Theophilus against Iohn Bishop of Hierusalem Quod scribit nos tecum pergere Romam Ecclesiae communicare ei à qua videmur coÌ„munione separati non necesse est ire tam longè hic in Palaestina eodem modo ei iungimur Et ne hoc quod procul sit In viculo Bethlehem presbyteris eius quantum in nobis est Communione sociamur Where as he writeth that I am goeinge with thee to Rome to Communicate with the Churche there from whiche we be diuided by Communion it is nothinge needeful to goe so farre For beyng here in Palestine we are ioyned to the same Church in like maÌ„ner And let him not make mater that it is so farre of For beyng here in the litle towne of Bethleem as muche as in vs lieth we ioine in Communion with the Priestes of Rome He saithe as muche as in vs lieth whereby he excepteth onely the vse of the Sacraments together For otherwise they had Communicated throughly in al thinges these woordes as muche as in vs lieth shoulde not haue néeded The errour of these M. Hardinges reasons is called Fallacia aequiuocationis That is a falseheade in reasoninge risinge by the craftie handlinge of one woorde that hath twoo or moe significations whereby one thinge is laide foorth in shewe and an other is concluded This woorde Communio beinge one importeth twoo thinges Consent in Religion and the Ministration of the holy Mysteries The one is spiritual the other corporal The one requireth circumstance of place the other requireth no place Therefore to say S. Hierome and S. Augustine beyng so farre a sunder did Communicate in Religion ergo they did Communicate in breakinge and receiuinge the Sacrament hath no more order in sequele then if M. Hardinge woulde reason thus S. Hierome and S. Augustine did communicate in Spirite ergo they did also communicate in Bodie Or thus Their Sprites were togeather ergo their Bodies were togeather So might he aswel say The Sprite of Elizeus was with Giezi his man vpon the way ergo the bodie of Elizeus was with Giezi vpon the way Or The Sprite of Paule was with the Corinthians ergo his bodie was with the Corinthians By this argument M. Hardinge might very directly haue concluded againste him selfe The whole Churche of God is but one house and al the members of the same doo Communicate togeather in Faithe and Sprite Hereof we may founde the maior Euery particular Churche ought to be a resemblance of the whole Churche and this particular Communion ought to be a resemblance of that general Communion That general Communion is common to al and euery member receiueth his parte ergo the particular Communion ought to be ministred commonly vnto al and euery member to receiue his parte Or thus The Ministration of the holy Communion representeth the coniunction and felowship that we haue in Faithe And as S. Cyprian saithe that Christian men are ioyned togeather with vnseparable Charitie the Lordes Sacramentes doo declare But Christian people being assembled in one Churche doo Communicate in Faith al togeather ergo beinge so assembled they ought to Communicate in Sacramentes al togeather But M. Hardinge of the nature of this woorde Communio séemeth to fashion out farre other argumentes It is called Communio saithe he ergo it may be Priuate It is called Communio ergo it may be receiued of one alone It is called Communio ergo the Prieste may receiue it without communicantes O M. Hardinge weighe your argumentes better before you sende them thus abroade You shal lesse offende God and your owne conscience you shal lesse deceiue your brethren and children shal take lesse occasion to wounder at you Now to adde a litle more hereunto toutchinge the nature of this woorde Communio wherein you so vncourteousely charge al others with ignorance and lacke of learninge as it pleaseth you to doo through out your whole booke I thinke it not amisse to shew you what certaine writers bothe olde and newe haue thought and written in that behalfe I néede not here to allege the woordes that S. Paule vseth touchinge the holy Communion We are al one Breade al one Bodie as many as doo Communicate of one Breade Neither that S. Hierome saithe The Lordes Supper must be common Neither that Chrysostome â–ª The thinge that is the Lordes they make Priuate But the Lordes thinges are not this seruantes or that seruantes but common to al Neither that S. Augustine saithe Hunc cibum potum societatem vult intelligi Corporis membrorum suorum He woulde haue vs to vnderstande that this Meate and Drinke is the felowship of his Bodie and of his members Neither that Chrysostome saithe Quidnam appello Communicationem Idem ipsum Corpus sumus Quidnam significat Panis Corpus Christi Quid fiunt qui accipiunt Corpus Christi What cal I the Communication or Communion we are al one selfe same Bodie What signifieth the Breade The Bodie of Christe And what are they made that receiue it The Bodie of Christe Although these Fathers by these woordes doo manifestly declare that the holy Mysteries in their time were diuided commonly to the whole people yet wil I take no aduantage thereof for that M. Hardinge wil replie they come not precisely to the nature of this woorde Communio Therefore I wil note one or twoo others and such as M. Hardinge can not denie but they speake directly to the mater Pachymeres a Gréeke writer the Paraphrast vpon Dionysius hath these woordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore saithe he hath this Father Dionysius called it the Communion for that then al they that were woorthy did Communicate of the holy Mysteries Thus Pachymeres a man of late yéeres wrote vpon the same Booke of Dionysius and we may safely thinke he vnderstoode his authors minde as wel as M. Hardinge He saithe Communio is so called of that we doo Communicate togeather But M. Hardinge thinketh otherwise and constantly saith it is not so Haimo writinge vpon S. Paules Epistles saithe thus Calix appellatur Communicatio quasi participatio quia omnes Communicant ex illo The Cuppe is called the Communication whiche is as much as participation bicause al doo Communicate of it Hugo Cardinalis saithe thus Post hoc dicatur Communio quae appellatur vt omnes communicemus Afterwarde let the Communion be saide whiche is so called that we shoulde al Communicate And he saithe further Vel dicitur Communio quia in Primitiua Ecclesia populus Communicabat quolibet die Otherwise saith he it is called the Communion for that the people in the Primitiue Churche did Communicate euery day Gerardus Lorichius Dicitur Communio quia concorditer de vno pane vno â—alice multi participamus Et Communio participationem coÌ„municationem significat It is called Communio bicause we doo communicate togeather agreeably of one Breade and one Cuppe And this
Breade and not that Breade that it is called That is to say the Sacrament of Christes Body or the Mysterie of any Holy thinge as Christian men beléeue of it like as Chrysostome also saith of the water of Baptisme Ethnicus cum audit lauacrum Baptismi persuadet sibi simpliciter esse aquam A Heathen when he heareth of the bathe of Baptisme beleeueth it is nothing els but plaine wâ—ter But that the thinge whiche our bodily mouthe receiueth is very Breade both the Scriptures and also the olde Catholike Fathers haue put it out of doubte S. Paule fiue times in one Chapter nameth it Breade Cyrillus saithe Christe vnto his faithful Disciples gaue peeces of Breade And S. Augustine saithe The thinge that ye see is Breade as your eyes beare you witnesse I passe by Gelasius Theodoretus Chrysostome Origen Iustinus Martyr Irenaeus Clemens and others who altogeather with one consent haue confessed that in the Sacrament there remaineth the nature and substance of Breade Wherefore it is muche presumed of M. Hardinge to say there remaineth no Breade specially hauing nothing to beare him in his Authour here alleged Yet for aduantage he hath also falsified Tertullian Englishing these woordes Illum panem Him as if it were the person of a man as Thomas Ualois writinge vpon S. Augustine De ciuitate Dei hath turned this woorde Apex which was the tufte or creaste of the Flamines hatte into a certaine Chronicler that wrote stories Or as the Diuines of late yeres vpon the Gospel of S. Iohn of this Greeke woorde Lonche whiche signifieth a Speare haue made Longinus the Blynde knight If Tertullian had not meante Illum Panem that Breade he woulde not haue saide Illum at al but rather Illud referringe the same vnto Corpus A smal difference betwéen Him and It. So was there smal difference between Sibboleth and Shibboleth Yet was it sufficient to discrie the traitour And where as M. Hardinge thus hardly and violently contrary to the phrase and manner of speache and as it may be doubted contrary to his owne knowlege and conscience hath Translated Illum Panem Him so as to my remembrance neuer did man before meaninge it was the very person of a man that the woman had in hir hande and did eate before other meates Cyrillus saithe Non asseueramus anthropophagiam Wee teache not our people to eate the person of man But who can better expounde Tertullians minde then Tertullian him selfe In his Booke De Corona militis speakinge of the same mater he calleth it Sacramentum Eucharistiae The Sacrament of thankes geuinge And against Marcion he writeth thus Christus non reprobauit panem quo Corpus suum repraesentat Christe refused not the Breade wherewith he representeth his Body And S. Augustine likewise saith In sacramentis Videndum est non quid sint sed quid significent Touching Sacramentes wee must consider not what they be in deede but what they signifie So also saithe S. Chrysostome Ego non aspectu iudico ea quae videntur sed mentis oculis Corpus Christi video I iudge not those thinges whiche are seene after the outwarde appearance but with the eyes of my minde I se the Body of Christe This is the thinge that the husbande beinge a Heathen coulde not see For beléeuinge not in Christe he coulde not vnderstande that the Breade should be the Sacrament or Mysterie of Christes Body And that this was the very meaninge of Tertullian it may wel appeare by the woordes that immediatly folow The husbande saithe he wil doubte whether it be poyson or no and therefore wil dissemble and beare for a while that at length he may accuse his wife for poysoninge before a Iudge and doo hir to death and haue her dower Touchinge S. Augustine and Origen the portion so taken was to be vsed with reuerence as beinge the Sacramente of Christes Body and so ought wée also reuerently to haue and to order the water of Baptisme the Booke of the Gospel and al other thinges that be of God as the Iewes were also commaunded to keepe their Manna reuerently in a golden potte Tel me saith S. Augustine Whether of these twoo thinges trowe ye to be the greater the Body of Christe meaninge thereby the Sacrament of Christes Body or the woorde of Christe If ye wil answeare truely ye must needes say that the woorde of Christe is no lesse then the Body of Christe Therefore looke with what diligence ye take heede when the Body of Christe is ministred vnto you that no parte thereof fal vnto the grounde euen so with like â—â—igence must ye take heede that the woorde of God beinge once receiued be not loste from a pure harte Likewise S. Chrysostome touchinge the same Si haec vasa sanctificata ad priuatos vsus transferre siâ— periculosum est in quibus non est veruÌ„ Corpus Christi sed Mysterium Corporis Christi continetur If the mater be so daungerous to put these sanctified vessels vnto priuate vses wherein is conteyned not the very Body of Christe but the Mysterie or Sacrament of Christes Body c. Al these authorities doo declare that the Sacramentes of Christe ought discreetly and reuerently to be vsed The storie that S. Cyprian reporteth as it sheweth the manner of kéeping of the Sacrament so it seemeth also to shew that God was offended with the same â–ª The like whereof hath often béen séen in the water of Baptisme and in other Holy thinges as appeareth by Nicephorus and others in sundrie places Therfore this authoritie serueth M. Hardinge to smal purpose vnlesse it be to prooue that as God was then displeased with Sole receiuinge in priuate houses so he is now displeased with Sole receiuing in the Masse Concerninge the storie of Serapion here are interlaced many faire woordes for increase of credite that it was written by Dionysius Alexandrinus and recited by Eusebius as though the sicke man had onely desired his Housel before he departed nothing els But the special mater wherevpon the storie is grounded is passed by Eusebius recordeth in plaine woordes that the booke wherein Dionysius wrote this storie was intituled De Poenitentia Whereby he geueth to vnderstande that the Sacrament then was not generally sente home to al mens houses but onely vnto them that were excommunicate and might not receiue in the Congregation emonge the faithful and nowe laye in despayre of life The case stoode thus Serapion in the time of persecution for feare of death had offered Sacrifice vnto an Idol The faithfull beynge therewith fore offended put him out of their Congregation and gaue him ouer to Sathan He beinge thus leaste as an Heathen and an Idolater mought neither resorte to the common Churche nor Pray nor receiue the holy Communion or any other spiritual comforte amonge his brethren So harde the Churche was then to be
of the people Gelasius of the Priestes He complaineth that the reste of Gelasius is not to be founde as though it were suppreste by some of vs and yet it is thought the Pope hath it whole in his Librarie He diuiseth newe causes of vnitie of the Mysterie suche as Gelasius neuer knewe He concludeth at the laste that this breache of Christes Institution and Ministration vnder One Kinde that is nowe vniuersally vsed in the Churche of Rome was firste brought in and practised by the Manichees whiche were in olde time wicked and horrible Heretiques He saithe I haue guilefully alleged Gelasius and to the intent it mighte the sooner appeare he hath noted it specially in the Margin But if M. Hardinge himselfe had meante no guile he woulde haue shewed plainely wherein I haue béene guileful or what I might haue gotten by this guile or what aduantage I mighte haue loste by plainer dealinge For guile without cause is meere â—olie and no guile But I recited the woordes in Latine and had forgotten to Englishe them Nowe surely that is but a simple guile and might wel haue béene spared out of the Margin But my woordes be these Gelasius saithe that to Minister the Sacrament in one Kinde is open Sacrilege And what guile canne he finde herein This woorde Sacrilege and the refusinge of the Cuppe are bothe specially named by Gelasius There remaine onely these woordes To minister the Sacrament and there saithe M. Hardinge lieth the guile How be it therein as it shal wel appeare I say nothinge but that Gelasius saithe and M. Hardinge him selfe woulde haue him say For thus saithe Gelasius The diuision of the Mysterie whereby he meaneth the Sacrament is Sacrilege But the Priest that Ministreth in One Kinde diuideth the Mysterie Ergo the Priest that Ministreth in One Kinde committeth Sacrilege This argument is perfite and formal founded vpon Gelasius woordes I trowe this is no guileful dealinge The vnitie of the Mysterie that M. Hardinge hath here fantasied that either parte is in other and therefore harpeth so often as it were by reportes vpon these woordes Vnum idem is but his owne voluntarie He is not hable to allege either Gelasius or any other olde Father that euer expounded Vnum and Idem in that sorte He calleth it one Mysterie as Hugo Cardinalâ—s saith although otherwise a very grosse writer Propter vnitatem Institutionis For the vnitie of the Institution and for that the Breade and Wine beinge sundrie portions haue bothe relation vnto one Christe and for that cause by S. Hieromes iudgement S. Paule saithe vna fides vnum Baptisma one Faithe one Baptisme And for that also that beinge as I saide two sundrie portions yet they make not two sundrie Sacramentes but one onely Sacrament And therefore Durandus a late writer seemeth to say wel In multis locis communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is saith he with the whole Sacrament Of whiche woordes the Reader be he neuer so simple may easely geather that the Communion in One Kinde is but the Halfe Sacrament and so the diuision of one Mysterie and so further the selfe same thinge that Gelasius calleth Sacrilege M. Hardinge The .30 Diuision But for auoidinge that our aduersaries woulde hereof conclude it is to be vnderstanded that this Canon speaketh against the Heretiques named Manichaei who in the time of Leo the first abouâ—â— fourtie yeeres before Gelasius wente aboute to spreade their Heresie in Rome and in the partes of Italy Their Heretical opinion was that Christe tooke not our fleashe and Bloude but that he had a phantastical bodie and died not ne rose againe truely and in deede but by way of phantasie And therefore at the Communion they absteined from the Cuppe and the better to cloke their Heresie came to receiue the Sacrament in the forme of Breade with other Catholike people Against whome Leo saithe thus Abdicant enim se Sacramento salutis nostrae c. They driue them selues away from the Sacrament of our Saluation And as they denie that Christe our Lorde was borne in trueth of our fleashe so they beleue not that he died and rose againe truly And for this cause they condemne the day of our Saluation and gladnes that is the Sonneday to be their sadde fastinge day And where as to cloke their infidelitie they dare to be at our mysteries they temper them selues so in the Communion of the Sacramentes as in the meane time they may the more safely keepe them priuie VVith vnwoorthie mouthe they receiue Christes Bodie but to drinke the Bloude of our Redemption vtterly they wil none of it VVhiche thinge we woulde aduertise your holines of that bothe such men may be manifested by these tokens vnto you and also that they whose Diuilishe simulation and faininge is founde beinge brought to light and bewraied of the felowship of Saintes may be thrust out of the Churche by Priestly authoritie Thus farre be Leo his woordes Gelasius that succeded fourtie yeeres after Leo imployed no lesse diligence then he did vtterly to vanquishe and abolishe that horrible Heresie Of whome Platina writeth that he banished so many Manichees as were founde at Rome and there openly burned their bookes And bicause this heresie should none els where take roote and springe he wrote an Epistle to Maioricus and Ioannes two Bishoppes amongst other thinges warninge them of the same Out of whiche Epistle this fragment onely is taken whereby he dothe bothe briefely shew what the Manichees did for clokinge of their infidelitie as Leo saithe and also in as muche as their opinion was that Christes Bodie had not very Bloude as beinge phantastical onely and therefore superstitiously absteined from the Cuppe of that holy Bloude geueth charge and commaundement that either forsakinge their Heresie they receiue the whole Sacramentes to witte vnder Bothe Kindes or that they be keapte from them wholy Here the woordes of Leo afore mentioned and this Canon of Gelasius conferred together specially the storie of that time knowen it may soone appeare to any man of iudgement against whome this fragment of Gelasius was written Verely not against the Church for ministringe the Communion vnder one Kinde but against the detestable Manichees who goeinge aboute to diuide the Mysterie of the Bodie and Bloud of Christe denieynge him to haue taken very fleashe and Bloude so much as in them laye loosed Christ whereof S. Iohn speaketh and woulde haue made frustrate the whole woorke of our Redemption The B. of Sarisburie To auoide the inconuenience growinge of this authoritie M. Hardinge is driuen to auoide the companie of Pigghius Hosius Tapper D. Cole and al others his fellowes of that side and to say that Gelasius wrote this decrée againste the Manichées notwithstandinge al they say he wrote it againste certaine superstitious Priestes D. Cole referreth him selfe vnto
