christe gaue the blessed Sacrament of the Aulier to his Apostles he gaue it vnder both kindes And when the Priestes in some countries either for lacke of wine at al times ready either for somme priuate fansie vsed to dippe or stipe the sacred body of our Lord vnder forme of Breade in the consecrated bloude and so to geue it to the people Pope Iulius findeth faulte therewith for that neither Christe ordeined so nor the Apostles lefte sutche order to the Churche So that Iulius meaneth nothinge els but to reproue and reforme that vse of dippinge or stiping the one kind in the other in the Administration of the Communion vnto the people Reade the place who listeth he shal finde the same sense more largely vttered a litle after But what sense make these Defenders a Gods name They saie Iulius forebiddeth the Prieste ne dum peragit mysteria panem immegat in Calicem that in ministringe the communion so the lady tourneth he shoulde dippe the Breade in the Cuppe There is no sutche word in the wholde decree Iulius nameth Eucharistiam they cal it Breade Iulius hath intinctam porrigere populis that no Prieste ‡ geue the Sacrament dipped to the people they leauing out geuing it to the people saie he forbad the Prieste to dippe it They leaue out also the chiefe cause of the whole whiche is pro complemento communionis for making vp of the communion For he for ebiddeth to geue vnto the people onely the coÌ„secrated hoste dipped in the Chalice as though it were the whole CoÌ„munion nolesse then if the Bloude were geuen aparte These men saie they contrary to the decree of Pope Iulius diuide the Bread and dippe it in the wine VVe in the Masse breake the hoste in three partes not without signification of a Mysterie two we receiue aparte the thirde we put into the Chalice and receiue it togeather with the bloude VVhal haue ye to saie againste this The B. of Sarisburie Euery parte hereof is largely answeard in my Former Replie to M. Hardinge True it is the faulte that Iulius here findeth in Dippinge and Ministring the Sacrament agréeth not fully with the present disorders of the Churche of Rome Yet notwithstanding in condemning the one he muste néedes condemne the other Ye saie wée leaue out these woordes Intinctam porrigunt Eucharistiam populis They dippe the Sacramente and deliuer the same vnto the people And againe these woordes Pro complemento Communionis For the accomplishemente of the Communion The more matter wée haue leafte out the more haue wée conceled your faultes and so mutche yâ— more are you beholden to vs. For what meante you M. Harding to mention any of al these woordes What néeded you to burthen your selfe with moe Abuses and so mutche to bewraie your folie Iulius saithe They dipped the Sacramente into the Cuppe and deliuered it vnto the people You dippe the Sacramente as they did but vnto the people ye géeue nothinge Iulius saithe They meante by dippinge to make it a ful and a perfite Communion Contrariewise you defraude the people of the Holy Cuppe and deliuer them onely the Halfe Communion And therefore ye are mutche more blame woorthy then euer were they whom Iulius reproued For they offended onely of Simplicitie and you of wilfulnesse But touchinge the matter it selfe the faulte that wée finde with you and the faulte that Iulius founde with others your Predecessours is al one You dippe the Breade into the Cuppe so did they They brake Christes Institution and so doo you And therefore Iulius saide vnto them Hoc quà m sit Apostolicae Euangelicae Doctrinae coÌ„trarium consuetudini Ecclesiasticae aduersum non difficilè ab ipso Fonte Veritatis probatur à quo ordinata ipsa Sacramentorum Mysteria processerunt Howe far contrarie this is to the Apostolical and Euangelical Doctrine and to the Custome of the Churche it is easy to proue by the Fountaine of the Truthe by whom the Mysteries of the Sacramentes were ordeined and from whom they firste proceeded Ye thinke the mater wel discharged for that ye deliuer not the Sacramente so dipped vnto the people but minister it onely vnto your selfe Here by the waie it were a mater of skil to vnderstande by what Authoritie either of scripture or of Councel or of Doctoure it maie appeare that it is