prooued soundely and substantially without surmise or gheasse then it behooueth me to yéelde But good Reader marke them wel bothe and consider the proufes For if he faile in either of these he prooueth nothinge as I hoape it wil appeare M. Hardinge The .8 Diuision Nowe how wel I am hable to prooue this I referre it to your owne consideration The lesse Asiâ— beinge a principal parte of the Greeke Churche had then the Seruice in the Greeke tongue But the people of sundrie Regions and Countries of the lesse Asia then vnderstoode not the Greeke tongue Ergo the people of sundrie Regions and Countries had then their Seruice in an vnknowen tongue The firste proposition or Maior is confessed as manifest no learned man wil denie it and if any woulde it may easely be proued The seconde proposition or Minor may thus be proued Strabo who trauailed ouer al the Countries of Asia for perfite knowlege of the same nere aboute the time of S. Paules peregrination there who also was borne in the same in his 14. Booke of Geographie writeth that where as within that Cherronesus that is the streight betweene sea and sea there were sixteene Nations by reporte of Ephorus 70 of them al onely three were Greekes al the reste Barbarous Likewise Plinius in the sixth Booke Naturalis historiae Ca. 2. declareth that 71 within the circuite of that Lande were three Creeke Nations onely Dores Iones Aâ—oles and that the reste were Barbarous Amongest whome the people of Lycaonia was one who in S. Paules time spake before Paule and Barnabas in the Lycaonical tongue The Scripture it selfe reporteth a diuersitie of language there and there about as it appeareth by the seconde Chapter of the Actes VVhere the Iewes geathered togeather in Hierusalem for keepinge of the feaste of Pentecoste wonderinge at thApostles for their speakinge with so many sundrie tongues amonges other prouinces different in language they reckeÌ„ Pontus and Asia Cappadocia Phrygia and Pamphylia VVhiche twoo prouinces are of al attributed vnto the lesse Asia VVhiche maketh a good argument that al Asia the Lesse had not onely the Greeke tongue And therefore so many of them as were of other language hauinge the Seruice in Greeke had it in a tongue they vnderstoode not They that wil seeme to searche the cause why that lande had so greate diuersitie of languages impute it to the often change of conquestes for that it was ouercome and possessed of diuerse nations of whiche euery one coueted with enlarginge their Empier to bringe into the Countries subdued their lawes their customes and their language Nowe this beinge proued by good and sufficient authoritie that in Asia of sixteene Nations three onely were Greekes it followeth that the other thirteene hauinge their seruice in Greeke had it not in their owne but in astraunge tongue For els if they had al naturally spoaken Greeke why shoulde not they haue beene called Greekes Thus we see it is no newe thinge proceedinge of a general corruption in the Churche some peoples to haue the Seruice in an vnknowen tongue The B. of Sarisburie Take heede good Reader M. Hardinge hath here throwen a great Miste of learninge to daâ—â—e thy sighte Onlesse thou eye him wel he wil steale from thee Thus he frameth his Syllogismus The lesse Asia beinge a principal parte of the Greeke Churche had then the Seruice in the Greeke tongue But sundrie Countries of the same Asia vnderstoode not the Gréeke tongue Ergo they had their Seruice in an vnknowen tongue Here is a fayre glosse But be not deceiued M. Harding knoweth wel yenough it is but a fallace that is to saye a deceiteful argument named in the Schooles Ex meris particularibus or A non distributo ad distributum Onlesse he amende the Maior and make it an vniuersal and say thus Al Asia the Lesse had the Seruice in the Greeke tongue it can in no wise holde That Asia the Lesse had the Seruice in Greeke it is doubted of no man nor learned nor vnlearned But that al Asia the Lesse had throughout in al partes the same Seruice if it be denied M. Hardinge with al his learninge is not hable to proue it and therefore he did better to tourne it ouer without any proufe at al. The Minor is this sundrie Nations in Asia the Lesse vnderstoode not the Greeke And to prooue this M. Hardinge hath directed al his drifte But to what ende for neither is it denied by any of vs nor is it any parte of our question And yet not withstandinge is not M. Hardinge hable to prooue it with al his gheasses He allegeth the Actes of the Apostles where as mention is made of sundrie languages and amonge the same certaine prouinces of this Asia specially named for their difference in speache But what if answeare were made That al there rehearsed were not diuerse tongues but rather certaine differences in one tongue Certainely Beda séemeth plainely so to say His woordes be these Verely this man was with him for he is of Galilie not for that the people of Galilie and the people of Hierusalem vsed sundrie tongues but for that euery prouince of Iurie hauinge a peculiar manner of vtterance in their speache coulde not avoide the same And hereunto he applieth this storie of the Actes of the Apostles But saithe M. Hardinge There must needes be greater difference betweene these Countries of Asia and that bicause of often ouerthrowes and conquestes that there had happened The coniecture is good But the greatest Conquerours that came there were the Macedonians the Thebanes and other Grecians who no doubte planted there the Greeke tongue as it may soone appeare to any man that can with iudgement consider of it S. Paule vnto the Ephesians the Galathians and the Collossians dwellinge al in this same Asia the Lesse wrote in Greeke And S. Luke writinge of S. Paules beinge and preachinge at Ephesus saith It came so to passe Vt omnes qui habitabant in Asia audirent Sermonem Domini Iesu Iudaei simul Graeci that al they that dwelte in Asia hearde the woorde of the Lorde Iesus bothe Iewes and Greekes S. Luke that had trauailed ouer that whole Countrie with S. Paule knewe none other Nation there but Iewes and Greekes Maister Hardinge hath a gheasse there shoulde be some other Barbarous people also but what they were or where aboute they dwelte or what tongue they spake he can not tel Uerely Polycarpus was Bishop of Smyrna Gregorius was Bishop in Pontus S. Basile was Bishop of Caesaria in Cappadocia Amphilochius Bishop of Iconium in Lycaonia Gregorius S. Basiles Brother Bishop of Nyssa in Caria or Thracia Al these in sundrie Countries within Asia the Lesse preached openly in the Gréeke tongue and the vulgare people vnderstoode them Yet saithe M. Hardinge Strabo beinge borne in the same Countrie and liuinge vnder the Emperours Augustus and Tiberius in the time of S. Paule writeth in
Milke Spiritual Fleashe Life Waie Breade Uine and Light And to this ende Christe saith My Woordes be Sprite and life Hitherto the woordes of Christe that be here alleged weigh very litle of M. Hardinges side Bysides al this He saith That whole Christe both God and Man is Really Substantially and Carnally in the Sacrament This thinge bicause he is not hable any way to prooue he presumeth of him self by authoritie as though it were already prooued It shal be good to geue him a daie to consider the mater and to prooue it better In the meane season the substance of his reason standeth thus The Humanitie and Diuinitie of Christe are ioined togeather in one Persone Ergo we must Adoure the Sacrament with Godly Honoure M. Hardinge The .16 Diuision Hereupon he expoundeth these woordes It is the spirite that quickneth or geueth life the fleashe auaileth nothinge thus The fleashe profiteth nothinge but the onely fleashe Come the spirite to the fleashe and it profiteth verie muche For if the fleashe shoulde profite nothinge the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures saith the greate learned Father Leo we reade that both the Sonne of Man came downe from heauen when as the Sonne of God tooke fleashe of that Virgin of whome he was borne and againe it is saide that the Sonne of God was Crucified and buried where as he suffered these thinges not in the Godheade it self in whiche the onely begotten is coeuerlastinge and consubstantial with the Father but in the infirmitie of humaine nature VVherefore we confesse al in the Crede also the onely begotten Sonne of God Crucified and buried accordinge to that saieinge of the Apostle For if they had knowen they woulde neuer haue Crucified the Lorde of Maiestie Accordinge to this doctrine Cyrillus writinge vpon S. Iohn saith He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore he saith I wil raise him againe in the last daie For I saide he that is my Bodie whiche shal be eaten wil raise him againe For he is not other then his fleashe I saie not this because by nature he is not other but because after incarnation he suffereth not him self to be diuided into two sonnes By whiche woordes he reproueth the heresie of wicked Nestorius that went about to diuide Christe and of Christe to make two sonnes the one the sonne of God the other the sonne of Marie and so two persones For which Nestorius was condemned in the First Ephesine Councel and also specially for that he said 167 we receiue in this Sacrament onely the fleashe of Christ in the Breade and his Bloude onely in the VVine without the Godheade because Christe saide he that eateth my fleashe and saide not he that eateth or drinketh my Godhead because his Godhead cannot be eaten but his fleashe onely VVhiche heretical cauil Cyrillus dooth thus auoide Although saith he the nature of the Godhead be not eaten yet we eate the Bodie of Christe whiche verily maie be eaten But this Bodie is the woordes owne proper Bodie whiche quickneth al thinges and in as muche as it is the Bodie of life it is quickninge or lifegeuinge Nowe he quickneth vs or geueth vs life as God the onely fonteine of life VVherefore suche speaches vttered in the scriptures of Christe whereby that appeareth to be attributed to the one nature whiche apperteineth to the other and contrariewise accordinge to that incomprehensible and vnspeakeable coniunction and vnion of the diuine and humaine naâ—ure in one persone are to be taken of him inseparably in as muche as he is both God and Man and not of this or that other nature onely as beinge seuered from the other For through cause of this inseparable vnion what so euer is apperteininge or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole persone And this done as the learned diuines terme it Per communicationem idiomatum And thus Cyrillus teacheth howe Christe maie be eaten not accordinge to the diuine but humaine nature whiche he tooke of vs and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature And yet not accordinge to his diuine nature onely as though that were separated from his humaine nature but his whole persone togeather God and Man And his pretious fleashe and bloude are adored for the inseparable coniunction of both natures into one persone whiche is Iesus Christe God and man VVhome God hath exalted as S. Paule saith and hath geuen him a name whiche is aboue al names that in the name of Iesus euery knee be bowed of the Heauenly and the Earthely thinges and of thinges beneathe and that euery tongue confesse that our Lorde Iesus Christe is in Glorie of God the Father that is of equal glorie with the Father And when God saithe S. Paule bringeth his firste begotten into the worlde he saithe And let al the Angelles of God Adore him S. Iohn writeth in his Reuelation that he hearde al creatures saye Blissinge Honoure Glorie and Power be to him whiche sitteth in the Throne and to the Lambe for euer And the fower and twentie Elders fel downe on their faces and Adored him that liueth vntil worldes of worldes The B. of Sarisburie I maruel M. Hardinge woulde bestowe so many waste woordes to so smal purpose These Authorities be al true and sauinge onely that of the Councel of Chalcedon touchinge Nestorius al truely alleged But euery thinge that is true maketh not by and by proufe sufficient in euery case Plinie the Seconde geueth good sadde counsel that whosoeuer wil take in hande to write a booke haue euermore a good eie vnto his Title or to the purpose whereof he writeth leaste he happen to wander and to renne at randon As nowe M. Hardinge séemeth to shoote faire although a greate waye from the Marke For in al these woordes there is no manner mention neither of the Sacrament nor of the Adoration therof nor of any other thinge thereto belonginge Onlesse M. Hardinge vpon occasion of these woordes wil reason thus The Sonne of man came downe from Heauen Ergo We must Adoure the Sacramente The woordes of Cyrillus be likewise true Christes Fleashe is ioyned with the Godhead and therefore it Naturally geueth life And when Christe saide I wil raise him vp at the last daie He meante euen as Cyrillus saith that his Fleashe that we eate shal raise vs vp at the last daie For what soeuer fauoure or mercie we haue from God we haue it onely by the Fleashe of Christe S. Augustine saith Mortalis factus est Immortalis ut peracta sua Morte nos faceret Immortales He that is Immortal became Mortal that through his Death he might make vs Immortal Againe he saith Nos non
as we tooke them before Sithe that we graunte faithfully that before Consecration it is Breade and VVine that Nature hath shapte but after Consecration that it is the Fleashe and Bloude of Christe that the Blessinge hath Consecrated In an other place he saithe that this is not the Breade which goeth into the Bodie 179 meaninge for Bodily sustenance but that Breade of life qui animae nostrae substantiam fulcit VVhiche susteineth the substance of our Soule The B. of Sarisburie The former of these two places may be easily discharged by that is answeared before to the woordes of S. Ambrose in the 3. Diuision hereof S. Augustine speaketh of the changinge and auancinge of the Natures of Breade and Wine vnto a Spiritual and Diuine vse and not of the abolishinge of the same As for Accidentes and Shewes standinge without Subiecte and Substance he saithe nothinge True it is The Breade before the Consecration was nothinge els but Bare and Common Breade nowe it is aâ—anced and made a Sacrament of Christes Bodie and Bloude not by Nature but by Consecration aboue Nature Chrysostome saithe Oculis intellectus ista perspiciamus Nihil enim Sensibile tradidit nobis Christus c. Sic in Baptismo Let vs beholde these thinges with the eies of our minde for Christe hath deliuered to vs nothinge that is Sensible c. So likewise in Baptisme I thinke M. Hardinge wil not denie but the Water in Baptisme is a thinge Sensible likewise that the Breade and Wine in the holy Mysteries or at the least the Accidentes and Shewes thereof are thinges Sensible But S. Chrysostome withdraweth vs from the Breade the Wine the Water and al other like thinges that be Sensible to the consideration of the Bodie and Bloude of Christ that are not Sensible in comparison whereof al the reste are consumed and seeme nothinge Touchinge the seconde place The woordes be written bothe in S. Augustine and also in a Booke that is commonly knowen by the name of S. Ambrose De Sacramentis the meaninge whereof nothinge toutcheth neither the Breade nor the Wine but onely the Bodie and Bloude of Christe whiche thereby are represented And therefore this place so vnaduisedly chosen can litle further M. Hardinges fantasie of emptie Accidentes hanginge I know not howe without Substance The woordes be plaine of them selfe without further Exposition Non iste Panis qui vadit in Corpus sed ille Panis vitae aeternae qui animae nostrae Substantiam fulcit Not this Breade that passeth into the Bodie but that Breade of euerlasting life that strengtheneth the Substance of our Soule M. Hardinge knoweth that the Sacrament is receiued into our Bodies Rabanus saieth Sacramentum ore percipitur in alimentum Corporis redigitur The Sacrament is receiued with the mouthe and is turned to the nourrishement of the Bodie But the Bodie of Christe as S. Cyprian saithe Est Cibus MeÌ„tis non Ventris is meate for the Minde not for the Belly So S. Augustine saith Panis iste interioris Hominis quaerit esuriem This Breade seeketh the hunger of the Inner Man Intus bibendo foelix sum Drinkinge in my harte within I am made happy Tertullian saith Ruminandus intellectu fide digerendus est That meate ought to be chewed with vnderstanding and to be digested with Faith Likewise Chrysostome Magnê° iste Panis qui replet MeÌ„tem non Ventrem This greate Breade that filleth the minde and not the belly Of this Breade S. Ambrose speaketh and not of the Sacrament that is receiued into the Bodie Wherefore it appeareth M. Hardinge was not wel aduised how litle this place woulde make for his purpose The Olde Father Origen saithe Accidit vt simpliciores quidam nescientes distinguere quae sint quae in Scripturis Diuinis Interiori Homini quae verò Exteriori deputanda â—int vocabulorum similitudine falsi ad ineptas quasdam Fabulas figmenta inania se contulerint It happeneth that simple folke beinge not hable to discerne what thinges they be in the Holy Scriptures that are to be applied to the Inner Man and what to the Vtter beinge deceiued by the likenesse of Woordes turne themselues to vaine imaginations and foolishe Pabâ—es M. Hardinge The. 6. Diuision No man can speake more plainely hereof then Cyrillus Hierosolymitanus an Olde Auctour who wrote in Greeke and is extant but as yet remaininge in written hande and commen to the sight of fewe learned men his woordes be not muche vnlike the woordes of the Schoole Doctours Praebetur Corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in specie siue figura Panis Item praebetur sanguis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christes Bodie saithe he is geuen vs in forme or figure of Breade Againe his Bloude is geuen vs in forme of VVine A litle after thâ—se woordes he saithe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ne menâ—em adhibeas quasi Pani vino nudis sunt enim haec Corpus sanguis vt Dominus pronunciauit Nam tametsi illud tibi sensus suggerit esse scilicet Panem Vinum nudum tamen firmeâ— te Fides ne gustatu rem diâ—udices quin potiùs pro certo ac comperto habe omni dubitatione relicta esse tibi impartitum Corpus sanguinem Christi Consider not saith this Father these as bare Breade and VVine For these are his Bodie and Bloude as our Lorde saide For although thy sense reporte to thee so much that it is bare Breade and VVine yet let thy Faith staie thee and iudge not thereof by thy taste but rather be right wel assured al doubte put aparte that the Bodie and Bloude of Christe is geuen to thee Againe he saithe thus in the same place Haec cum scias pro certo explorato habeas 180 qui videtur esse Panis non esse sed Corpus Christi item quod videâ—ur vinum non esse quanquam id velit sensus sed sanguineÌ„ Christi ac de eo Prophetam dixisse Panis Cor hominis confirmat firma ipse Cor sumpto hoc pane vtpote Spirituali VVhere as thou knowest this for a very certeÌ„tie that that which seemeth to be VVine is not VVine al be it the sense maketh that accoÌ„pte of it but the Bloude of Christ and that the Prophete thereof saide Breade strengtheneth the harte of man strengthen then thee selfe thy harte by takinge this Breade as that whiche is spiritual And in the .3 Catechesi this Father saith Panis Eucharistiae post inuocationem Sancti Spiritus non amplius est Panis nudus simplex sed Corpus c. The Breade of the Sacrament after praier made to the Holy Ghost is not bare and simple Breade but the Bodie of Christe No we sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe we ought to beleeue and to be verily assured that the Breade is no more Breade after Consecration but the very