lawful for the Prieste so to vse and receiue the Sacramente and vnlawful for the people If the people maie not as safely and as lawfully so receiue the Sacramente as maie the Prieste wherefore theÌ„ are these woordes written in your Masse Bookes euen in yâ— Canon Secretes of your Masse Haec Sacrosancta Commixtio Corporis Sanguinis Domini nostri Iesu Christi fiat mihi omnibus sumentibus salus animae Corporis This Holy minglinge of the Body and Bloude of our Lorde Iesus Christe be vnto me and vnto al that receiue it the health of Soule and Body Verily these woordes Omnibus sumentibus cannot by any shifte possibly be expounded of One Onely Prieste but muste néedes be extended vnto the people Yée woulde faine tel vs of certaine special Mysteries that ye haue founde out in yâ— Breakinge of the Sacramente if ye wiste what thei were But ye are in case as sommâ—time was Nabuchodonozor Yee are not hable wel to tel vs your own dreame Sammetime ye saie The Breade is broken sommetime ye saie The Accidentes remaine alone by Miracle and they are broken Sommetime ye
saie Christes Immortal and Impassible Body it selfe is Broken Sommetime ye saie Our eies be deceiued and nothinge is broken Againe yee saie the First péece signifieth the Chruche trauailing in the world The Seconde signifieth the Blessed Sainctes in Heauen the Thirde signifieth the Soules in Purgatorie But Pope Sergius the Father of these fantastes conueieth his Mysteries an other waie For the Firste portion saithe he signifieth Christes Body after his Resurrection The Seconde christes Body vvalkinge on Earthe The Thirde Christes Body in the Graue These M. Hardinge be your Holy Significations Special Mysteries With sutche folies and Mystical vanities ye mocke the world In Olde times the Breade was not broken to busie mennes heades with Significations but onely to be deliuered to the people as in my Former Replie I haue declared more at large S. Augustine saith Panis benedicitur Sanctificatur ad distribuendum Comminuitur The Bread is Blessed and Sanctified and broken into peeces to the ende it maie be deliuered The Apologie Cap. 4. Diuision 2. Pope Clement saithe It is not lawful for a Bishop to deale with Bothe Swerdes For if thou vvilt haue bothe saith he thou shalte deceiue bothe thee selfe and those that obeie the. Nowe a daies the Pope chalengeth to him selfe Bothe Swerdes and vseth bothe Wherefore it ought to seeme lesse marueile if that haue folowed whiche Clemente saithe that is that he hath deceiued bothe him selfe and those vvhiche haue geeuen eare vnto him M. Hardinge If these felowes had not sworne to belie al the worlde for maintenance of theire newe Gospel they woulde at this time at leaste haue made a true reporte of S. Clementes woordes S. Clement speaketh not of two swordes The palace truely alleaged hath thus Si mundialibus curis fueris occupatus teipsum decipies eos qui te audiunt If thou be occupied in worldely cares thou shalt bothe deceiue thy selfe and those that listen to thee The Authoure of this Apologie hauinge spite at the Church whiche is Christes folde and at the Pope the heade Shepherde enuieing at his auctoritie forgeth a lie vpon S. Clement making him to saie Si vtrunque habere vis if thou wilt haue bothe swordes thou shalt bothe deceiue thy selfe and those that obeie thee VVhereas Clemente speaketh no word of the two swordes but of worldly cares where with what Bishop so euer is entangled shal as he saithe deceiue both him selfe and others that harken to him For whiche cause these Defenders being coupled with yoke fellowes in pretensed wedlocke which state wrappeth a man in worldly cares because sutche a one careth for the thinges of the worlde howe to please his wife and is diuided as S. Paule saithe it must needes folowe that hauing taken the office of superintendentes and charge of Soules vpon them they haue deceiued them selues and dayly doo deceiue so many as heare them and folow their false Doctrine The B. of Sarisburie O what a pleasante grace M. Hardinge hath to talke of Lies A man woulde thinke it were somme good parte of his studie In this place twoo sundrie Authorities the one of Clemens the other of S. Bernarde I knowe not by what erroure were