the heathen Poetes imagin that Atlas holdeth vp the Heauens But for God the Creatour and Cause of al Causes to come from Heauen to holde vp Accidentes it seemeth a very simple Seruice M. Hardings reason standeth thus God is Omnipotent Ergo Accidentes in the Sacrament stande without Subiecte M. Hardinge The .9 Diuision And that this beinge of Accidentes without Substance or Subiecte in this Sacramente vnder whiche the Breade not remaininge the Bodie of Christe is Present maye the rather be beleeued it is to be considered that this thinge tooke place at the firste Creation of the worlde after the Opinion of some Doctours VVho doo affirme that that first light whiche was at the beginninge vntil the fowrth daye 182 was not in any Subiecte but susteyned by the power of God as him liked For that first light and the same were as whitenes and a Bodie whited saithe S. Basile Neither then was VViclef yet borne who might teache them that the power of God can not put an Accident without a Subiecte For so he saith in his booke De Apostasia Ca. 5. as Coclaeus reporteth Hereof it appeareth out of what roote the Gospellers of our Countrie springe VVho smatchinge of the sape of that wicked tree and hereby shewinge their kinde appointe boundes and borders to the power of God that is infinite and incomprehensible And thus by those Fathers we maye conclude that if God can susteine and keepe Accidentes with Substance he can so doo without Substance The B. of Sarisburie It is greate violence to force an ancient Father to beare false witnes and specially against him self This reporte of S. Basiles meaninge is as true as is that longe peeuishe Fable so often alleged vnder the name of Amphilochius that is to wite a vaine Shewe without Substance And bicause M. Hardinge onely nameth Damascene and Paulus Burgensis in his Margin as beinge afrayde to touche their woordes he maie remember that Damascene saith Non aliud est ignis quà m lux vt quidam aiunt The Fier is nothinge els but the light as some menne saie And Burgensis saith Quidam tradunt lucem fuisse nubem lucidam Some menne write that the light was a Bright Clowde By these expositions it appeareth that either the Fiere or the Clowde was a Subiecte to receiue the light Certainely neither Burgensis nor Damascene nor Basile euer saide that the light stoode without a Subiecte Therefore that note in the Margin might wel haue benne spared But it is an easy mater with shewe of names to deceiue the simple S. Basile saith The light was in the worlde before the Sonne was made Therefore it was and had his Beinge without the Sonne His woordes stande thus Aliud quidem est c. The brightnes of the light is one thinge and the Bodie Subiecte vnto the same that is the Sunne is an other thinge And saie not nowe vnto me It is impossible to diuide these thinges a sundre For I saie not that thou or I canne possibly diuide the Bodie of the Sonne from the Light Yet notwithstandinge the thinges that we maie parte a sundre onely by Imagination the same thinges God the Creatour of Nature is hable to sunder verily and in deede Hereof M. Hardinge geathereth his reasons thus The Light was not in the Sonne Ergo It was in Nothinge It was not in the Sonne Ergo It was not in the Ayre It was not in the Sonne Ergo It was an Accident without a Subiecte This erroure commeth of the Equiuocation or double takinge of this Woorde Beinge in For one thinge may be in an other as in an Instrument as the Light is in a Candle whiche is the similitude that Basile vseth The same thinge maie be in an other as in a Subiecte as Light in the Aire This diuersitie considered now let vs weigh M. Hardinges reason The Light saith he was not in the Sonne as in an Instrument to carrie it aboute the world Ergo It was not in the Ayre as in a Subiecte This argument seemeth very Light A man maie easily and sensibly with his fingers féele the folie of it in the Darke Verily S. Basiles woordes to the contrary shine so cleare that I maruel M. Hardinge coulde not or woulde not sée them For thus he writeth before in the same Booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrabatur aër vel potiùs lumen sibi totum in totum permistum habuit The Ayre was lightened or rather it had the whole Light wholy Mingled with it self Againe he saith The worlde was inuisible bicause the Ayre was without lighte S. Basile saithe The Lighte was in the Ayre and that wholy through the whole as in a Subiect Yet M. Harding forceth S. Basile to saie contrary to him self The Light was onely an Accident without Subiecte and was staied in nothinge Nowe iudge thou good Christian Reader what credite thou maist geue to M. Hardinges woordes in reportinge of the Ancient Doctours But he saith Goddes power is Infinite and Incomprehensible Therefore he is hable to susteine Accidentes This erroure springeth of misunderstandinge S. Basiles woordes For where as S. Basile writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dies tum fiebat non per motum Solarem sed diffuso illo primigenio Lumine The daie was made not by the moouinge or passinge of the Sonne but by powringe abroade the first Light It appeareth that in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is powred abroade M. Hardinge by erroure read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is Borne vp or Susteined But he maie not wel mainteine his Accidentes by shiftinge of woordes or by misunderstandinge or corruptinge of his Doctours That is here alleged of Wiclife and of his ofspringe as it sheweth muche Choler so it maketh smal proufe We knowe that God is Omnipotent and hable not onely to susteine Accidentes but also to restoare the Deade from the graue yea although he be putrified within him self fight against the Sprite of God But Tertullian saith Non quia omnia potest facere ideò credendum est illum fecisse sed an fecerit requirendum We maie not beleue that God hath donne al thinges bicause he canne doo them But rather we must see whether he haue donne them or no. For Argumentes taken of Goddes Omnipotent Power were a readie Buckler in olde times to serue Praxeas and Eutyches and other like Heretiques FINIS THE ELEVENTHE ARTICLE OF DIVIDINGE THE SACRAMENTE The B. of Sarisburie Or that the Prieste then Diuided the Sacramente in Three partes and afterwarde receiued al him self alone M. Hardinge The .1 Diuision Of the Priestes receiuinge the Sacramente him selfe alone ynoughe hath beene saide before This terme Al here smatchethe of spite For if any deuoute person require to be partaker with the Prieste beinge woorthely disposed and examined he is not tourned of but with al gentlenes admitted And in this case the Priest is not to be charged
Sacrifice of the Bodie and bloud of our Lorde Iesus Christe whiche the Priest offereth on the aultar Next the trueth and real presence of the Bodie and Bloud of our Lorde in the Sacrifice offered Then Aultars whiche this Councel calleth diuine or holy for the diuine and holy thinges on them offered the Bodie and Bloud of Christ. Furthermore the 200 multitude of Masses in one day For they speake of many Sacrifices that is many Masses Plurima Sacrificia Lastly Priuate Masses For the woordes nec ipse Sacrificans rightly construed and weighed importe no lesse For where as no woorde in this Decree is vttered whereby it may appeare the people to be of necessitie required to receiue if the Priestes had receiued them selues at euery Masse no faulte had beene founde And if the people had receiued without the Priestes in this case it had been reason this Decree should otherwise haue been expressed And so it is cleare that at that time Priuate Masses were saide and doone The B. of Sarisburie The authoritie and credite of this Councel of Toledo is no parte of our question It was holden almoste seuen hundred yéeres after Christe And of greater Antiquitie M. Hardinge is hable to allege none Whiche thinge I trust the indifferent and discrete Reader wil wel remember Concerning these fiue notes whereof one onely toucheth this purpose As this Councel saithe The Priest offereth the Sacrifice at the Aultar or Holy Table euen so Leo saithe Euery of the whole Faithful people likewise offereth vp the same Sacrifice I say not any other but the very selfe same Sacrifice and that in as ample manner as it is offered by the Priest Touchinge Real presence M. Harding seemeth to doo as Children sometimes vse to doo that imagin horsemen and Banners and other strange miracles in the Cloudes It is onely his owne fantasie For there is no suche woorde or mention in the Councel The mater of Aultars is already answeared Priuate Masses and also Multitudes of the same consideration euermore had to the computation of the yeeres might easily be graunted without hinderance Yet hath not M. Harding in the space welneare of seuen hundred yeeres hitherto founde in one Churche more then twoo Masses in one daie al this his greate studie and trauaile therein taken notwithstandinge But the woordes of the Councel be plaine Plurima Sacrificia that is many Sacrifices and therefore saithe M. Hardinge many Masses Hereby it may appeare that M. Hardinge either considereth not his booke or els hath no great regarde to that he writeth His owne bookes wil reprooue his ouersight and shewe how much he is deceiued For Plurima in this place signifieth not Many that is neither sixe nor fiue nor foure nor three but onely twoo And for trial hereof I reporte me to the Glose it selfe vpon the Decrées The woordes be these Noâ—a hâ—c plurima dici de duobus Quia plura non licet Marke here that this woorde Plurima is spoken onely of two For to say moe Masses then â—woo it is not lawful M. Hardinge The .10 Diuision Now if M. Iuel refuse and reiecte the auctoritie of the Churche represented in that Councel then he giueth vs a manifest notice what marke we ought to take him to be of Then may we saie vnto him the woordes of S. Paule Nos talem consuetudinem non habemus nec Ecclesia Dei VVe haue no suche custome neither the Churche of God hath not to condemne the Churche And in this case he must pardon vs if accordinge to the precepte of Christe for that he wil not heare the Churche we take him for no better then a heathen and a Publicane The B. of Sarisburie To these simple Premisses M. Hardinge hath laied a large Conclusion If we heare not him and his Churche then are we Heathens and Publicanes God knoweth This is a very poore Brauerie In the Schooles it is called Petitio Principij and Fallacia Accidentis a deceiteful kinde of reasoninge without either grounde or good order I neede not to open it it is knowen vnto Children But doeth M. Hardinge thinke that euery man is an Heathen that reprooueth errour that discloaseth the Man of Sinne wisheth the Reformation of Goddes Churche Christe saide vnto the Scribes and Phariseis You haue made the house of God a denne of Theeues Hieremie saithe The labourers them selues haue trodden downe and torne the Vine of the Lorde The Prophete Esaie saithe Your Siluer is turned into Drâ—sse S. Bernarde saithe of the Bishoppes in his time Pro Mercenarijs habemus Diabolos c. In steede of hirelinges we haue Diuels from the toppe to the toe there is no parte leafte whole in the Churche of Rome Nicolaus de Clauengijs saith Calamitosa desolatio est in domo Dei There is a miserable desolation in the House of the Lorde Pigghius confesseth there be abuses in the Priuate Masse Latomus confesseth there is an errour in the Administration in One Kinde And wil M. Hardinge knowe al these by his owne priuie Marke Or muste Christe Hieremie Esaie S. Bernarde Pigghius and Latomus be taken for no better then Heathens and Publicanes Certainely touchinge these pluralities of Masses and this shameful profanation and waste of Goddes Holy Mysteries bothe Christe and his Apostles and al the Olde Catholique Fathers of the Primitiue Churche wil saie Nos huiusmodi consuetudinem non habemus nec Ecclesia Dei We haue no suche custome neither the Churche of God And to the wilful mainteiners of the same Christe wil saie Frustra colitis me docentes doctrinas praecepta hominum Ye woorship me in vaine teachinge the Doctrines and Commaundementes of men And where as M. Harding ye countenance and furnishe your errours by the name of the Churche Remember S. Iohn saithe Make no vauntes that ye be the Children of Abraham For God is hable euen of the stoanes to raise vp Children vnto Abraham And the Angel saithe in the booke of Reuelations Dicunt se esse Iudaeos noÌ„ sunt Sed sunt Synagoga Satanae They name them selues Iewes that is the people of God â–ª but they are not They are the Synagoge of the Diuel Now good Christian Reader that thou maiste sée how vainely M. Hardinge hath wandred throughout this whole treatie it may please thée to remember my first Negatiue Proposition touchinge the same whiche in effect is this They are not hable to shewe that within sixe hundred yeeres after Christe there were fiue Masses saide anywhere in any one Church in one daie throughout the worlde In whiche proposition twoo pointes are specially touched the number of Masses and the number of yéeres To prooue the Affirmatiue hereof M. Hardinge hath alleged the Councel of Antisiodorum and the Councel of Toledo either of them beinge without the compasse of sixe hundred yéeres He hath also alleged Leo an ancient Bishop of Rome
preachinge of the Gospel was denied vnto them by the iust iudgement of God as vnto men vnwoorthy of any Spiritual vnderstandinge Thus M. Hardinge the better to winne his purpose is contented to say that al the people of God him selfe onely with a fewe others excepted are blinde reprobate accursed of God forsaken and leafte in hardenesse of their hartes vnwoorthy of Spiritual vnderstandinge geuen ouer into a wicked minde like to Pharao like to Antichriste So muche is the simple Laie People beholden to him But Gerson a Doctour of M. Hardinges owne Companie saithe Licet Iudicium Conclusiones Fidei authoritatiuâ— spectent ad Praelatos Doctores tamen ad alios quà m ad Theologos potest deliberatio pertinere sicut cognitio super his quae Fidem respiciunt ita etiam vt ad Laicos hoc possit extendi plus aliquando quà m ad multos Clericorum Al be it the Iudgement and the Conclusions of Faithe pertaine by authoritie vnto the Prelates and Doctours Yet the Consideration and weighing of the same may pertaine as wel vnto others as also knowledge touchinge those thinges that pertaine vnto the Faith Whiche knowledge and iudgement may also be extended vnto the Laie people and that better oftentimes then to many Priestes So Panormitane saith Magis credeÌ„dum est Laico afferenti Scripturas quà m Papae Concilio Generali We ought more to beleeue a Lay man if he bringe the authoritie of the Scriptures then the Pope and a General Councel By these it is euident that God hath not excluded the Laye People that beléeueth in him from the vnderstandinge of his Holy Secretes Hugo Cardinalis expoâ—ndeth these woordes in this wise Vobis datum est vobis qui libenter auditis Fidem habetis Vnto you it is geuen vnto you that are glad to learne and haue Faithe And the very ordinarie Glose saithe thus Vobis qui Fideles estis Sed Pharisaeis incredulis Sancta non sunt danda Vnto you that are Faithful it is geuen But vnto the vnfaitheful Phariseis Holy thinges may not be geuen And where M. Hardinge saithe The knowledge of these Mysteries partaineth onely vnto the Apostles of Christe and to their Successours pleaseth it thée good Reader to vnderstande that by M. Hardinges owne Decrée the Successours of the Apostles be neither Priestes nor Deacons nor Monkes nor Freers nor Cardinalles but onely Bishoppes For so it is limited by Anacletus Episcopi Apostolorum Domini Presbyteri verò Septuagintaduorum Discipulorum locum tenent Bishoppes are in the place of the Apostles and Priestes are in the place of the three scoare and twelue Disciples Thus M. Hardinge hath taken greate paines to shutte out bothe him selfe and the greattest parte of his Clergie and al the whole people from the Mysterie of the Kingedome of Heauen M. Hardinge The .7 Diuision It is reported by sundry 206 auncient VVriters of great Auctoritie that amonge the people of Israel the seuentie Elders onely coulde reade and vnderstande the Mysteries of the Holy Bookes that we cal the Bible For where as the letters of the Hebrewe tongue haue no Vocalles they onely had the skil to reade the Scripture by the Consonantes And thereby the Vulgare people were kepte from readinge of it 207 by special Prouidence of God as it is thought that Preciouse stoanes shoulde not be caste before Swine that is to say suche as be not called thereto as beinge for their vnreuerent curiositie and impure life vnwoorthy The B. of Sarisburie Notwithstandinge M. Hardinges allegation were true yet S. Hilaries iudgement touchinge the Hebrewe tongue were not greate For writinge vpon the same Psalme he muche mystaketh this Hebrewe woorde Bereschith as a man vnskilful in that language and S. Hierome reproueth him likewise for mystakinge this Hebrewe woorde Osanna But M. Hardinge as otherwise his wonte is muche misreporteth his Authoure For S. Hilarie saith no suche thinge Thus onely he saith that these thrée scoare twelue Doctours or Elders were menne of greate knowledge and therefore alloweth wel of their iudgement Touchinge the first inuention and vse of the Prickes it is thought the Rabines them selues doo not agrée Some saie they were deliuered to Moses in the Mounte Some saie they were inuented by Esdras Some by the Tabarites whiche were the Canonistes of the Iewes or Doctours of Traditions Howe be it what so euer it were the case is not muche Material But to saie that in al the whole Countrie of Iewrie a fewe onely excepted noman was hable to reade the Hebrewe tongue in M. Hardinge beinge so wel learned in the same it must needes be thought either a greate ouersight or els some other greater faulte For he knoweth that God commaunded euery of the people to write the Woordes of the lawe in the postes of their doores in the Borders of their coates Likewise God commaunded that who so woulde put awaie his wyfe should first write a bille of diuorse so put her from him If M. Hardinge wil saie Some one or other of these learned Elders or Doctours might write it for them Yet it is written thus in the Booke of the Machabees Coepit populus Israël Scribere in tabulis The people of Israel began to Write in their tables It is written of Mardocheus That he wrote al that happened That Hieremie wrote the plagues that were comminge and that Baruch wrote the woordes of Hieremie And in the Gospel the wicked Steward saith vnto the debter Take thy bille sitte downe and write Nowe let M. Hardinge coÌ„sider howe could al these Write onles they coulde Reade and yf they coulde not Reade to what ende shoulde they Write Uerily it appeareth not that any of these was of the thrée scoare and twelue Elders Likewise Kinge Iosias founde the Booke of the Lawe in a walle and Read it When Christe Read and expounded the Prophete Esai in the Synagoge the people marueiled not at his Readinge for that was common but onely at his Exposition Philip said vnto the Chamberlaine Intelligis ea quae legis Vnderstandest thou that thowe Readest And wheÌ„ Christ suffered vpon the Crosse S. Iohn saith Hunc titulum multi Iudaeorum legerunt Many of the Iewes Read that Title And wherefore did the Rabines take order that none of the Laye People before they came to certaine yeeres of age shoulde Reade either the first Chapter of Genesis or the Booke of Canticles or certaine Chapters of the prophete Ezechiel if none of al the people vnderstoode the Prickes or Uowelles nor â—oulde Read any thinge at al Yf there were nothinge els yet this thing onely is sufficient to discrie M. Hardinges errour The Rabines saie that in euery towne within the whole couÌ„trie of Israel there was a Schoole that in Ierusalem there were foure hundred Schooles And wil M. Hardinge haue vs beleue that in so many Schooles there was
people should not reade them But the godly and first Christened Emperour Constantinus caused the Bible to be written out and to be sent abroade into al Kingedomes Countries and Citties of his Dominion Kinge Adelstane the Kinge of Englande caused the Bible to be Translated into the Englishe tongue S. Hierome Translated the same into the Sclauon Tongue Ulphilas likewise into the Gotthian tongue Whereto Socrates addeth also these woordes Instituit Barbaros vt discerent sacra eloquia He gaue occasion to the Barbarous people of that Countrie to learne the Scriptures M. Hardinge The .14 Diuision Yet it is not meante by them that the people be keapte wholy from the Scripture so as they reade no parte of it at al. As the whole in their opinioÌ„ is to stroÌ„ge a meate for their weake stomakes so much of it they may right holesomely receiue and brooke as that whiche perteineth to pietie and necessary knowledge of a Christian man VVherein they woulde the examples of the Olde Holy Fathers to be folowed S. Augustine hath gathered togeather into one booke al that maketh for good life out of the Scriptures whiche booke he intituled SpeculuÌ„ that is to say a Myrrour or a lookinge glasse as Possidonius witnesseth in his life S. Basile hath set foorth the like argument almost in his fourescoare moral rules perteininge altogeather to good manners S. Cyprian also hath doone the like in his three Bookes Ad QuirinuÌ„ Suche godly Bookes they thinke to be very profitable for the simple people to reade The B. of Sarisburie Here M. Hardinge alloweth the people to reade the Scriptures how be it not what they list but with restrainte and at deliuerie that is to saye not cases of question or perteining to Knowledge but onely maters belonginge to manners and order of life And so he reserueth Knowledge to him selfe and his Brethren and leaueth Good Life vnto the People Touching the Bookes of S. Augustine S. Basile and S. Cyprian it is vntrue that they were written namely and purposely for the Unlearned Or if they were why are they not Translated Why are they not deliuered vnto the people for whose sakes they were written Moreouer it is vntrue that in these Bookes is conteined onely mater of life manners and nothing perteining to Religion For the first woordes in this booke of S. Augustine called Speculum are these Non facies tibi Sculptile Thou shalt make to thee selfe no grauen Image whiche is now a Special case of Religion And the greatest parte of S. Cyprians Booke Ad Quirinum conteineth a ful disputation of Christes Incarnation Natiuitie and Passion and other like cases of Religion against the Iewes Touching S. Basile as he wrote this Booke of Moralles concerning Manners so he had written an other Booke before concerning Faith and bothe these Bookes for the people He maketh his entrie into his Moralles with these woordes Cùm de Sana Fide in PraecedeÌ„ribê° sufficienter ad praesens dictuÌ„ esse putemê° c For as much as I thinke I haue intreated sufficiently in my former bookes coÌ„cerning Faith c. Therefore this Assertion was vntrue and so no firme grounde for M. Harding to stande vpon Neither did any of the Olde Fathers euer withdraw the people from the Uniuersal and free reading of Gods Woorde and restraine them onely to such shorte Collections S. Basile saithe The Scriptures are like vnto a Shoppe ful of Medicines for the Soule where as euery man may freely take not onely one kinde of salue but also a special and a peculiar remedie for euery soare And Irenaeus saith De omni ligno Paradisi manducate id est ab omni Scriptura Diuina manducate Eate yee of al the fruite of Paradise that is to say Eate ye not onely of maters concerning maÌ„ners but also of euery parte of the holy Scriptures How be it by M. Hardings iudgement the people may learne the .x. Commaundementes but may not meddle with their Crede M. Hardinge The .15 Diuision But how muche and what parte of the Scripture the common people may reade for their confort and necessary instruction and by whome the same may be Translated it belongeth to the iudgement of the Churche VVhiche Churche hath alreadie condemned al the vulgare Translations of the Bible of late yeeres 210 for that they be founde in sundrie places erroneous and partial in fauour of the Heresies whiche the Translatours mainteine And it hath not onely in our time condemned these late Translations but also hitherto neuer allowed those fewe of olde time I meane S. Hieromes translation into the Dalmatical tongue if euer any suche was by him made as to some it seemeth a thinge not sufficiently prooued And that whiche before S. Hierome Vlphilas an Arian Bishop made and commended to the Nation of the Gothes who first inuented letters for them and proponed the Scriptures to them translated into their owne tongue and the better to bringe his ambassade to the Emperour Valens to good effecte was perswaded by the Heretikes of Constantinople and of the Courte there to forsake the Catholike Faithe and to Communicate with the Arians makinge promise also to trauaile in bringinge the people of his Countrie to the same secte whiche at length he perfourmed moste wickedly The B. of Sarisburie M. Hardinge alloweth the people to reade certaine parcels of the Scriptures for their comforte but yet he alloweth them no Translation that is to say he alloweth them to eate the kernel but in no wise to breake the shale By these it appeareth that of sufferance and special fauour the simple ignorant people maye Reade the Woorde of God in Latine Gréeke or Hebrew but none otherwise The Churche saith M. Hardinge for the space welneare of sixteene hundred yeeres neuer yet allowed any manner Translation in the Uulgare tongue Yet notwithstanding it is certaine that the Churche not only in the Primitiue time vnder the Apostles and holy Fathers but also longe sithence hath bothe suffered and also vsed the Uulgare Translations in sundrie tongues Whereof wee may wel presume that the Churche then allowed them And that the Scriptures were not onely in these three tongues Greeke Hebrew and Latine it appeareth by S. Hierome that saithe The Psalmes were Translated and songe in the Syrian Tongue by S. Basile that affirmeth the same of the Palestine Thebane Phenike Arabike and Libyke toÌ„gues By Sulpitius in the life of S. Martine that seemeth to say The Lessons and Chapters were Translated and readde openly in the Churches of Fraunce in the Frenche Tongue And by Isidorus that auoucheth the like of al Christian tongues M. Hardinge misliketh the Translation of Ulphilas into the Gotthian tongue for that the Authour was an Arian Notwithstanding it appeareth not that euer the Churche misliked it But by this rule he may as wel condemne al the Greeke Translations what so euer of Symmachus of Aquila of Theodotion and of the Septuagintes the whole