ioined in one and bothe alleged and set foorthe vnder the name onely of Clements I graunte There was herein an ouersight But Lie or Falshedde there was none The woordes of Clemens are as you reporte them The woordes of S. Bernarde written vnto Pope Eugenius are these Planum est Apostolis interdici Dominatum I ergo tu tibi vsurpate aude aut Dominans Apostolatum aut Apostolus Dominatum Planè ab alterurto prohiberis Si vtrunque similiter habere velis perdes vtrunque It is plaine that vnto the Apostles of Christe Lordeship or Temporal Princehoode is forebidden Goe thou thy waie therefore thus he saithe to the Pope and dare thou to vsurpe either the Apostleship beinge a Lorde or a Lordeship beinge an Apostle From one of them vndoubtedly thou arte forebidden If thou vvilt indifferently haue bothe thou vvilt lose bothe Of sutche S. Hierome writeth thus Militantes Christo obligant se negotijs Saecularibus eandem imaginem offerunt Deo Caesari Beinge the Souldiers of Christe they binde them selues to worldly affaires and offer vp one Image to God and Caesar In the Canons of the Apostles it is written thus Non oportet Episcopum aut Presbyterum se Publicis Administrationibus immittere sed vacare coÌ„modum se praebere vsibus Ecclesiasticis Nemo enim potest duobus Dominis seruire A Bishop or a Prieste maie not entangle him selfe with worldly Offices but be at reaste and shewe him selfe meete for the vse of the Churche For noman can serue twoo Maisters Yet the Pope this daie claimeth the righte of Bothe Svverdes not onely of the Spiritual but also of the Temporal And Pope Bonifacius 8. in the Greate Iubilee and in the open sighte of the worlde when he had one daie shewed him selfe in his Pontificalibus apparelled in Procession as a Bishop the nexte daie he put vpon him the Emperours Roabes of Maiestie had the Emperial Crovvne vpon his heade and the Swâ—rde naked and glitteringe borne before him As for Pope Clemens his Canon is easily shifted by a prety Prouiso For thus saithe your Glose touchinge the same Cessante causa cessat effectus Verbi causa Prohibetur ne Presbyteri gerant tutelas hac causa vt meliùs vacent Diuinis Officiis Haec causa finalis est Vnde cessante hac causa cessat effectus Vnde si non vacent Diuinis Officiis poterunt gerere tutelas The cause endinge the Effecte endeth too For example The Lawe commaundeth that a Prieste shal not be charged vvith the VVardeship of a Childe in his nonage The cause hereof is this that he maie the better applie his Diuine Seruice This is the Final Cause This cause remoued the Effecte geeueth place Therefore if the Prieste folowe not his Diuine Seruice then he maie haue yâ— Wardeship of a Childe Euen so if the Pope doo not the Office of a Bishop then maie he be a Temporal Prince But by these meanes it commeth to passe euen as clemens saithe He deceiueth bothe him selfe and also them that heare him Touchinge this vaine obiection of the charge and cares of Marriage it is fully answeared before in a place more conueniente The Apologie Cap. 4. Diuision 3. Pope Leo saith Upon one daie it is lawful to saie but one Masse in one Churche These menne saie daiely in one Churche commonly tenne Masses twentie thirtie yea often times moe So that the poore gafer on can scante tel whiche waie he were beste to turne him selfe Pope Gelasius saithe It is a wicked deede and subiecte to Sacrilege in any man to diuide the Communion and when he hath receiued one Kinde to absteine from the other These menne contrarie to Goddes VVoorde
the Lordes Supper vnto Christes Institution and haue made it a Communion in very deede common and indifferent to a greate number accordinge to the name But these menne haue chaunged al thinges contrarie to Christes Institution and haue made a Priuate Masse of the Holy Communion And so it commeth to passe that we geeue the Lordes Supper vnto the people and thei greue them a vaine Pagent to gase vpon Wee affirme togeather with the Ancient Fathers that the Body of Christe is not eaten but of the good Faithful and of those that are endued with the Sprite of Christe Theire Doctrine is that Christes very Body Effectually and as thei speake Really and Substantially maie not onely be eaten of the