is vaine and puffeth vp the minde God make vs learned to the Kingedome of God that wée maie humble al our knowledge to the obedience of Faithe It reioiceth mee mutche that ye saie ye loue mée and in respecte of our olde frendship and loue haue thus written to mée Howe be it our olde priuate frenship néedid not so many publique witnesses Ye saie Ye wil folowe the later parte of Chiloes Counsel Oderis tanquam amaturus Hate so as afterwarde thowe maiste loue Bytweene whiche your two saieinges of hatinge and louinge I knowe not howe yowe include a plaine contradiction Onlesse ye wil saie Ye can hate and loue in one respecte bothe togeather But I take it in the best sense wherein I doubt not but ye meante it Howe be it touchinge your frendly aduise I maie answeare yowe likewise with an other péece of Chiloes Counsel Obsequendum est amicoâ— vsque ad aras A man maie folowe his frendes Counsel so it be not either against God or against his Conscience The people of Alexandria saide vnto Timotheus Eâ—si non communicamus tecum tamen amamus tâ— Although wee Communicate not with yowe yet wee loue yowe notwithstandinge Ye promisse to deale herein without either gal or bitternesse For that as yowe saie Glikes Nippes and Scoffes Bittes Cuttes and Gyrdes these be your woordes becomme not your stage And doubtelesse sutche kinde of dealinge as it is moste commendable in it selfe so it seemeth moste sitting for them that traueile in Goddes causes Christe saithe Learne of mee for I am meeke and gentle But whoe 's woordes then be these M. Hardinge From what Sprite haue they procéeded Upon what stage were they spoken These woordes I saie wherewith ye seeme so mutche so often to solace your selfe to refreasshe your Sprites Goliath Thersites Rasshe Presumptuous VVicked Vnlearned Ignorant Peeuishe Lucians Scoffers Coggers Foisters Pearâ—e Insolente Vaunters Braggers Sectaries Schismatiques Heretiques Sacramentaries Newe maisters Newe Fanglers False reporters Sclaunderers of the Churche Terrible seducers The Enimies of the Sacrifice The Enimies of the Churche The Ministers of the Diuel Sitters in the Chaire of Pestilence Monsters Heathens Publicanes Turkes Infidelles Antichristes and Forerenners of Antichriste These woordes be yours M. Hardinge not onely for that they be vttered by yowe but also for that they perteine directely and properly vnto your selfe With these and other like pearles ye haue thorowly besette your whole Booke that it might the more glitter in the eie of your Reader Herewith your stage is fully freight Some man woulde thinke it were Vetus Comoedia So faitheful ye seeme to be in kéepinge your promise Yf ye vtter sutche woordes of pure loue and frendship what then maie wée looke for yf ye once beginne to hate They say the Scorpion embraceth louingely with his feete but smiteth his poison with his taile Thus ye suffer the teÌ„pestes of your affections sometimes to blowe you oute and to tosse yowe of from the shoare In a man of professed grauitie reasons had benne more conueniente then reproches Sutche eloquence might better becomme some of your yonger Iannizers who as their frendes saie here haue not yet learned to speake otherwise As for these woordes and these stages they maie not wel chasâ— vs awaie from the Gospel of Christe Yt is not needeful for vs to heare your good reportes but it is most needeful for vs to speake the Trueth The aduertisement that yow allege out of Salomon There is a waie that vnto a man seemeth right but the ende thereof leadeth to damnation is common toucheth vs bothe aswel yowe as mee or rather somewhat more yowe then mee Ye were once deceiued before by your owne confession But they that haue indifferently weighed the causes and suddainesse of your change haue thought ye are as mutche or rather mutche more deceiued nowe Marke I beséeche yowe M. Hardinge what ye were lately and what ye woulde nowe seeme to be what waie ye trodde then and what waie ye â—reade nowe The difference is no lesse then is bitweene Light and Darknesse Life and Deathe Heauen Hel â–ª So greate a change would require some good time of deliberation But if ye be thorowly changed as yow saie and if ye be touched in deede either with theâ— zele of God or with the loue of your brethren be not then ashamed to telle vs what thinges God hath donne for yowe Let your Reader vnderstande that yow your selfe sometime were that man of whom Salomon speaketh That yow sometime were in a waie that seemed right and yet the ende thereof leadde to damnation That yow sometime bent your whole harte and studie to deface the Churche of God That yow preached so many yeeres togeather directly contrary to your conscience That yow sometime witingly and willingly and of purpose and malice deceiued Goddes people That yow sometime were the Minister of the Diuel â–ª a Turke an Heathen an Infidel a Forerenner of Antichriste and that from this rueful state ye were suddainely changed not by readinge or conference of the Scriptures or Anciente Fathers but onely for that ye sawe the Prince was changed Thus must ye deale M. Hardinge yf ye deale truely So wil your frendes thinke ye dissemble not nowe as yow did before but are mooued onely of true zele pure conscience Certainely either as wee saie ye are nowe deceiued or at the leaste as your selfe must needes graunte not longe sithence ye were deceiued And S. Augustine saithe Hoc est erroris proprium vt quod cuique displicet id aliis quoque oportere existimet displicere This is the very nature of Errour that what so euer misliketh any man he thinketh al others shoulde likewise mislike the same Sutche is the miserie of Adams children their harte is euermore inclined vnto il and errour Hereof false prophetes oftentimes take occasion to saie Good is Il and Il is Good Light is Darknesse and Darknesse is Light And oftentimes the people is wilfully leadde awaie and cannot abide to heare sounde Doctrine but turneth their eares to heare Fables Therefore Salomons counsel is wise and good And for that cause wee truste not our owne eies to choose our waie but wee calle vnto God with the Prophete Dauid O Lorde shewe vs the waie that wee maie walke in Wee seeke vnto him that saithe I am the Waie the Trueth and the Life I am the Light of the World who so foloweth mee walketh not in darknesse but hath the Light of Life And wee thanke God that with his Daiespringe from aboue hath visited vs and directed our feete into the waie of peace into the same waie that Christe hath shewed vs and the holy Apostles and anciente Catholique Fathers haue trodden before vs. Touchinge your exhortation to humilitie and the denieal of my learninge whiche I trust of your parte proceedeth from a meeke and humble sprite I maie safely denie that thinge that I neuer auouched It cannot
were Bishop in Millaine two and twentie yéeres and more beinge also so holy a man as few the like in those daies yet M. Hardinge can not learne that euer he saide priuate Masse but onely when he lay breathlesse in his death bedde M. Hardinge The .23 Diuision Nowe that I haue thus proued the single Communion I vse their owne terme I desire M. Iuel to reason with me soberly a woorde or twoo Howe say you sir Doo you reproue the Masse or doo you reproue the Priuate Masse I thinke what so euer your opinion is herein your answeare shal be you allowe not the Priuate Masse For as touchinge that the oblation of the Bodie and Bloude of Christe done in the Masse is the Sacrifice of the Churche and proper to the newe Testament 33 commaunded by Christe to be frequented accordinge to his institution if you denie this make it so light as you liste al those authorities whiche you denie vs to haue for proufe of your greate number of articles wil be founde against you I meane Doctours general Councels the most auncient the examples of the primitiue Churche the Scriptures I adde further reason consent vniuersal and vncontrolled and tradition If you denie this you must denie al our religion from the Apostles time to this day and now in the ende of the worlde when iniquitie aboundeth and charitie waxeth colde when the Sonne of man cominge shal scarsely finde faithe in the earthe beginne a newe And therefore you M Iuel knowinge this wel yenough what so euer you doo in deede in woorde as it appeareth by the litle booke you haue set foorth in printe you pretende to disallowe yea most vehemently to improue the Priuate Masse The B. of Sarisburie Hitherto M. Hardinge hath brought Doctours without Reason nowe he bringeth Reason without Doctours And howe say you sir saithe he Doo you reproue the Masse Or doo you reproue Priuate Masse I trust he hath not so soone forgotten wherof he hath discoursed al this while Neither dothe the mater reast vpon that pointe what I liste to allowe or disallowe but what he can proue or not proue by the Scriptures and by the auncient Councels and Fathers But marke wel good Christian Reader and thou shalt sée how handesomely M. Harding conueieth and shifteth his handes to deceiue thy sighte Firste he hath hitherto foreborne bothe the name and also the proufe of Priuate Masse and onely hath vsed the woordes of Sole Receiuinge and Single Communion and so hath taken paines to proue that thinge that was neuer denied and that thinge that we denie and wherein the whole question standeth he hath leafte vtterly vntouched Now he demaundeth whether I reproue the Masse or the Priuate Masse what meaneth this that Priuate Masse and Sole Receiuing be so sodainely growen in one Surely M. Hardinge wel knoweth that the nature of these woordes is not one Neither who so euer receiueth alone dothe therefore of necessitie say Priuate Masse This so sodaine alteringe of termes may bréede suspicion That he further interlaceth of the Sacrifice of the Newe Testament is an other conueyance to blinde thy sight as vtterly nothinge makinge to this purpose For neither doth the Sacrifice importe Priuate Masse nor dooth Sole Receiuinge implie the Sacrifice Yet for shorte aunsweare we haue that onely Sacrifice of the Newe Testament that is the Bodie of Iesus Christ vpon the Crosse ▪ that Lambe of God that hath taken awaye the sinnes of the worlde The vertue of whiche Sacrifice endureth for euer To this euerlastinge Sacrifice the Sacrifice that is imagined in the Masse is méere iniurious And where as M. Hardinge saith If you denie this you must denie al our Religion from the Apostles time vntil this day These be but emptie woordes without weigh and proue nothinge In my litle Booke saith he I disallowe the Priuate Masse If he fynde faulte with my Booke for that it is litle he might consider it is but a Sermon and therefore no reason it shoulde be great Yet is it a great deale longer then eyther Hippolytus Martyr or the fable of his Amphilochius of whom notwithstandinge their shortnesse he maketh no smal accompte And where he saithe I dissallowe Priuate Masse I disallowe that thinge that infinite numbers of Godly and learned men haue disallowed and that M. Hardinge him selfe not longe sithens openly and earnestly disallowed bothe in Schooles and Pulpittes vntil he was sodainely perswaded to the contrary onely by the alteration of the state Of these twoo woordes Priuate Masse I can no better saye then S. Gregorie sometime saide of that Antichriste shoulde be called Deus God Si quantitatem vocis perpendimus sunt duae syllabae sin pondus iniquitatis vniuersa pernicies If wee weight the quantitie of the woorde they are but two syllables but if we wey the weight of the wickednesse it is an vniuersal destruction M. Hardinge The .24 Diuision Vpon this resolution that the Masse as it is taken in general is to be allowed I enter further in reason with you and make you this argument If Priuate Masse in respecte onely of that it is Priuate after your meaninge be reproueable it is for the single Communion that is to saie for that the priest receiueth the Sacrament alone But the single Communion is lawful yea good and godly Ergo the Priuate Masse in this respecte that it is Priuate is not reproueable but to be allowed holden for good and holy and to be frequented If you denie the firste proposition or Maior then muste you shewe for what els you doo reproue Priuate Masse in respecte onely that it is Priuate then for single Communion If you shewe any thinge els then doo you digresse from our purpose and declare that you reproue the Masse The Minor you cannot denie seinge you see howe sufficiently I haue proued it And so the Priuate Masse in that respecte onely it is priuate is to be allowed for good as the Masse is The B. of Sarisburie Out of al these former authorities of Tertullians Wife Monkes in the wildernesse Laye menne Wemen and Boyes M. Hardinge geathereth this conclusion whiche as he woulde haue folke thinke standeth so soundely on euery side that it cannot possibly be auoided The Priuate Masse is single Communion Single Communion is lawful Ergo Priuate Masse is lawful This Syllogisme vnto the vnskilful may séeme somewhat terrible as a visard◠vnto a childe that can not iudge what is within it But M. Hardinge that made it knoweth it is vaine and woorthe nothinge And that it may the better appeare I wil open the errour by an other like The Ministration of Priuate Masse is a single Communion Single Communion is lawful for a woman Ergo the Ministration of Priuate Masse is lawful for a woman It is al one kinde of argument of lyke forme and like termes And as this is deceiteful so is the other likewise deceiteful The errour is in the Seconde Proposition whiche is called the
neither of the Scriptures nor of the olde Fathers Howe be it Christes example in dooinge and commaundement to doo the same may not be taken for a shewe or Accident but for the effecte and Substance of his Supper Doo this saithe Christe the same that you haue seene mee doo Take Blisse Breake Diuide in my remembrance Whiche woordes S. Chrysostome expoundeth thus Hoc facite in memoriam beneficij mei salutis vestrae Doo this in remembrance of my benefite and of your Saluation This is no Accident or light fantasie that may be leafte at our pleasure but the very substantial pointe of that Sacrament whiche we are specially commaunded to continue vntil he come and for wante whereof S. Paule saithe that Supper is not the Lordes Supper Certainely Alexander of Hales and Humbertus two of M. Hardinges owne Scholastical Doctours are ful againste him in this pointe Alexander saithe Consecration is for the Communion therefore of bothe the Communion is the greater Humbertus saith Hoc quoticscunque feceritis id est benedixeritis fregeritis distribueritis in mei memoriam facietis Quia quodliber horum trium si sine reliquis fiat perfectam memoriam Christi non repraesentat As often as ye shal this doo that is to say as often as ye shal Blisse Breake and Distribute ye shal doo it in my remembrance For what so euer one thinge of these three thinges be donne without the reste it representeth not the perfite remembrance of Christe And thinketh M. Hardinge that the Sacrifice whereof neither Christe nor his Disciples euer spake one woorde is the Substance of his Supper and the Mystical Distribution in remembrance of his death whereof he gaue vs suche a straite commaundement in so manifest and so plaine woordes is no parte of the Substance The allegation of whiche Sacrifice to this purpose is méere vaine The olde Fathers neuer complained of ceasinge thereof bicause they knewe it coulde neuer cease For the strength and vertue of Christes Sacrifice resteth in if selfe and not in any diligence or dooinge of ours Christe beinge a Prieste after the order of Melchisedech hath offred vp one Sacrifice for al vpon his Crosse Ful and pâ—rfâ—t therefore wée néede none other One and euerlastinge therefore it néedeth no renewinge By priuilege geuen to him selfe Onely therefore it can not be wrought by any other This Sacrifice notwithstandinge is reuiued and freashly laide out before our eies in the Ministration of the holy Mysteries as it is wel recorded by sundrie of the olde godly Fathers S. Augustine saithe Was not Christe once offred in him selfe Yet that notwithstandinge by way of a Sacrament he is offred euery day vnto the people not at Easter onely but also euery day And he saith no vntrueth that beinge demaunded the question saithe Christe is offred For if Sacramentes had not a certaine likenesse of the thinges whereof they be Sacramentes then shoulde they in deede be no Sacramentes And of this likenesse many times they beare the names of the thinges them selues as the Sacrament of Christes Bodie by a certaine manner of speache is the Bodie of Christe Likewise againe he saithe Cùm non obliuiscimur munus Saluatoris nonne Christus quotidie nobis immolatur Ex ipsis reliquijs cogitationis ex ipsa memoria quotidiè nobis sic immolatur quasi quotidiè nos innouet When we forgeat not the gifte of our Sauiour is not Christe dayly offred vnto vs Through the remnantes of our cogitation and by way of our very memorie Christe is so offred vnto vs euery day as if he daily renâ—wed vs. And againe likewise he saithe Holocaustum Dominicae Passionis eo tempore offert quisque pro peccatis suis quo eiusdem Passionis fide dedicatur Christianorum fidelium nomine baptizarus imbuâ—tur At that time dothe euery man offer vp the Sacrifice of Christes Passion for his sinnes when he is indewed with the Faith of Christes Passion and beinge Baptized receiueth the name of faithful Christians Thus is the Sacrifice of Christes Passion expressed in the holy Ministration yet not as M. Hardinge imagineth by any action there doone by the Priest alone but by the Communion Participation of the people as S. Augustine also otherwhere witnesseth Dum frangitur Hostia Sanguis in or a fideliuÌ„ funditur quid aliud quà m Dominici Corporis in Cruce immolatio designatur While the oblation is brokeÌ„ â–ª and the bloude that is the Sacrament of the Bloude is powred into the mouthes of the faithful what other thinge is there expressed or signified but the sacrificinge of the Lordes Bodie vpon the Crosse This Sacrifice of Christe on his Crosse is called the Daily Sacrifice not for that it muste be renewed euery day but for that beinge once done it standeth good for al daies and for euer What force then is there in this reason The Fathers neuer complained of ceasinge of the Daily Sacrifice Ergo they had priuate Masse For it may be answeared in one woorde they had the Holy Communion euery Daie and therefore they complained not How be it neither is the holy Communion that Dayly Sacrifice it selfe but a memorie of the same neither was the Communion then ministred euery Daie For proufe whereof I woulde with M. Harding to marke this Epistle sente from the Councel of Alexandria in the defence of one Macaâ—ius who was charged by his enimies that he had forcibly entred iâ—to the Churâ—he and broken the Cuppe of the holy Ministration They make his defence in this manner The place where they say the Cuppe was broken was no Churche nor any Prieste at that time neare there about and touchinge the daie it was no Sonnedaie Seinge then there was no Churche in that place nor Ministration of the Sacramentes nor the day required the same what manner Cuppe was it then or when or where was it broken It appeareth plainely by these woordes of the Councel that they had no Ministration of the Sacramentes at that time in Alexandria but onely vpon the Sonnedaies And yet noman euer complained of the ceasinge of the Daily Sacrifice notwithstandinge For they knew that the Sacrifice of Christes Deathe is Daily and for euer and canne neuer cease M. Hardinge The .26 Diuision S. Ambrose witnesseth that the people of the Easte had a custome in his time to be houseled but once in the yeere And he rebuketh harpely suche as folowe them after this sorte Si quotidianus est cibus cur post annum illum sumis â–ª quemadmodum Graeâ—â— in oriente facere consueuerunt If it be oure daylie meate saithe he why takest thou it but once in the yeere as the Greekes are wonte to doo in the Easte S. Augustine vttereth the same thinge almost with the same woordes And in the seconde booke De sermone Domini in monte the twelfthe Chapter expoundinge the fourthe