wicked and vnfaithful menne but also whiche is monstrous and horrible to be spoken of Mise and Dogges We vse to praie in our Churches after that fashion as according to Paules lesson the people maie knowe what wee praie and maie answeare Amen with a general consent These menne like soundinge Metal yelle oute in the Churches vnknowen and strange woordes without vnderstandinge without knowledge and without deuotion yea and doo it of pourpose bicause the people should vnderstande nothinge at al. M. Hardinge As comparison can not duely be made betweene Lighte and Darkenes betweene Truthe and Lieing betwene Christe and Belial so neither betwene the Catholike Churche and startinge holes of Heretiques You saie muche and proue nothinge The moste ye haue to crake of whiche yee haue neuer doone withal is youre ministringe of bothe kindes vnto the people youre newe founde holy daie the Englishe Communion your Seruice in the vulgare tonge â–ª and your vile obiection of Mise and Dogges This is the storeboxe of M. Iuelles high Diuinitie whiche he maketh no greate store of but shaketh it abroade euery where To euery pointe I haue saide so mutche as is yenough to staie the hartes of those that feare God in mine answeare to M. Iuelles chalenge To the mater of bothe kindes and the obiection made out of Gelasius in the seconde article To that of Priuate Masse in the firste article To al that is saide for the Churche Seruice in the vulgare tongue in the thirde Article To the obiection of Mise Dogges and VVormes in the 23. Article The same here to reherse againe I thinke it nedeles But where ye affirme the Body of Christe not to bee eaten but of the good and faithful onely if ye meane the Sacramental eating so as it is eaten vnder the Sacrament in the visible forme of Bread and VVine and not of the Spiritual eating onely that is false In that ye saie the Fathers be on your side meaninge the * Sacramental eatinge ye belie them And so like wise reporting our Doctrine to be that wicked and vnfaithful menne maie eate the Body of * Christe effectually ye beâ—â—e vs. VVe teache that the euil maie eate the Body of Christe Really that is in deede but not effectually They onely eate effectually who eatinge it worthely obteine the effecte of Christes Body VVhiche is the vnitie of the mystical body of Christe and increace of grace There is verely saithe S. Gregorie in sinners and in them whiche receiue vnworthely the true Fleashe of Christe and his true Bloude sed essentia non salubri efficentia but in substance not in holesome effecte That euil menne receiue the true Body of Christe Sacramentally no lesse then good where I might alleage in manner al the Olde Fathers S. Augustine only maie suffice who affirmeth the same speakinge thus of Iudas Tolerat ipse Dominus Iudam diabolum furem venditorem suum finit accipere inter innocentes Discipulos quod norunt fideles pretium nostrum Our Lorde him selfe doth tolerate Iudas and suffereth a Deuil a Thefe and him that solde him to receiue amongest his innocent Disciples our Price whiche the Faithful doo knowe But what nede any man to require the testimonies of Fathers sithe S. Paule teacheth vs so to beleue VVho so euer saithe he eateth this Bread and drinketh of the Cuppe of our Lorde vnworthely he shalâ—e gilty of the Body and Bloude of our Lorde The B. of Sarisburie There is no better comparison to bee made M. Hardinge then bitweene Light and Darkenesse Truthe and Falsehed Christe and Belial For one of these contraries doothe euermore bewraie the other And therefore Christe saithe He that doothe il hateth the Light and commeth not to it leste his euil dooinges shoulde bee espied And this is it M. Hardinge that you so carefully keepe the people from the Lighte of Goddes vvoorde leste by comparison thereof they shoulde beginne to lothe youre Darkenesse Plinie saithe Tritico reperto continuò damnatum est Hordeum quadrupedum refectibus traditum As soone as VVheate was once founde by comparison thereof streight waie Barly was refused and geuen to Cattel to feede vpon S. Cyprian saithe Haec est frater vera dementia non cogitare quòd mendacia non diu fallant Noctem tam diu esse donec illucescat dies This is very mere madnesse my Brother not to consider that lies cannot longe deceiue the world RemeÌ„ber it is Night no lenger but vntil the Daie spring And therefore Chrysostome saithe as it is alleged before Haeretici claudunt Ianuas Veritatis Heretiques shut vp the Gates of the Truthe For they knowe right wel if the Truthe maie appeare theire falsehedde wil soone be espied and the Churches shal be none of theires Tertullian saithe Ipsa Doctrina Haereticorum cum Apostolica comparata ex diuersitate contrarietate sua pronuntiabit neque Apostoli alicuius Authoris esse neque Apostolici Viri The very Doctrine of Heretiques compared togeather with the Apostles Doctrine euen by the diuersitie and contrarietie that is in it beareth witnesse of it selfe that it neuer came neither from any Apostle of Christe nor from any Apostolique Man When the Emperoure Adrianus hadde yeelded to graunte the Christians one Church within the Cittie of Rome certaine of his Priuie Counsel aduised him in any wise not so to doo For that they saide if the Christians might haue but one Churche within the Cittie the whole people woulde becomme Christians and by comparison thereof theire Idolles Churches should be forsaken Restore you the Holy Communion M. Hardinge and ye shal see youre Masses and Mockeries soone falle to grounde as did the Idole Dagon at the presence of the Arke of God S. Hierome saithe Mendacium Antichristi Christi veritas deuorabit The Truthe of Christe shal deuoure and consume the Lieinge of Antichriste Touchinge the Shakinge out of Stoareboxes yee hadde no greate cause to complaine For there is not one of al these maters one onely of Priuate Masse excepted that hitherto throughout this Apologie hathe to my remembraunce benne touched or mentioned more then once But it is a smal mater M. Hardinge that maie
trifinge and Sophistical For Substance is perceiued by the senses although by meane of the Accidentes Ad Infantes Quod videâ—is Panis est quod etiam oculi renuntiant Chrysost in Mas. Homi. 83. Change in Accidentes Augustin ad Bonifacium Epist 23. In eadem Episin Augustin contra Adimantum Cap. 12. Tertull. contra Marcionem li. 4. Chrysot in Mat. Homi. 13. Ambros De Sacrament Li. 4. Cap. 4. Theodrite falsefied by the Defender * Vntruthe Euen so he faith Othervvise M. Hardinge hathe a Substance vvithout Kinde â—efore in the seconde Part. I. ca. 1. Diuision Athana De Definitionib Ansvveare to the place alleged out of S. Augustine Augustin ad Dardanum Epist 57. Hesythius in Leui. li. 12. ca. 8. De Con. Dist 2. Hoc est quod In Gloss Augustin De Baptismo contra Donatis Li. 3. Cap. 10. Augustin in Sermone ad Infantes * Vntruthe For vve haue Corrupted nor vvord nor Sentence To that Material A proper translation Origens vvoordes examined Origen falsefied bi the Defender ‡ Vntruthe For he nameth it Breade seuen times in that one place * Vntruthe Oâ—lesse ye vvil rather cal it the Material Accidente ‡ Vntruthe For in the same place he saithe Nec Materia Panis * Vntruthe shamelesse and vvithout sense For vvhat Accidentes he voided foorthe Cibus panis Materiale Materia 1. Corin. 11. Cyril in Iohan. Lib. 10. Cap. 13 Irenae Li. 5. Augetur Consistit Carnis nostrae Substantia Rabanus Maurus Li. 1. Cap. 31. Origen in Matt. Cap. 15. Vile Speache Augustin De Baptismo contra Donatis Li. 3. Cap. 10. De Con. Dist 2 Non iste In the. 23. Article Alexand. Halen par 4. quae 45. Mem. 1. Clemens epist 2. De Con. Dist 2. Si quis In Gloss Mar. Anton. Constantius ad obiectum 166. Holy Fourmes De Con. Dist 2. Tribus gradibus in Glossâ— * Vntruthe For these be S. Chrysostomesvvords and not ours Cap. 22. * M. Hardinge refuseth S. Mathevves and S. Markes Order This is M. Hardinges Vndoubted Certeintie * As by vvaie of a Sacramente Othervvise it is Vntrue Mathae 26. Mark 14. Nevve drinkinge ‡ A vveighty pointe of Saluation Yet M. H. him selfe by his Confession vnderstandeth iâ— not * Vantruthe vaine and arroâ— gantc * Vntruthe vaine and arrogante The Fruite of the Vine The Kingdome of God taken tvvo vvaies Matth. 3. Luc. 2â— * Vntruthe grounded vpon a mere folie ‡ Vntruthe threapte vpon Christe him selfe * A fond Cauil For vve speake onely of a Natural Vine Gene. 49. In. 1. Cori. 10. * As in a Mysterie Othervvise it is Vntrue 1. 