Pope Calixtus Peracta Consecratione omnes Communicent qui noluerint Ecclesiasticis carere liminibus Sic enim Apostoli statueruÌ„t Sancta Romana tenet Ecclesia The Consecration beinge doone set al Communicate onlesse they wil be remoued from the Churche For so the Apostles appointed and so holdeth the holy Churche of Rome By this Decrée these two were bounde either to Communicate with the priest or to departe foorth of the Churche If they did Communicate then hath M. Hardinge here no Priuate Masse If they departed foorthe then coulde the prieste saye no Masse at al for Soter at least requireth the presence of two Againe the argument that M. Hardinge geathereth out of this Decrée Three persons were present Ergo Two of them did not receiue is vtterly vnsensible and voyde of reason Rather he might haue concluded thus Soter willeth that two be present Ergo muche more he willeth that the same two doo Communicate It may also stande with reason and with the common practise of the Churche at that time that these two whose presence Soter requireth were Priestes or Deacons or otherwise of the Cleargie and that ouer and beside the companie of the people as in déede it is determined by the Glose And so this Decrée of Soter agreeth with an other Decrée of Anacletus made to the like purpose that is That the Bishop at the ministration haue aboute him a certaine number of Deacons Subdeacons and other Ministers bisides the common multitude of the laye people And likewise with an other Decrée of the same Soter that is That euery Priest makinge the Sacrifice haue by him an other Priest to assist him and to make an ende of the Ministration if any quame or sicknesse happen to fal vpon him And this assistance of the priest is required notwithstandinge the presence of others either of the Clerkes or of the Laitie Nowe beinge Priestes or Clerkes and beynge present at the Ministration the lawe specially constrained them to receiue the holy Communion with the Minister as it appeareth by this Decrée written in the Canons of the Apostles If any Bishop or Priest or Deacon or any other of the Clerkes after the Oblation is made doo not Communicate eyther let him shewe cause thereof that if it be founde reasonable he maye be excused or if he shewe no cause let him be excommunicate Thus who so euer these two were whose presence Soter required whether they were of the Laitie or of the Clergie the lawe constrained them to receiue togeather with the Priest And therefore M. Hardinge hath hitherto founde a Communion and no manner â—oken or inklinge of the Priuate Masse M. Hardinge The .30 Diuision In a Councel holden at Agatha a Citie of fraunce then called Gallia aboute the time of Chrysostome an olde Decree of Fabianus Bishop of Rome and Martyr and also of the Councel Elibertine in the time of S. Syluester Anno Domini .314 was renewed that al secular Christen folke shoulde be houseled three times euery yere at Easter Witsontide and Christmas It was there also Decreed that they shoulde heare the whole Masse euery Sonneday and not departe before the Priest had geuen blessinge So they were bounde to heare Masse euery Sonneday and to receiue the Communion but thrise in the yere The selfe same order was decreed in the Councel of Orleance Then of like specially in smal Townes and Villages they had Masse without the Communion of many togeather sometimes The B. of Sarisburie M. Hardinge knoweth wel that these Decrées whiche he here allegeth coulde neuer be founde writen neither in the Councel holden at Agatha in Fraunce nor at the other Councel holden at Eliberis now called Granado in Spaine but were set foorthe many hundred yeres after in the name of those Councels by one Gratian a man of great diligence as may appeare by his geathering but of no great iudgement as wée may sée by his choise Yet here M. Hardinge shuffleth a greate many of them togeather that the one may the better countenance the other But let vs receiue the authoritie of these Decrees and graunte there was no errour committed by Gratian in his geathering Yet wil they stande M. Harding in smal stéedâ— For as in many other maters they vtterly cast him so they nothing reléeue him for his Masse For thus it is concluded by bothe these Councels Qui in naâ—ali Domini Paschate Penâ—ecoste non Communicant Catholici non credantur neâ— inter Catholicos habeantur They that receiue not the Communion at Christmas Easter and Witsonnetide let them not be taken nor reckened for Catholike people It appeareth by these general Councels that in the whole Churche of Rome sauinge onely a few Massinge Priestes there is not one man woorthy to be accompted Catholique And to drawe neare to the purpose who so wil narrowly vewe the poinctes of these Decrées shal soone sée they cannot stande with the very forme and order of the Churche of those daies For bisides that I haue alreadie prooued by the authoritie of S. Hierome and S. Augustine that the holy Communion was then ministred vnto the people in Rome euery day Fabianus also Bishop of Rome whiche is likewise brought foorthe here for a witnesse hath plainâ—ly Decréed not that the people should heare Masse euery Sonneday as it is soothely warranted by M. Harding but that they should receiue the Communion euery Sonneday His woordes be plaine Dercernimus vt in omnibus Dominicis diebus altaris oblatio ab omnibus viris mulieribus fiat tam Panis quà m Vini Wee Decree that euery Sonneday the oblation of the Aultare be made of al men and wemen bothe of Breade and of wine Here besides that in these woordes is included the receiuinge of the Communion euery Sonneday may be noted also by the way that by this authoritie of Fabian men and wemen made the Sacrifice of the Aultare and that of Breade and Wyne and therefore after the order of Melchisedech Therefore S. Bernarde saith Non solus Sacerdoâ— sacrificat sed totus conuentus fidelium Not onely the Priest sacrificeth but also the whole companie of the faithful These thinges wel considered the sense that M. Harding woulde so faine wringe out of these Decrees wil séeme vnlikely Moreouer when did S. Augustine S. Hierome S. Chrysostome or any other learned Father or Doctour of that age euer vse this manner of speache Audire Missas To heare Masse Certainely this phrase was so farre vnacquainted and vnknowen in that worlde that the very Originals of these Decrees haue it not but onely haue these woordes Tenere Missas To holde Masse as may be seen in the booke of Councels noted purposely in the Margine The Italians this day séeme to speake farre better For of them that heare Masse and vnderstande not what they heare they say Videre Missas That is not to
heare but to sée Masse And for so muche as M. Hardinge séemeth to delite him selfe with this kinde of speache To heare Masse To the entente he may make some simple body beléeue that the people hearinge that they vnderstande not are neuerthelesse wel and deuoutly occupied and therein followe the order of the Primitiue Churche I wil also demaunde of him what learned Doctour or Auncient Father euer tooke Hearing in that sense Surely Christe in the godly ioyneth hearinge and vnderstandinge bothe togeather Thus he saith Audite intelligite Heare ye and vnderstande ye And the wise man saithe If thou geue thine eare thou shalt receiue knowledge And God himselfe in the Deuteronomie saith Thou shalt reade the woordes of this Law in the presence of al the people of Israel c. That they hearinge may learne and feare the Lorde your God and may keepe and fulfil al the woordes of this law And in the booke of Kinges it is written thus Loquere nobis Syriacâ— nam audimus Speake to vs in the Syrian tongue For wee heare it That is to say For wee vnderstande it And to that vse hath God endewed vs with the sense of hearing that thereby wée might learne and atteine knowledge And therefore Aristotle calleth hearinge the sense of vnderstanding For hearing voide of al manner vnderstanding is no hearing Cicero saithe In illis linguis quas non intelligimus quae sunt innumerabâ—les surdi profectò sumus In the tongues that wee vnderstande not which are innumerable wee are doubtlesse deafe and heare nothing By this it appeareth that the simple people hearing Masse in a straunge language is deafe heareth no Masse at al. The Emperour Iustinian saith NoÌ„ multuÌ„ interest vtâ—um abfuerit tutor cum negotiuÌ„ contraheretur an praesens ignorauerit quale esset quod contrahebatur There is no greate difference whether the Tutour were absente when the bargaine was made in the behoufe of his Pupil or being present vnderstoode not the manner of the bargaine Likewise also in an other place he saithe Coram Titio aliquid facere iussus non videtur praesente eo fecisse nisi is intelligat He that is coÌ„maunded to doo a thing in the presence of Titius seemeth not to doo it in his presence onlesse he vnderstande it Upon the whiche woordes Alciat writeth thus Quid opus erat eius praesentiam adhibere qui quod agatur non intelligat Siquidem aiebat Epicharmus philosophus MenteÌ„ esse quae videt non oculos Qui igitur animo non adest abesse videtur what nâ—edeth his presence that vnderstandeth not what is done For the Philosopher Epicharmus saith It is the minde that seeth and not the eies Therfore he that is not present with his minde to vnderstande what is doone may be taken for absent I haue alleged these authorities rather then other for that in them wée may see the very light and sense of Nature How then can M. Harding thinke he may steale away inuisible vnder the cloke of these woordes of hearinge Masse Uerely in the sauour iudgement of common reason it is as strauÌ„ge as fonde a speache to say I wil heare Masse As it is to say I wil see the Sermon For what is there in the Masse that the vnlearned can heare The oblation that they imagin is an outwarde action or dooinge and therfore is to be séen not to be hearde The Consecration as they vse it is spoken in silence may not in any wise be hearde Their Communion is none at al and therefore cannot be hearde These be the three substantial partes wherof as M. Harding saith the whole Masse consisteth How then can he say The vnlearned man heareth Masse that heareth not one parte of the Masse If by this woorde Masse he vnderstande the praiers that be saide in the Masse the vnlearned vnderstandeth them not and therefore heareth them not Chrysostome speakinge of him that heareth the praiers in a straunge vnknowen tongue saithe thus Tâ— rectè oras Spiriâ—u scilicet concitatus sonas sed ille nec audiens nec intelligens ea quae dicis paruam ex ea re vtilitatem capit Thou praiest wel for thou soundest out woordes beinge moued â—y the Spirite but the vnlearned neither hearinge nor vnderstandinge what thou sayste hath thereby but smal profite Likewise saith S. Pauleâ— Qui loquitur lingua non hominibus loquitur sed Deo Nullus enim audit He that speaketh with tongue speaketh not vnto men but vnto God For no man heareth him M. Hardinge saith The vnlearned heareth the Masse and other prayers ye although he vnderstande not one woorde that is spoken But S. Paule and S. Chrysostome saye The vnlearned heareth not bicause he vnderstandeth not God saithe vnto the wicked and not vnto the Godly Ye shal heare with your eares and shal not vnderstande Now let vs sée what M. Hardinge geathereth out of these two Councels Then of like saithe he specially in smal townes and villages they had Masse without the Communion of many togeather Of like was neuer good argument in any Schooles Thou séest Good Reader the best that here canne be had is but a gheasse and as it shal afterwarde appeare a very simple and a blinde gheasse It is a woonder to see so great a mater and so single proufes You haue taught the people that in your Masse Christe him selfe is Presently and Really Sacrificed for the sinnes of the worlde that al that euer he did or suffred for our sakes is liuely expressed in the same and that al Kinges Princes and other estates must needes stoope vnto it And yet was the same for the space of sixe hundred yeeres to be founde onely in poore Townes and Uillages and that onely by gheasse and blinde coniecture and none otherwise Or coulde it neuer al that while once entre into any Citie or good Towne And beynge so good a thinge can no man tel vs who published it and saide it firste But what if the very woordes of these Councels wherevpon M. Hardinge hath founded his Masse make manifest proufe against his Masse The woordes be these Al Secular Christian folke be bounde to receiue the Communion at the least thrise in the yere This Relaxation or Priuilege is graunted onely vnto the Secular Christians Whereof it foloweth necessarily that al Ecclesiastical persons as Priestes Deacons Clerkes others what so euer of the sorte were not excepted but stoode stil bounde to receiue orderly as thei had doone before and that was at al times when so euer there was any Ministration And so by the plaine woordes of these Councels the priest receiued not alone neither hath M. Hardinge yet founde out his Priuate Masse But that the whole mater may the better appeare not by gheasse or ayme but by the very Ecclesiastical order of that age we must vnderstande that
to be geuen in Wine These be the holy Mysteries of Christes Body and Bloud Wee may not here accompte what may be in either of them by the drifte of vaine fantasie but rather wée ought to consider what Christe in the first Institution hereof did and what he commaunded to be doone Neither doo wee here condemne the Church as it pleaseth M. Harding vniustly to charge vs but wee wishe and pray to God that his whole Churche may once be reformed after the example and Institution of Christe without whom the Churche is no Churche neither hath any right or claime without his promisse nor any promisse without his woorde Nowe whereas M. Hardinge saieth The reasons that we make for the maintenaunce of Christes Institution are so sclender If he had first weighed his owne perhaps he woulde the more fauourably haue reported ours I meane not the reasons that others of that side haue taken of mennes Beardes of feare of the Palsie and shakinge or other diseases or inconueniences that may happen but euen of the same that he hath here planted in the firste ranke and entrie of his cause The firste is this It is a Sacrament of vnitie Therefore if it be abused we maie seeke no redresse The seconde is this The fruite of the Sacrament dependeth not of the fourmes of Breade and wine Therefore we may breake Christes Institution The thirde is this Whole Christe as M. Hardinge saithe is in eyther parte of the Sacrament Therefore there is no wrongâ— doone in barringe the people from one kinde Certainely these reasons séeme very sclender and specially to countermaunde the plaine Woorde of God The sentence that S. Basile vseth in this case is very terrible Who so forbiddeth the thinge that God commaundeth and who so commaundeth the thinge that God forbiddeth is to be holden accursed of al them that loue the Lorde M. Hardinge The seconde Diuision Nowe concerninge thâ—outwarde formes of Breade and VVine 47 their vse is imployed in signification onely and be not of necessitie so as grace may not be obteined by woorthy receiuinge of the Sacrament onlesse bothe kindes be ministred Therefore in Consecratinge of the Saâ—rament according to Christes Institution bothe kindes be necessarie for as muche as it is not prepared for the receiuing onely but also for renewinge and stirringe vp of the remembraunce of our Lordes deathe So in as muche as the Sacrament serueth the Sacrifice by whiche the Death and Oblation of Christe is represented bothe the kindes be requisite that by diuers and sundrie formes the bloudde of Christe shedde for our sinnes and separated from his bodie may euidently be signified But in as muche as the faithful people dooe receiue the Sacrament thereby to attaine spiritual grace and saluaâ—ion of their soules diuersitie of the formes or kindes that be vsed for the signification onely hath no further vse ne profite But by one kinde because in it whole Christe is exhibited abundance of al grace is once geuen so as by the other kinde thereto ouer added whiche geueth the same and not an other Christe no further augmentation of spiritual grace may be atteined In consideration of this the Catholique Churche taught by the Holy Ghoste al truethe Whiles in the daily Sacrifice the memorie of our Lordes Death and Passion is celebrated for that it is necessary therin to expresse moste plainely the sheddinge and separatinge of the Bloude from the Bodie that was Crucified hath alwaies to that purpose diligently vsed both kindes of Breade and VVine But in distributinge of the blessed Sacrament to Christian people hath vsed libertie whiche Christe neuer imbarred by any commaundement to the contrary so as it hath 48 euer beene moste for the behoufe and commoditie of the receiuers and hath ministred sometimes bothe kindes sometimes one kinde onely as it hath bene thought most expedient in regarde of time place and personnes The B. of Sarisburie Here is muche talke and no proufe I graunt the Priest if he minister the Communion orderly and as he shoulde doeth renewe the memorie of Christes Passion accordinge to his owne commaundement Doo this in my remembrance Yet al this concludeth not directly That therefore Christes ordinaunce may be broken Neither is it yet so clearely proued that the priest in his Masse representeth the separation of Christes Bloude from his Bodie For beside that there is no auncient Doctour here alleged for proufe hereof I might wel demaunde by what woordes by what gesture or to whom dooth he represent this Separation His woordes be strange his gesture secrete the people neither heareth nor seeth ought nor knoweth what he meaneth And beinge graunted that the Separation of Christes Body and Bloude is represented in the holy Mysteries yet howe knoweth M. Hardinge that the priest ought more to represent the same then the people Doubtlesse Christes Bloude was shedde indifferently for al the faithful as wel for the People as for the Priest betwéene whom and the people as I haue before shewed out of S. Chrysostome in this case there is no difference For whereas M. Hardinge taketh the name of Sacrifice for some shewe of proufe in this mater it behoueth him to knowe that not onely the portion receiued by the priest but also the portion that is distributed vnto the people is of the olde Fathers called a Sacrifice S. Augustine hath these woordes In Carthage the manner was that Hymnes shoulde be saide at the Aultare out of the Booke of Psalmes either when the Oblation was made or when the thinge that was offered was diuided vnto the people By these plaine woordes we may sée that bothe the priest and people receiued one Sacrifice And Clemens as M. Hardinge calleth him the Apostles fellow saithe thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant Let there be so many Sacrifices offred at the Altare as may suffice for the people And whereas it is further saide that the prieste by receiuinge bothe partes in seuerall expresseth as it were vnto the eye howe Christes Body and Bloude were doone asunder the Scriptures and auncient Fathers haue taught vs otherwise that not any gesture of the priest but the very Ministration of the holy Communion and the whole action of the people expresseth vnto vs the manner and order of Christes deathe S. Paule saithe As often as ye shal eate this Bread and drinke this Cuppe ye shal declare the Lordes death vntil he come And this S. Paule writeth not onely to the priestes but also to the whole Congregation of the Corinthians And in like sorte writeth S. Augustine touchinge the same Cum frangitur hostia Sanguis de Calice in ora fidelium funditur quid aliud quà m dominici Corporis in Cruce immolatio eiusque Sanguinis de latere effusio designatur When the Oblation is broken and the Bloud from the cuppe is powred into the mouthes of the faithful what thinge els is there signified but
these in a declaration that he wrote of the Sacrament Non dixi neque consului neque est intentio mea vt vnus aut aliquot Episcopi propria authoritate alicui incipiant vtramque speciem porrigere nisi ita constitueretur mandaretur in Concilio generali Neither haue I saide nor counsailed nor my minde is that any one or moe Bishops beginne by their owne authoritie to geue bothe kindes of the Sacrament to any person onlesse it were so ordeined and commaunded in a general Councel The B. of Sarisburie It gréeueth M. Hardinge that we should say the Councel of Constance decréed against Christe him selfe and therefore he sendeth vs to Luther him selfe that seinge his inconstancie we may be ashamed of our selfe And thus with one poore syllable he thought it good merily to refreashe him selfe yet touchinge inconstancie wherein he so triumpheth against D. Luther he séemeth vtterly to haue forgotten him selfe For it is knowen to the worlde that D. Luther in al his life neuer changed but once that from manifest errour to the open confessed trueth But M. Hardinge vpon how good occasions I wil not say hath changed his doctrine and whole faithe twise within the space of two yeeres And so muche woulde I not now haue toutched sauinge onely to put him in remembrance of him selfe That the determination of the Councel of Constance was against Christe bisides Gerardus Lorichius a Doctour of M. Hardinges owne Schoole who affirmeth it in vehement woordes what canne there be so plaine as that S. Paule writeth vnto the Corinthians That I receiued of the Lorde the same haue I deliuered vnto you After he mentioneth eche kinde aparte sheweth that as Christe tooke the breade so he also tooke the Cuppe that the Apostles receiued both at Christes handes not onely for them selues but also to the vse behoufe of the people Therefore where as M. Hardinge crieth so often against vs that the deliuerie of the Cuppe vnto the people is no parte of Christes Institution if he had considered these thinges wel or had conferred herein with the olde Catholike Fathers he woulde haue better aduised him selfe For in stéede of many for shortnes sake to allege but one S. Cyprians woordes in this mater be very plaine Quidam vel ignoraÌ„ter vel simpliciter in Calice Dominico sanctificando plebi ministrando non hoc faciunt quod Iesus Christus Dominus Deus noster huius Sacrificij Author Doctor fecit docuit Some there be that in sanctifieyng the Cuppe and deliuering it vnto the people doo not that thing that Iesus Christe our Lorde and God the authour and teacher of this Sacrifice both did and taught And addeth further If any man be in this errour seeinge the light of the trueth let him returne againe vnto the roote and vnto the original of the Lordes Tradition And after in the same Epistle we keepe not the thing that is coÌ„maunded vs onlesse we doo the same that the Lorde did In these few woordes S. Cyprian saith The Lorde both did it and taught it to be donne He calleth it The Lordes Tradition he calleth it The Lordes commaundement And here cannot M. Hardinge steale away in the miste say S. Cyprian meante al this of the Cuppe that the Priest consecrateth for him selfe for his very woordes be plaine to the contrary In Calice Dominico sanctificando plebi ministrando that is in sanctifieinge the Lordes Cuppe and ministringe it vnto the people And if S. Cyprian might wel write thus against the Heretiques called Aquarij which in the holy Ministration would vse no wine but in steede thereof did Consecrate water ministred it vnto the people muche more may we say the same against our aduersaries which Consecrate and Minister vnto the people no Cuppe at al. Wherfore at th ende of the same Epistle he concludeth with these woordes Not to doo that thinge that the Lorde did what is it els then to cast of his Woorde and to despise his Discipline and to coÌ„mitte not worldly but spiritual robberie and adulterie while as a man from the trueth of the Gospel stealeth away both the sayinges and dooinges of the Lorde and corrupteth and defileth Gods coÌ„maundementes So it is writen in the prophete Hieremie vvhat is Chaffe in comparison of Corne Therefore vvil I vpon these prophetes saieth the Lord that steale my vvoordes eche one of them from his neighbour and deceiue my people in their lies and in their errours The woordes that Luther wrote to them of Bohemia and the others here reported were written by him before God had appointed him to publishe the Gospelâ— aâ—d therefore are no more to be alleged againste him for that he wrote afterwarde as note of inconstancie then M. Hardinges Sermons preached openly in the 〈◊〉 of kinge Edwarde are to be alleged against that he writeth now M. Hardinge The .6 Diuision Thus he wrotâ— before he had conceiued perfite hatred against the Churche But after that he had beene better acquainted with the Diuel and of him appearinge vnto him sensibly had beene instructed with argumentes against the Sacrifice of the Masse 51 that the memorie of our Redemption by Christe wrought on the Crosse might vtterly be abolished â–ª 〈◊〉 wrâ—te hereof farre otherwise Si quo caâ—u Concilium statueret minime omnium nos vellemus vtraque specie potiriâ—imo tunc primum in despectum Concilij vellemus aut vna aut neutra nequaquam vtraque potiâ—â— eos plaue anathema habere quicunque talis Concilij authoritate potirentur viraque â—f in any case the Councel woulde so ordeine we woulde in no wise haue bothe the kindes but euen then in despite of the Councel we woulde haue one kinde or neither of them and in no wise bothe and holde them for accursed who so euer by authoritie of such a Councel wold haue bothe These woordes declare what spirite Luther was of They shewe him like him selfe VVho so euer readeth his bookes with indifferent iudgement shal finde that sithens the Apostles time neuer wrote man so arrogantly ne so dispitefully against the Churche nor so contrarily to him selfe Whiche markes be so euident that who so euer wil not see them but suffereth him selfe to be caried away into errour â–ª hatred of the Churche and contempte of al godlines either by him or by his scholars excepte he repente and returne he is guiltie of his own damnation vtterly ouerthrowen and sinneth inexcusably as one condemned by his owne iudgement But for excuse hereof in his booke of the Captiuitie of Babylon he confesseth that he wrote thus not for that he thought so nor for that he iudged the vse of one kinde vnlawful but bicause he was stirred by hatred and anger so to doo His woordes doo sounde so muche plainely Prouocatus imo per vim raptus I wrote this saithe he otherwise then I thought in my harte prouoked and by violence pulled to it whether
may be thought of the Latine tongue in Aphrica VVhat shal we thinke of the Vplandishe people there when as Septimius Seuerus the Emperour yea after the Apostles time had not very good skil in the Latine tongue but in the Punical tongue and that beinge borne at Leptis Of whom Aurelius Victor saith thus in â—pitome Laâ—â—nis literis sufficienter instructus Punica lingua promptior quippe genitus apud Leptim Prouinciae Aphricae Seuerus was learned in the Latine letters sufficiently but in the â—unical tongue he vvas readier â–ª as beinge borne at Leptis vvithin the Prouince of Aphrica Here the Latine tongue is attributed to instruction and teachinge and the Punical tongue to nature Aelius Spartianus vvriting the life of this Seuerus to Diocletian sheâ—â—eth that when his Sister a vvoman of Leptiâ—â— came to Rome to him Vix Latine loquens Her Brother the Emperour vvas ashamed of hir and blusshed at her for that she coulde sâ—â—antly speake Latine and therefore commaunded her away home againe to her Countrie for these he the very vvordes of Spâ—râ—ianus Novv if suche noble personages lackte the Latine speache in the chiefe parte of Aphrica it is soone vnderstanded 〈◊〉 is to be deemed of the common and vulgare people abroade in the Countrie Let vs come downe lougher euen to S. Hieromes time S. Hierome writinge to a noble younge Romaine Virgine called Demeâ—rias beinge in Aphrica exhortinge her to keepe her selfe in that holy state of Virginitie saith thus Vrbs tua quondam orbis Caput Thy Citie once the head of the worlde is become the Sepulchre of the Romaine people And wilt thou take a banished husbande thy selfe beinge a banished woman in the â—hore of Lybia What woman shalt thou haue there to bringe thee too and fro Stridor Punicae linguae procacia tibifescennina cantabit The tarringe Punical tongue shal singe the Baudie songes at thy weddinge Lo in S. Hieromes time they of Aphrica spake the Punical tongue and that by the sea side where the Romaines of longe time had made their abode Of this may be gathered that the Latine speeche was not in the farther parties within the Countrie very common S. Augustine in sundrie places of his workes sheweth that the people of Aphrica called Punikes spake the Punical tongue acknowledginge a likenesse and coosinage as it were to be betweene that and the Hebrew tongue But moste euident witnesse for the Punical tongue is to be founde in his .44 Epistle Ad Maximum Madaurensem In whiche he answeareth him soberly for his scoffinge and iestinge at certaine Punical woordes in derogation of the Christians After wonderinge that he beinge an Aphicane borne and writinge to Aphricanes should finde faulte with the Punical names and woordes and after commendation of the tongue for that many thinges haue right wisely beene commended to memory by greate learned men in bookes of the Punical language at lengthe concluded against him thus Poeniteat te certè ibi natuÌ„ vbi huiusmodi linguae cunabula recalent In good soothe thou maist be sorie in thy hearte that thou were boâ—ne there vvhere the Cradels of suche a tongue be warme againe By whiche woordes he seemeth to charge him with an vnnatural griefe and repenting that he was borne in that Countrie vvhere they speake Punike ere they creepe out of their Cradels vvhereby it appeareth the mother tongue of those parties of Aphrica whiche he speaketh of to be the Punical and not the Latine To conclude if they had al spoken Latine and not some the Punical tongue S. Augustine vvoulde neuer haue vvritten Punici Christiani Baptismum falutem Eucharistiam vitam vocant That those Christians vvhiche speake the Punical tongue cal Baptisme in their language Health or Saluation and the Eucharist Life VVherefore vvee see that there vvere Latine Christians and Punical Christians in Aphrica of vvhom al vnderstoode not the Latine Seruice The B. of Sarisburie Here M. Hardinge as his wonte is taketh néedlesse paines without profit to prooue that thinge that is not denied I saide that at the Citie of Hippo in Aphrica vvhere S. Augustine vvas Bishop the CoÌ„mon Seruice of the Churche vvas pronounced in Latine and that no maruel for that the vvhole people there vnderstoode and spake the Latin tongue For answeare whereof Replie is made and that by Gheasses likelyhoodes that the whole people of Aphrica in al the Mountaines and vplandishe Countries was neuer trained vp in the Latine tongue Whiche thinge neither is denied by me nor anywise toucheth this Question For it is easy to be knowen by S. Augustine S. Hierome and others in infinite places that the people of that Countrie had a natural tongue of their owne distincte from al others and seueral onely to them selfe And therfore to prooue the same in suche earnest sorte by Titus Liuius by Salust by Aurelius Uictor by Aelius Spartianus by S. Augustine and by S. Hierome it was onely spending of time without winninge of mater S. Augustine saith Eucharistia in the Punike tongue was called Life and Baptismus in the same tongue was called Health and rehearseth these woordes Mammon and Iar and other like woordes and certaine prouerbes vsed in the same tongue S. Hierome saith that Alma in the Punike tongue signifieth a Uirgine accordinge to the Hebrew Quintilian saith that this woorde Mappa was borowed of the Punikes and made Latine as Rheda and Petoritum were borowed of the Gaules Neither is there any reason to leade vs but that they had other woordes and sentences of their owne sufficient to expresse their mindes But after the Romaines had once subbued them the better to stablishe and confirme their Empiere they forced them to receiue bothe the Romaine lawes and also the Romaine tongue as they had doone before in seuerall Countries within Italie and in other places moe Whiche thinge vnto some séemed so gréeuous that as it is reported by Cato Turrheâ—us the laste Kinge of Ethrâ—ria notwithstandinge he were contente to yeeldè his Countrie to the Romaines yet coulde neuer be wonne to yeelde his tongue For the better performance hereof they had it enacted by a lawe that the Iudge in euery Prouince shoulde heare and determine maters and pronounce sentence onely in Latine as it appeareth by these woordes Decreta a praetoribus Latine debent interponi By meane whereof S. Hierome saithe The Punike tongue in his time was muche altered from that it had beene before Al these thinges be confessed and nothinge touche this case nor serue to any other purpose but onely to amase the ignorant Reader with a countenance of great learninge But that the whole people of the Citie of Hippo where the Seruice was ministred in the Latine tongue vnderstoode and spake Latine who can witnesse better then S. Augustine him selfe that was then Bishoppe of Hippo And to passe ouer that he reporteth of him selfe that beinge borne in Tagasta a Citie of Aphrica he learned the Latine tongue
his woordes Omnipotens Dominus coruscantibus nubibus Cardines Maris operuit quia emicantibus praedicatorum miraculis ad fidem etiam terminos mundi perduxit Ecce enim penâ— cunctarum â—am gentium corda penetrauit Ecce in vna fide Orientis limitem Occidentisque coniunxit The almightie Lorde with his shininge Clowdes hath couered the Corners of the Sea for he hath broughte the endes of the worlde vnto the Faithe at the sight of the glorious Miracles of the Preachers For beholde he hath welneere perced through the hartes of al Nations and hath ioygned togeather the borders of the Easte and the Weast in one Faithe Nowe saithe M. Hardinge Gregorie is a witnesse of right good authoritie that this Realme of Englande had the Seruice in an vnknowen tongue Uerily Gregories authoritie in this case were right good if he woulde say the woorde But saithe M. Hardinge S. Gregorie reporteth that the Englishe people in the praisinge of God pronounced the Hebrewe Halleluia Ergo he is witnesse to the Latine Seruice This argument may be perfited and made thus The Englishe people in their praiers saide Halleluia Halleluâ—a is an Hebrewe woorde Ergo The Englishe people had the Latine Seruice This is an other Syllogismus of M. Hardinges God wote he might haue made it better Of S. Gregories woordes he might rather haue concluded thus The people of Englande in their praiers pronounced the Hebrewe Halleluia Ergo they had the Hebrewe Seruice Whiche doubtelesse in the Englishe Churches had beene very strange and yet as muche reason in that as in the Latine As for these Hebrewe woordes Halleluia Amen Sabbaoth and other like they may as wel be vsed in the Englishe Seruice as in the Latine and at this daie are vsed and continued stil in the reformed Churches in Germanie and therefore can importe no more the one then the other M. Hardinge The .24 Diuision Bede in the ende of his seconde booke sheweth that one Iames a Deacon of the Churche of Yorke a very conninge man in songe soone after the faithe had beene spred abroade here as the number of beleuers grewe beganne to be a Maister or teacher of singinge in the Churche after the maner of the Romaines The like he writeth of one Eddi surnamed Stephanus that taught the people of Northumberlande to singe the Seruice after the Romaine maner and of Putta a holy man Bishop of Rochester commendinge him muche for his greate skil of singinge in the Churche after the vse and maner of the Romaines whiche he had learned of the Disciples of S. Gregorie These be testimonies plaine and euident enough that at the beginninge the Churches of Englande had their diuine seruice in Latine and not in Englishe One place more I wil recite out of Bede most manifest of al other for proufe hereof In the time of Agatho the Pope there was a reuerende man called Iohn Archicantor that is chiefe Chaunter or singer S. Peters Churche at Rome and Abbot of the Monasterie of S. Martin there Benedicte an Abbot of Britaine hauinge builded a Monasterie at the mouthe of the Riuer Murus Bede so calleth it sued to the Pope for confirmations liberties fraunchisies priuileges c. as in suche case hath beene accustomed Amonge other thinges he obteined this cunninge Chaunter Iohn to come with him into Britaine to teache songe Bicause Bedes Ecclesiastical storie is not very common I haue thought good here to recite his owne woordes thus Engliâ—hed This Abbot Benedicte tooke with him the foresaide Iohn to bring him into Britaine that he should teache in his Monasterie the course of Seruice for the whole yeere so as it was doone at S. Peters in Rome Iohn did as he had commaundement from the Pope bothe in teachinge the singinge men of the saide Monasterie the order and rite of singinge and readinge with vtterance of their voice and also of writing and prickinge those thinges that the compasse of the whole yeere required in the celebration and keepinge of the holy daies Which be kepte in the same Monasterie til this day and be copied out of many rounde about on euery coaste Neither did that Iohn teache the Brethren of that Monasterie onely but also many other made al the meanes they coulde to get him to other places where they might haue him to teache This farre Bede I trowe no man wil thinke that this Romaine taught and wrote the order and manner of singinge and pronouncinge the Seruice of the Churches of this lande in the Englishe tongue If it had beene deemed of the learned and godly gouernours of Christen people then a necessary pointe to saluation to haue had the Seruice in the Englishâ— no man had beene so apte and fitte to haue translated it as he who in those daies had by special grace of God a singular gifte to make songes and sonets in Englishe Meter to serue religion and deuotion His name was Cednom of whome Bede writeth marueilouse thinges Howe he made diuerse songes conteininge mater of the holy Scripture with suche exceedinge sweetenesse and with suche a grace as many feelinge their hartes compuncte and prickte with hearinge and readinge of them withdrewe themselues from the loue of the worlde and were enkendled with the desire of the heauenly life Many saithe Bede of the Englishe Nation attempted after him to make religious and godly Poetries but none coulde doo comparably to him For he was not saith he alludinge to S. Paules woordes taught of men neither by man that Arte of makinge godly songes but receiued from God that gifte freely And therefore he coulde make no wanton triflinge or vaine ditties but onely suche as perteined to godly Religion and might seeme to proceede of a head guided by the holy Gost. Lib. 4. Cap. 24. This diuine Poete Cednom though he made many and sundrie holy workes hauing their whole argumeÌ„t out of holy Scripture as Bede reporteth yet neuer made he any peece of the Seruice to be vsed in the Church Thus the faith hath continued in this lande amongâ— the English people from the .14 yeere of the reigne of Mauritius Themperour almost these .1000 yeeres and vntil the late King Edwardes time the English Seruice was neuer hearde of at least way neuer in the Churche of Englande by publike authoritie receiued and vsed The B. of Sarisburie I litle thought M. Harding would so much haue bewraied his wante to prooue his mater by Pipers Poetes specially beinge al without the compasse of .600 yéeres For it is plaine by Beda that this Iames the Deacon liued vnder Kinge Edwine about the yéere of our Lorde 640. Putta Edda in the yeere .668 Iohn the ArchechauÌ„ter Cednom or Cedman for so his name is readde in Beda written in parchement in the time of Pope Agatho in the yéere .680 in whose name this Decree is written Sic omnes sanctiones Apostolicae Sedis accipiendae