2. 3. 4. 5. 6. 7. Anton. Constantius ad Obiectum 27. 8. The Fruite of the Vine Before After Matthae 2â— Clemens in â—â—â—dagogo li. 2. Cap. 2. Cyprian Lib. 1. Epist 6. Augustin De Ecclesâ—ast Dogmatibus Ca. 75. Augusti Quae. Euangelicar Li. 1 Cap. 43. Chrysost in Mat. Homi. 83. Cyprian Lib. 2. Dionysius Lyra in Matth. ca. 26. Hieroâ—y aduersus Iouinian Lib. 2. Chrysost in Mat. Homi. 83. cyprian 2. Epist 3. Dionysius lyra in Matth. ca. 26. Hilari in Mat. Canon 30. Clemens in Paedagogo Lib. 2. Cap. 2. Cyprian Lib. 2. Epist 3. Androcides Chrysostom in Matthae Homil. 83. Chrysostom 1. Corin 10. Chrysostom in Matthae Homil 11. By vvhome is oure Lordes Supper more abased by the Defenders or by the Catholikes * Vntruthes tvvo togeather For vvee neuer called it either Bakers Bread or onely Figure * VVhat so euer corruptible Creature is honoured as God it is an Idole ‡ Vntruthe For Christes Deathe is as Presente as his Body * Vntruthe grounded vpon a dreame No Learned Doctour euer saide thus ‡ Vntruthe staÌ„ding in vvronge Exposition For Chrysostome saithe Ascende ad Coeli portas imò non Coeli sed Coeli Coelorum * Vntruthe grounded vpon a dreame No Learned Doctour euer saide thus The Sacramentaries teache nothing to be vvrought in their lordes Supper 1. Corin. 11. VVhat is Supper properly ‡ The Breade is for vs not vvee for the Breade * Christe made Christ VVroughte A straunge Diuinitie * Vntruthe For M. Harding vvel knovveth that this fonde folie vvas neuer Catholique ‡ Sutche vnchristian scornes against Christes ordinance are very vnseemely The proper vvorke of our Lordes Supper * Christ offereth him selfe vnto our Faithe and by our Faithe he is receiued ‡ Suthche unchristian scornes against christes ordinance are very vnseemely Hovv make the Defenders Christe verily Presente in his Supper * Christ offereth him selfe vnto our Faithe and by our Faithe he is receiued * This is the Caniballes Diuinitie S. Ambrose saithe Non hic Panis qui vadit in ventrem ‡ Vntruthe For the finest and beste Learned Fathers haue maineteined the same As shal appeare The presence of Christe in Baptisme and in the Supper is distincte vvhiche the Defenders make to be like * Vntruthe For there is no sutche worde in al the Gospel ‡ S. Cyprian saithe Cibus mentis non Ventris * Heathenishe and Vnchristian scoffinge That vvee touche Christes Body and eate it vvith our mouthe and hovv In. 1. Corin Homi. â—4 ‡ As you See Christes Body in the Sacramente euen so yee Touche it and so yee Eatâ— it and none othervvise S. Ambrose saithe Fide Christus tangitur Non tangitur Corpore * Vntruthe Childishe and vnsauerie The Learned Fathers neuer knevve these folies In Lib. Sentent Prosp The Defenders imaginarie holdinge of Christe holdeth not Christe as he is in the Sacrament Matth. 26. ‡ Iudas had a very meane Faithe * Vntruthe As shal appeare But vvhere vvas Christes Body promised to your Mouthe â–ª Bakers Breade * Vntruthe For vve robbe them not but offer them in deede and verily the Body of christe and shevve them vvhere and vvherevvith they maie receiue it M. Hardinge Articulo 24. August â–ª Contra Maximin Lib. 3. Cap. 22. Chrysost in Genes Homil. 24. August in Iohan Tracta 26. Augustin De Doctrina Christiana Lib. 3. Cap. 5. Origen In Prologo in Cantica Canticor Figure Christes Deathe Absente or Presente M. Hard. Artic. 12. Diuision 2. Augustin in Psalm 3. Cyprian Lib. 2. Epist 3. Chrysotom in Acta Homil. 21. Hieronym in Psalm 97. De con Dist 2. Quid sit Iohan. 4. Chrysost 1. Corin. Homil. 24. Chrysostom in eadem Homilia Lenten meates Tertull. in Epistola De Cibis Iudaicis Hilari in Psalâ—um 64. Hieronym ad Nepotianum Erasm in Anno. in 14. ad Roma Chrysostom 1. Corin. Homi. 24. Verily Presente Augu. in Iohan. Tracta 50. Augu. in Psal 9â— Ambros in Lucam Li. 6. Ca. 8. Gregor Nyssen De Creatione Hominis Cap. 20 Chryso in Epist ad Ephe. Hom. 20 Bernard Super Missus est Hom. 3 Leo in Sermon de 4. Feria Ca. 1. Beda in 1. Cor. â—â— Spiritual Eatinge Augu. in Iohan. Tracta 27. Augu. in Iohan. Tracta 25. Basili in Psal 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basili in eund Psalmum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian De Coena