to saye the Bodie of Christe if it were before our eyes it shoulde be Visible But beinge taken vp into Heauen and sittinge at the Right hande of the Father vntil al thinges be restoared accordinge to the woordes of the Apostle S. Peter it cannot be called thence Therefore S. Augustine saythe When Christe is eaten life is eaten and when we eate him we make no partes of him And againe S. Augustine saith Sacramentum est sacrum signum A Sacrament is a holy token And what this woorde Signum meaneth he declareth in his booke De doctrina Christiana Signum est res praeter speciem quam ingerit sensibus aliud quiddam faciens in cogitationem venire A Signe is a thinge that bisides the sight that it offreth vnto the eies causeth an other thinge to come into our minde Againe vnto Bonifacius Onlesse Sacramentes had some likenes of the thinges whereof they be Sacramētes then were they no Sacramētes at al. And againe Sacramentes be Visible Signes of heauenly thinges but the thinges them selues beinge inuisible are honoured in them neither is that elemēt beinge Consecrate by the blissinge so to be taken at it is in other vses This is the iudgement of Berengarius agreeinge throughly with the woordes and sense of the Holy Fathers and confirmed and auouched by the same Now let vs see the Confutation hereof In a Councel holden at Rome vnder Pope Nicolas the. 2. Berengarius was forced to recante in this wise Credo Corpus Domini nostri Iesu Christi Sensualiter in veritate manibus Sacerdotum tractari frangi fidelium dentibus atteri I beleue that the Bodie of our Lorde Iesus Christe sensibly and in very deede is touched with the handes of the Priestes and broaken and rente and grounde with the teethe of the Faithful This was the consente and iudgement of that Councel And what thinketh M. Hardinge of the same Certainely the very rude Glose findeth faulte herewithal and geueth this warninge thereof vnto the Reader Nisi sanè intelligas verba Berengarij c. Onlesse yowe warily vnderstande these woordes of Berengarius you wil fal into a greater Heresie then euer he healde any Thus these Fathers by theire owne frendes Confession redresse the lesse erroure by the greater and in plaine woordes in General Councel by solemne waie of Recantation professe a greater Heresie then by their owne iudgement euer was defended by Berengarius Further if this be in deede the Catholique Faith as M. Hardinge woulde so faine haue al the worlde to beleeue and Bertramus and Iohannes Scotus bothe very famouse and greate learned men wrote openly against it with the good contentation of the worlde and without the apparent controlment of any man two hundred yéeres or more before Berengarius was borne let him better aduise him selfe whether these woordes were truely or boldely or rashely or wisely with such affiance vttered and auouched of his side That this his Faithe was neuer impugned by any man before the time of Berengarius But that M. Hardinge calleth the Catholique Faithe is in déede a Catholique Erroure the contrary whereof hath euermore béene taught and defended by al the olde learned Catholique Fathers as maye wel appéere by that is already and hereafter shal be alleged of their writinges Certainely they that nowe condemne Berengarius for vsinge the plaine woords and Expositions of the Olde Fathers woulde as wel condemne S. Augustine S. Hierome S. Ambrose and the reaste were it not for the Credite and Authoritie of their Names The Doctours that haue beene sithence the time of Berengarius saithe M. Hardinge haue more often vsed these termes Really Carnally c. then other Olde Doctours within sixe hundred yeeres after Christe In these fewe woordes M. Hardinge hath handsomely conueied in a greate vntrueth For this Comparatiue More often presupposeth the Positiue Therefore the sense hereof must be this The Olde Doctours often vsed these Termes Really Fleashly c. albeit not so often as others of the later yéeres But. M. Hardinge knoweth this is vntrue For neither hath he here yet shewed nor is he hable to shewe that in this case of the Sacrament any of these termes was euer vsed by any one of al the Olde Ancient writers Wherof we may wel reason thus The Olde Catholique Fathers intreatinge of the Substance of the Sacrament neuer vsed any of these woordes Really Carnally c. Therefore it is likely they neuer taught the people to beleue that Christes Bodie is presente Really and Fleashely in the Sacrament Contrarywise they in their Sermons called the Sacrament a Figure a Signe a Remembrance of Christes Bodie therefore it is likely they woulde haue the Catholique people so to iudge and beléeue of the Sacrament M. Hardinge The .7 Diuision Here before that I bringe in places of auncient Fathers reportinge the same Doctrine and in like termes as the Catholike Churche dooth holde concerninge this Article least our opinion herein might happily appeare our Carnal and Grosse I thinke it necessarie briefely to declare what maner a true Bodie and Bloude is in the Sacrament Christe in him selfe hathe but one Fleashe and Bloud in Substance whiche his Godhead tooke of the Virgin Marie once and neuer afterwarde leafte it of But this one Fleashe and Bloude in respecte of double qualitie hathe a doubleconsideration For at what time Christe liued here in earthe amonge men in the shape of man his fleashe was thralle and subiecte to the frailtie of mannes nature sinne and ignoraunce excepted That fleashe beinge passible vnto deathe the souldiours at the procurement of the Iewes crucified And suche manner Bloude was at his passion sheadde foorthe of his Bodie in sight of them whiche were then present But after that Christe rose againe from the deade his Bodie from that time forwarde euer remainethe immortal and liuely in daunger no more of any infirmitie or sufferinge muche lesse of deathe but is become by diuine giftes and endowementes a spiritual and a diuine Bodie as to whom the Godhead bathe communicated Diuine and Godly properties and excellencies that beene aboue al mannes capacitie of vnderstandinge This Fleashe and Bodie thus considered whiche sundrie Doctours calle Corpus Spirituale Deificatū A Spiritual and a Deified Bodie is geuen to vs in the blessed Sacrament This is the doctrine of the Churche vttered by S. Hierome in his Cōmentaries vpon the Epistle to the Ephesians where he hath these woords Dupliciter verò Sanguis Caro intelligitur vel Spiritualis illa atque Diuina de qua ipse dixit Caro mea verè est cibus Sanguis meus verè est porus Et Nisi manducaueritis Carnem meam Sanguinem meū biberitis non habebitis vitam aeternam Vel Caro quae Crucifixa est Sanguis qui militis effusus est lancea That is The Bloude and Fleashe of Christ is vnderstanded two waies either that it is that spiritual and
before a thousande yeeres past The B. of Sarisburie Hitherto M. Hardinge hath alleged neither Ancient Doctoure nor Olde Councel to serue his purpose The first that he canne finde is Doctour Bucer that died in Cambridge the fourth yeere of Kinge Edwarde the Sixth in the yeere of Our Lorde .1551 Of his iudgement herein I wil saie nothinge What reasons leadde him to yeelde to the other side for quietnes sake I remitte it wholy vnto God But thus muche I maie wel and iustly saie If M. Hardinge coulde haue founde any other Doctoure he woulde not thus haue made his entrie with M. Bucer Touchinge that brotherly and sobre Conference that was bytweene D. Luther and D. Bucer Philip Melanâ—thon and other Godly learned men of Germanie in the Uniuersitie of Wittenberge I see no greate cause why M. Hardinge shoulde thus sporte him self with it and calle it a Councel He might rather and more iustly haue scofte at the vaine Councel of the Eight Special Chosen Cardinalles holden in Rome vnder Pope Paulus the thirde Anno D. 1538. two yéeres after that Conference at Wittenberge For if he wil compare voices they of Wittenberge were moe in number If knowledge they were better learned if Purposes they sought Peace in Trueth and the Glorie of God if Issue God hath blissed theire dooinges and geuen force and increase vnto his Woorde as it appeareth this daie His holy name be praised therefore for euer But these Eight piked Cardinalles after greate studie and longe debatinge of the mater espied out onely suche faultes as euery Childe might haue soone founde without studie and yet neuer redressed any of the same If M. Hardinge had beene in the Apostles times perhaps he woulde haue made some sporte at theire Councelles For where or in what house assembled they togeather What Bishop or Pharisie was emonge them Certainely S. Augustine had Conference and Disputation with Pascentius the Arian at Hippo in the Priuate house of one Aâ—â—tius and yet was neuer scoft at for his dooinge Thus there be euer some that laugh storne at the repairinge of Hierusalem Origen saith Inimici Veritatis videÌ„tes sine Philosophia coÌ„surgere muros Euangelij cuÌ„ irrisione dicuÌ„t Hoc facilè posse destrui calliditate Sermonum per astutas fallacias The enimies of the Trueth seeinge the walles of the Gospel rise wâ—thout worldly Policie saie scornefully emonge them selues Al this by our craftie speache and falseheade wil soone be ouerthrowen But he that sitteth in Heauen wil laugh them to scorne M. Hardinge The .10 Diuision Let Chrysostome for proufe of this be in steede of many that might be alleged His woordes be these Nos secum in vnam vt ita dicam Massam reducit neque id fide solum sed re ipsa Corpus suum efficit By this Sacrament saith he Christe reduceth vs as it were into one loumpe with him selfe and that not by Faith onely but he maketh vs his owne Bodie in verie deede Reâ—psa whiche is no other to saie then Really The other Aduerbes Corporally Carnally Naturally be founde in the Fathers not seldome specially where they dispute against the Arianes And therefore it had ben more coÌ„uenient for M. Iuel to haue modestly interpreted them then vtterly to haue denied them The olde Fathers of the Greeke and Latine Churche denie that faithful people haue an habitude or disposition Vnion or Coniunction with Christe onely by Faith and Charitie or that we are spiritually ioined and vnited to him onely by hope loue religion obedience and wil Yea further they affirme that by the vertue and efficacie of this Sacrament duely and worthily receiued Christe is Really and in deede communicated by true Communication and participation of the Nature and Substance of his Bodie and Bloude and that he is and dwelleth in vs truely because of our receiuinge the same in this Sacrament The benefite whereof is suche as we be in Christe and Christe in vs accordinge to that he saith Qui manducat meam carnem manet in me ego in illo vvho eateth my Fleashe â–ª he dvvelleth in me and I in him The whiche dwellinge vnion and ioyninge togeather of him with vs and of vs with him that it might the better be expressed and recommended vnto vs they thought good in theire writinges to vse the aforesaide Aduerbes Hilarius writinge against the Arianes alleginge the wordes of Christe 17. Iohn Vt omnes vnum sint sicut tu Pater in me ego in te vt ipsi in nobis vnum sint That al maie be one as thou Father art in me and I in the they also maie be one in vs gooinge aboute by those woordes to shewe that the Sonne and the Father were not one in Nature and Substance but onely in Concorde and Vnitie of wil amonge other many and longe sentences for proufe of vnitie in substance both bytweene Christe and the Father and also bytweene Christe and vs hath these woordes Si enim verè verbum caro factum est nos verè verbum carnem Cibo Dominico sumimus quomodo non Naturaliter manere in nobis existimandus est qui Naturam Carnis nostrae iam inscparabilem sibi homo natus assumpsit Naturam Carnis suae ad Naturam aeternitatis sub Sacramento nobis CoÌ„municandae Carnis admiscuit If the vvorde be made fleashe verily and vve receiue the vvorde being fleashe in our Lordes meate verily hovve is it to be thought not to dvvel in vs naturally vvho both hath taken the nature of our fleashe novve inseparable to him self in that he is borne man and also hath mengled the nature of his ovvne fleashe to the nature of his euerlastingnesse vnder the Sacrament of his fleashe to be receiued of vs in the Communion There afterwarde this worde naturaliter in this sense that by the Sacrament worthely receiued Christe is in vs and we in Christe naturally that is in trueth of nature is sundrie times put and rehearsed who so listeth to reade further his eight booke De Trinitate he shal finde him agnise Manentem in nobis carnaliter filium That the Sonne of God through the Sacrament dwelleth in vs Carnally that is in trueth of fâ—eashe and that by the same Sacrament we with him and he with vs are vnited and knitte togeather Corporaliter inseparabiliter Corporally and inseparably for they be his very wordes Gregorie Nyssene speakinge to this purpose saith Panis qui de Còelo descendit non incorporea quaedaÌ„ res est Quo enim pacto res incorporea corpoâ—i cibus fietâ—res verò quae incorporea non est corpus omnino est Huius corporis panem non aratio non satio non agricolarum opus effecit sed terra intacta permansit tamen pane plena fuit quo famescentes Mysterium virginis perdocti facile saturantur 138 whiche wordes reporte so plainely the trueth of Christes Bodie in the
in saieing that Christ dwelleth in our hartes by Faith He is in thee not Really â–ª or Bodily but bicause his Faith is within thee M. Hardinge wil Replie This cannot suffice For Cyril Hilarie say That Christe not onely by Faith but also Corporally Carnally and Naturally is within vs. These woordes in their owne rigoure without some gentle Construction seeme very harde Euen so Hilarius in yâ— same Booke of the Trinitie saith That wee are one with God the Father and the Sonne not onely by Adoption or Consent of minde but also by Nature Whiche saieing according to the sounde of the letter cannot be true Therefore the Fathers haue beene faine to expounde to mollifie suche violent excessiue kindes of Speache Chrysostome where he saith We are made one lumpe wâ—th Christe addeth as it is said before his correction withal Vt ita dicam As it were or If I may vse suche manner of Speache In like manner saithe S. Augustine Qui in Christum credit credendo in Christum venit in eum Christus quodammodò vnitur in eum membruÌ„ in Corpore eius efficitur He that beleeueth in Christ by beleeuing cometh into Christe and Christe into him and after a certaine manner is vnited vnto him and made a member in his Bodie In a manner he saith but not according to the force of the letter Againe he expoundeth this woorde Corporaliter in this wise Non vmbraliter sed verè solidè Not as in a shadow but truely and perfitely So Cyrillus expoundeth his owne meaning Naturalis vnio non aliud est quà m vera Natura sumus filij irae id est verè Natural Vnion is nothing els but a true Vnion we are by Nature the Children of Anger that is we are in deede and truely the Children of Anger In which sense S. Paule saith Gentes factae sunt Cohaeredes Concorporales Comparticipes promissionis in Christo Iesu The Heathens are become Coenheretours Concorporal and partakers of the promise in Christe Iesu. Thus much of these woordes Corporally Naturally c. Whereby is meante a ful perfit spiritual Coniunction excludinge al manner of Imagination or Fantasie not a Grosse and Fleashly being of Christes Bodie in our Bodies according to the appearance of the letter Otherwise there must needes folow this great inconuenience that our Bodies must be in like manner Corporally Naturally and Fleashly in Christes Bodie For Hilarius saithe Nos quoque in eo sumus Naturaliter VVee also are Naturally in him and Cyrillus as he saith Christe is Corporally in vs so he saith We are Corporally in Christe Further that wée be thus in Christe and Christe in vs requireth not any Corporal or Local Being as in thinges Natural Wée are in Christe sittinge in Heauen and Christe sittinge in Heauen is here in vs not by a Natural but by a Spiritual meane of Being S. Augustine saith Postquam ex morruis Resurrexit Ascendit ad Patrem est in nobis per Spiritum After that Christe is Risen from the dead and Ascended vnto his Father he is in vs by his Sprite Whiche saieing agreeth wel with these woordes of S. Basile Paulus ait Si quis Spiritum Christi non habet hic non est eius Deinde addit Si tamen Christus sit in vobis ac si diceret Si Spiritus Christi sit in vobis S. Paule saith If any man haue not the Spirite of Christe he is not of him He addeth further these woordes If Christe be in you whiche is as muche as if he had saide If the Sprite of Christe be within you So likewise S. Augustine imagineth Christe to say vnto Marie Maudlen Ascendam ad Patrem meum tum tange me I wil Ascende vp vnto my Father then touche thou mee Meaninge thereby that distance of place cannot hinder Spiritual touchinge Againe S. Augustine imagineth Christe thus to say vnto the people Qui venit ad me incorporatur mihi He that cometh vnto me is Incorporate into mee He addeth of his owne Veniamus ad eum Iutremus ad eum Incorporemur ei Let vs goe vnto him let vs entre vnto him let vs be Incorporate into hâ—m Thus notwithstanding Christe were in Heauen and distant in place yet was he present in S. Paule for so S. Paule him selfe saith Wil ye haue a trial of Christ that speaketh within me This Coniunction is Spiritual and therefore néedeth not neither Circumstance of Place nor Corporal Presence Likewise S. Cyprian saithe Nostra Christi Coniunctio nec miscet Personas nec vnit Substantias sed affectus consociat confoederat voluntates The Coniunction that is bitweene Christe and vs neither doo the mingle Persons nor vnite Substances but it dooth knitte our affectes togeather and ioyne our willes Yet notwithstanding the same Coniunction bicause it is Spiritual true ful and perfite therefore is expressed of these Holy Fathers by this terme Corporal whiche remooueth al manner light and Accidental ioininge and Natural whereby al manner Imagination or Fantasie and Coniunction onely of Wil and Consent is excluded not that Christes Bodie is Corporally or Naturally in our Bodie as is before saide no more then our Bodies are Corporally or Naturally in Christes Bodie but that wée haue Lyfe in vs are become Immortal bicause by Faith and Sprite wée are partakers of the Natural Bodie of Christe M. Hardinge saith Wée are thus ioined vnto Christe and haue him Corporally within vs onely by receiuing that Sacrament by none other meanes This is vtterly vntrue as it is already prooued by the Authorities of S. Augustine S. Basile Gregorie Nazianzene Leo Ignatius Bernarde and other holy Fathers neither doothe either Cyrillus or Hilarie so auouche it Certainely neither haue they al Christe dwelling in them that receiue the Sacrament nor are they al voyde of Christe that neuer receiued the Sacrament Bisides the vntruâ—th hereof this Doctrine were also many waies very vncomfortable For what may the godly father thinke of his Childe that beinge Baptized departeth this life without recâ—iuinge the Sacrament of Christes Bodie By M. Hardinges Construction he must needes thinke His childe is damned for that it had no Natural Participation of Christes Fleash without whiche there is no Saluation whiche Participation as M. Harding assuereth vs is had by none other meanes but onely by receiuing of the Sacrament Yet S. Chrysostome saith In the Sacrament of Baptisme we are made Fleashe of Christes Fleashe and Boane of his Boanes For better trial hereof vnderstande thou gentle Reader that bothe Cyrillus and Hilarius in those places dispute against the Arians whose errour was this that God the Father and the Sonne are one not by Nature but onely by Wil and Consent Against them Hilarius reasoned thus Christe is as really ioyned vnto the Father as vnto vs. But Christe is ioyned vnto vs by Nature Therefore Christe is
by Baptisme He saithe not We doo Signifie our Burial but he saith plainely Wee are Buried togeather Therefor S. Paule would not cal the SacrameÌ„t of so greate a thinge but onely by the name of the thinge it selfe Likewise he saithe Solet â—es quae Significat eius rei nomine quam Significat nuncupari Non dixit Petra Significat Christum sed tanquam hoc esset quod vtique per Substantiam non erat sed per Significationem The thinge that Signifieth is commonly called by the name of that thinge that it Signifieth S. Paule saithe not The Rocke Signified Christe but The Rocke was Christe as if the Rocke had beene Christe in deede Yet was it not so in Substance and in deede but by way of Signification Thus therefore saith S. Augustine Whiles the Sacrament is broken and the Sacrament of Christes Bloude whiche is called Bloude is powred into the mouthes of the Faithful what thinge els is thereby shewed but the offering vp of Christes Bodie vpon the Crosse and the sheaddinge of his Bloude from his side Therefore S. Augustine saithe Ita facit nos moueri taÌ„quam videamus Praesentem Dominum in Cruce So it causeth vs to be mooued euen as though we should see our Lorde Present on the Crosse. This is S. Augustines vndoubted meaninge These thinges considered the weight of M. Hardinges argument wil soone appeare For thus he reasoneth The rentinge of Christes Bodie and the sheaddinge of his Bloude is expressed in the Mysteries Ergo Christes Bodie is there Really present vnder Shewes and Accidentes M. Hardinge The. 6. Diuision That it maye further appeare that these woordes Figure Signe Image Token and suche other like sometimes vsed in aunciente writers doo not exclude the truthe of thinges exhibited in the Sacrament but rather shewe the secrete maner of thexhibitinge amongest al other the place of Tertullian in his fourthe booke contra Marcionem is not to bee omitted specially beinge one of the chiefe and of moste appearance that the Sacramentaries bringe for proufe of their Doctrine Tertullians woordes be these Acceptum Panem distributum Discipulis suis Corpus suum illum fecit Hoe est Corpus meum dicendo id est Figura Corporis mei The Breade that he tooke and gaue to his Disciples he made it his Bodie in saieinge This is my Bodie that is the Figure of my Bodie The double takinge of the woorde Sacramente afore mentioned remembred and consideration had howe the Sacramentes of the Newe Testament comprehend two thinges 191 the outwarde 1 Visible formes that be 2 Figures Signes and Tokens and also and that chiefely a Diuine thingâ— vnder them 3 accordinge to Christes promise 4 couertly conteined specially this beinge weyed that this moste Holye Sacrament consisteth of these two thinges to witte of the Visible Forme of the outwarde Elementes and the Inuisible Fleashe and Bloude of Christe that is to saye of the Sacrament and of the thinge of the Sacrament Tertullian maye seeme to speake of these two partes of the Sacrament iointely in this one sentence For firste he speaketh most plainely of the very Bodie of Christe in the Sacrament and of the meruailouse tourninge of the Breade into the same The Breade saith he that he tooke and gaue to his Disciples he made it his Bodie VVhiche is the Diuine thinge of the Sacramente Then foorthwith he saith that our Lorde did it by saiynge This is my Bodie that is the Figure of my Bodie By whiche woordes he sheweth the other parte the Sacrament onely that is to saye that Holye outwarde Signe of the Forme of Breade vnder whiche Forme Christes Bodie into the whiche the Breade by Goddes power is tourned is conteined whiche outwarde Forme is verily the Figure of Chrisâ—â— Bodie present whiche our Lorde vnder the same conteined deliuered to his Disciples and nowe is likewise at that Holy Table to the faitheful people deliuered where the order of the Catholike Churche is not broken The B. of Sarisburie If this place of Tertullian be the chiefe and of greatest appearance for the Sacramentaries as M. Hardinge saithe I maruel it is so coursely answeared The woordes be bothe very fewe and also very plaine But with this copious Commentarie of M. Hardinges glosinge it wil be very harde for the Reader to finde out any parte of Tertullians meaninge I wil firste open the occasion of the writinge and then lay foorthe the Woordes That donne I doubte not but the sense wil stande cleare and easy of it selfe Marcion the Heretique against whome Tertullian wrote helde and mainteined this erroure That Christe receiued of the Blissed Uirgin not the very Nature and Substance but onely the outwarde Formes and Shewes of Mans Bodie Out of whose springes M. Hardinge and the reste of that side as it may appeare haue drawen their Doctrine of Accidentes standinge without Subiecte This fonde Heresie Tertullian reprooueth by this reason A Figure of a Bodie presupposeth a very Natural Bodie For of a Shewe or a Fantasie there can be no Figure But Christe gaue vnto his Disciples a Figure of his Bodie Therefore it muste néedes folowe that Christe had a very Natural Bodie As euery parte of this Argument is true so the proportion and forme of the same importeth a necessary sequele in reason The woordes stande thus Acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo Hoc est Corpus meum id est Figura Corporis mei Figura autem non esset nisi Veritatis esset Corpus Coeterum vacua res quae est Phantasma Figuram capere non potest Christe takinge the â—reade and distributinge it to his Disciples made it his Bodie saâ—einge This is my Bodie That is to saye This is a Figure of my Bodie But a Figure it coulde not be onlesse there were a Bodie of a truethe and in deede For a voyde thinge as is a fantasie can receiue no Figure These woordes are plaine of them selfe and if truethe onely might suffice woulde require no longe Exposition Nowe good Reader marke wel M. Hardinges considerations touchinge the same and thou shalte see the Darkenes of Aegypte brought in to cleare the shininge Sunne Firste he saithe The Accidentes and Shewes maye wel be the Sacrament Yet againe he saithe Christes Bodie it selfe may be the Sacrament Thirdly he saithe Tertullian ioineth these twoo senses iointely bothe togeather And so by his conninge he hath founde out twoo Sacramentes in one Sacrament Al this is M. Hardinges Glose For there is not one woorde thereof in the Texte neither of Accidentes nor of Christes Bodie as beinge a Sacrament of it selfe nor of this combiningâ— of twoo Sacramentes bothe in one M. Hardinge saithe Tertullian speaketh of a marueilous turninge But Tertullian speaketh no suche woorde neither of Miracle nor of turninge M. Hardinge saithe Tertullian speaketh of Holy Outwarde Formes But Tertullian not once nameth any kinde of Formes By M. Hardinges reporte Tertullian saithe
that Constantinus had against Maxentius Séeinge therfore none of al these Crosses that M. Hardinge hath here founde out either had any Image hanginge on it or was erected in any Churche or adoured of the people howe can al these woordes stande him in steede to serue his purpose M. Hardinge The .4 Diuision Concerninge the Images of Christe and of his Saâ—â—ctes that they haue beene greatly esteemed and vsed in houses Churches and places of praier from the Apostles time forwarde it is so euident that it can not be denied Athanasius writeth that Nicodeme who came to Iesus by night made an Image of Christe with his owne handes and that when he laye in his deathâ— bedde he deliuered it to Gamaliel who was S. Paules Schoolemaster Gamaliel when he sawe he shoulde dye leafâ—e it to Iames Iames lefte it to Simon and Zachaeus This Image came from hande to hande by succession and continued a longe time in Hierusalemâ— From Hierusalem it was caried into Syria and at lengthe it was brought to the Citie Berytus not farre from Tyre and Sydon VVhere howe despitefully it was vsed of the Iewes and what woonders ensued thereupon who list to knowe he maye reade it largely declared in a litle booke written by Athanasius of that maâ—tier The B. of Sarisburie The Reader of him selfe if he be not ouer simple may soone espie the simplicitie of this Fable A Christian man remoueth his householde and hauinge there an Image of Christe equal vnto him in length and breadthe and al proportion by forgeatefulnes leaueth it there in a secrete place behinde him A Iewe after him inhabiteth the same house a longe while and seeth it not An other strange Iewe sittinge there at dinner immediatly eâ—pieth it standinge open against a wal Al this M. Hardinges Athanasius Thus it standeth open and yet it is hidden it is hidden and yet it standeth open Afterwarde the Priestes and Rulers of the Iewes come togeather abuse it with al vilanie They crowne it with a Thorne make it drinke Esel and Gal and sticke it to the harte with a Speare Out issueth Bloude in greate quantitie The powers of Heauen are shaken the Sunne is darkened The Moone loseth her light And from thence â–ª saithe this yonge Athanasius wee had the Bloude of Hailes and al other like Bloude throughout the worlde To be shorte the firste woorde of the Booke is Iraque M. Hardinge him selfe is ashamed to reporte the tale Yet must it beare the name of Athanasius and beinge neuer so childishe a fable yet it muste haue the forewarde to prooue Adoration of Images Onely he telleth vs a longe Genealogie of the names of Nicodemus Gamaliel Iames Simon Zachaeus to astonne the Reader and to make him thinke the better of it How be it al this notwithstandinge this Image was neither Churched nor Adoured or Woorshipped either of Priest or people M. Hardinge The .5 Diuision Eusebius Caesariensis in the seuenthe booke of his Ecclesiastical storie writeth of the aunciente Image of Christe made in Brasse and of the woman that was healed by our Sauiour of her blouddye flixe in the Citie of Phoenicâ—a called Caesarea Philippi whereof that woman was a Citizen VVhiche Image he saithe he sawe as likewise the Images of Peter and Paule kepte by some of olde time And there he confesseth that the Images of Peter and Paule and of our Sauiour were in his time made and painted in â—ables and set foorthe After Eusebius deathe Iulian the renegate tooke downe this Image of Christe and set vp his owne in the same place whiche with violente fier that fel from heauen was clefte asunder in the breast the heade broken of with a peece of the necke and stickte in the grounde The reast of it soremained longe after as a token of lightninge and Gods displeasure might be reserued That Image of Christe after that the Painimes had haled pulled broaken and mangled it villainously by the Christians was taken vp set togeather and placed in the Churche where it is yet reserued saithe Socrates of his time Of the miraculouse herbe that grewe at the foote of this Image whiche after that it had growen so high that it touched the Images skirtes taken and ministred was a medicine and present remedie for al diseases as Eusebius writeth because it perteineth not specially to the mater of Images I rehearse nothinge The B. of Sarisburie Eusebius him selfe sheweth that the Phenâ—cians beinge Heathens and hearinge and seeinge the straunge Miracles that had béene wrought by Christe and by his Apostles made these Images in the honoure of them onely of their Heathenishe and vaine Superstition His woordes be these Nec mirum est Veteres Ethnicos beneficio affectos à Seruatore nostro ista fecisse Nam Apostolorum Pauli Petri ipsius Christi Imagines coloribus ductas seruatas vidimus Et credibile est priscos illos homines non dum relicta auita Superstitione ad hunc modum consueuisse colere illos Ethnica consueâ—â—dine ranquam Seruatores It is no maruel that the Heathens receiuinge suche benefites of our Saueour did these thinges For we haue seene the Images of Pauâ—e of Peter and of Christe drawen in colours and preserued And it may wel be thought that men in olde times beinge not yet remooued from the Superstition of their Fathers vsed after this sorte to woorship them by an Heathenishe custome as their Saueours By these woordes of Eusebius it is plaine that the vse of Images came not from Christe or from the Apostles as M. Hardinge saithe but from the Superstitious custome of the Heathens Neither doothe it appeare that those Images were sette vp in any Churche As for the Image of Christe it is plaine it stoode in the streete abroade and an Herbe of strange operation grewe vnderneath it Iulianus that Renegate that once had professed Christe and afterwardes wilfully renounced him tooke downe that Image of Christe not to withdrawe the people from Idolatrie but in malice and despite of that newe Religion and erected vp his owne Image to the intent the people shoulde woorshippe it purposely to deface Christe euen as they doo nowe that wilfuly breake Goddes Commaundementes to vpholde and mainteine their owne Traditions Of whome S. Basile writeth thus Who so forbiddeth vs to doo that God commaundeth or commauÌ„deth vs to doo that God forebiddeth is accursed vnto al them that loue the Lorde Therefore God stroake Iulians Image from Heauen with lightening and rente it in péeces in token of his reuengeance Like as also when an other Iulian President of the East had spoiled the Churches of Antioche in like despite of Christe sate vpon the Holy Communion Cuppes God smote him suddainely in the secrete partes with suche a disease as neuer afterwarde coulde be cured M. Hardinge The .6 Diuision It is euident by Chrysostomes Masse that there was some vse of Images in the Churche
Basile who for his excellente learninge and wisedome was renoumed with the name of Great The B. of Sarisburie In déede as S. Basile for his learninge wisedome and constancie in Goddes truth was worthily called Greate so was his authoritie alwaies accoumpted very weighty If M. Hardinge had in him some parte of that poise he woulde not so lightly be blowen away from Christe and his Gospel with so weake blastes of light fantasie But this Basile is not Basile nor are these woordes S. Basiles woordes Onely Pope Adrian in his Synodical Epistle emonge other vaine authorities allegeth these woordes in the name of Basile But in S. Basiles Bookes whiche are extant and abroade they are not founde And where as this Basile is made to protest that he wil honoure and Adoure Images and that openly to the example of others M. Hardinge knoweth this Doctrine is contrary not onely to common sense but also to his owne Councelles For in the Councel of Mens it is written thus Imagines non ad id proponuntur vt Adoremus aut Colamus eas Images are not set vp to thintent we should honoure or woorship them Neither doth Gregorie calle them Goddes to be honoured but onely bookes to be read neither bookes of profounde knowledge to instructe S. Basile or other like learned Bishoppes but Libros Laicorum Poore simple bookes to teache the ignorant And for as muche as M. Hardinge woulde haue vs to make so deepe accoumpte of the authoritie of this Councel for the better satisfaction of the Reader in this behalfe I thinke it necessary briefely and by the waie to touche some parte of those weighty reasons whereby the Bishoppes and Fathers there after longe deliberation were forced to erecte and stablishe the vse and Adoration of Images and to condemne the gainesaiers as Blasphemers and Heretiques Their special groundes are these Moses saith God tooke claie and made man after his owne Image and likenes Esai saith There shal be a Signe and a Testimonie to the Lorde in the LaÌ„de of Egypte Dauid saith Confession and bewtie is before him Lorde I haue loued the bewtie of thy House O Lorde ini face hath sought for thee O Lorde I wil seeke after thy countenance O Lorde the light of thy countenance is sealed ouer vs. Of euery of these seueral clauses Pope Adrian concludeth thus Ergo we must erecte Images in the Churche An other reasoneth thus Sicut audiuimus ita vidimus As we haue hearde so haue we seene Ergo there must be Images to looke vpon An other saith Mirabilis Deus in Sanctis suis God is marueilous in his Sainctes Ergo the Churche must be deckte with Pictures An other saith Noman lighteth a candle and putteth it vnder a bushel Ergo Images must be set vpon the Aultar Of al these and other like Authorities Isidorus concludeth Ergo A Churche is nothinge woorth onles it be ful freight with Images To prooue the Adoration and Woorshippinge of Images they haue these authorities Dauid saith Adoure ye the footestoole of his feete Adoure ye in his holy hille O Lorde Al the riche of the people shal praie before thy countenance Ergo saie they Images must be woorshipped Nowe to recken vp the vanities and Idolatrous Fables of that Councel it would be tedious The Diuel promiseth by his honestie that he wil no lenger tempte and trouble a holy man if he wil leaue woorshippinge of the Image of Our Lady An other sendeth for an Image to featche home water to his cesterne An other goeth on Pilgrimage and biddeth our Lady in his absence to see to her owne Candel She did al thinges accordingly as she was commaunded Until his returne the Candel went neuer owt Thus muche onely for a tast These proufes be greate and weighty And in comparison hereof al our Newe Maisters as M. Hardinge saith shal be founde lighter then a feather And for as muche as these menne so often charge our Doctrine with noueltie thereby to bringe it owt of credit as if it had neuer benne knowen before these later daies it shal therefore be good to touche some parte of the most Ancient Fathers iudgement and the Olde Practise of the Churche concerninge the same Origen saith Dei vt Inuisibilis Incorporei Imaginem nullam â—â—â—igiamus We make no Image of God as knowinge him to be Inuisible and without body Againe he saith Celsus obijcit nobis quòd non habeamus Altaria â–ª Imagines Celsus the Heathen chargeth vs that we haue neither Aultar nor Images Clemens Alexandrinus that liued at the same time writeth thus Nobis apertâ— veâ—itum est Artem fallacem exerceâ—e Non facies enim â–ª inquit Propheâ—a cuiusuis rei Similitudinem We are plainely forebidden to vse thâ—s deceiteful arte of Paintinge or Grauinge For the Prophete saith Thow shalt not make the likenes of any thinge Arnobius that folowed immediatly after ClemeÌ„s and Origen writeth thus vnto the Heathens Accusatis nos quòd non habeamus Imagines Alâ—aria Ye accuse vs for that we haue neither Images nor Aultars Laâ—tatius sometime Scholar to Arnobius saith Non est dubium quin Religio nulla sit vbi Simulachrum est Out of doubte where so euer is any Image there is no Religion S. Augustine muche commendeth this saieinge of Uarro Qui primi Simulachra Deorum populis posuerunt illi Ciuitatibus suis metum dempserunt errorem verò addiderunt They that first erected the Images of the Goddes vnto the people tooke awaye feare and ReligioÌ„ and increased erroure vnto their Cities And addeth thereto this reason Quia Dij facilè possunt in Simulachrorum stoliditate conteÌ„ni Bicause the Goddes in the folie of Images maie soone be despised The Councel holden at Eliberis decréeth thus Placuit Picturas in Ecclesijs esse noÌ„ debere ne quod colitur aut Adoratur in parietibus depingaâ—ur We thinke it good there be no Picture in the Churches least the thinge that is honoured or Adoured be painted on the Walles The like might be saide of the Councel holden at Constantinople The godly Emperours Ualens and Theodosâ—us gaue owt this General Proclamation throwghout al Christendome Cum sit nobis cura diligens in rebus omnibus Superni Numinis Religionem â—ueri Signum Saluatoris nostri Christi nemini concedimus coloribus lapide aâ—aâ—e materiâ— fingere sculpere aut pingere Sed quocunque reperitur loco tolli tubemus grauissima poena eos mulctando qui contrarium Decreâ—s nostris Imperio quicquam tentauerint For as muche as we haue ad ligent care in al thinges to maineteine the Religion of the most highe God therefore we suffer noman to facion to graue or to painte the Image of our Saueoure Christe either in colours or in stoane or in any other kinde of Metal or mater But where so euer any suche Image shal be founde we commaunde it
I spake as a Childe and had vnderstanding as a Childe But after that I once became a Man I auoided and despised the thinges that perteined to a Childe Who so despiseth Superstition and Idolatrie despiseth the thinges that should be despised And in consideration of the dangers he hath escaped he saithe with the Prophete Dauid Anima nostra sicut passer erepta est de laqueo venantium Our soule is deliuered as a Sparrowe from the snares of the Hunters Touchinge that danger that is here surmised vndoubtedly the knowledge of God inflameth not nor bloweth vp the harte but rather cooleth it and maketh it humble And for that cause God said vnto Moses Let the Kinge Reade this Lawe al the daies of his Life that he may learne to feare the Lorde his God c. Et ne eleuetur cor eius in SuperbiaÌ„ And that his minde be not blovveÌ„ vp vvith Pride For the nature and force of Goddes Woorde is to turne the harte Lex Domini Conuertens animas Therefore Cyrillus saithe Yonge menne that vse to Reade Goddes Woorde Fiunt posteà Religiosissimi Afterwarde become not proude or disdaineful but most verteous and Godly So Theodoretus saith vnto the Emperour Ioâ—inian The Knowledge of Heauenly thinges is behooueful for a Godly Prince For so shal your harte be not pufte vp with Pride but truely and in deede in the hande of God Likewise S. Augustine saithe Lectio assidua purificat omnia c. Et qui vult cum Deo semper esse semper debet orare legere Continual Readinge cleareth and purgeth al thinges Who so wil euer be with God must euermore Praie and Reade Therefore Chrysostome saithe Fieri non potest vt qui iugiter Coelestis Doctrinae verba excipit nihil patiatur It cannot possibly bâ—e but the Man that continually receiueth the Woordes of the Heauenly Doctrine muste of force be mooued and feele somewhat in his harte M. Hardinge The .9 Diuision The dangers and hurtes which the CoÌ„mon peoples Reading of the Scriptures in their owne language bringeth after the opinion of those that reprooue the same be greate sundrie and many I wil here as it were but touche a fâ—we of them leauinge the whole matter it selfe to the iudgement of the Churche â–ª First seeinge the poyson of Heretiques doth most infecte the common people and al Heretiques drawe their venâ—me out of the Bible vnder pretence of Goddes woorde it is not thought good by these menne to lette euery Curiouse and busie bodie of the vulgare sorte to reade and examine the Bible in their common language Yet they woulde not the learned discreate and sober laye men to be imbarred of that libertie Againe if Heresie springe of wronge vnderstandinge not of the Scriptures as Hilarius saithe Herâ—sâ—e is of vnderstandinge not of Scripture and the sense not the woorde is a crime who shal sooner fal to Heresie then the common people who cannot vnderstande that they reade Verily it seemeth a thinge harde to belâ—eue that the vnlearned people should vnderstande that whiche the beste learned men with longe studie and greate trauaile can scarcely at length attaine The B. of Sarisburie O what daungerous cases here are imagined and al to fraye the people from Godds Woorde If the ignorant reade the Scriptures saith M. Hardinge they wil prooue Heretiques For Heretiques sucke their venime owt of the Scriptures The Conclusion hereof is this Euery of the people maie safely reade M. Hardinges VVoâ—rde but Goddes VVoorde they maie not reade There is no manner danger in M. Hardinges Booke But Goddes Booke is full of dangers The reason hereof it is harde to gheasse onlesse it be for that Goddes Booke is fulle of Trueth and M. Hardinges Booke is fulle of erroure That he here calleth Heresie is the Euerlastinge and Manifest Truethe of God whiche when it was first preached and published by S. Paule was likewise euen then called Heresie For thus S. Paule answeareth in his owne defense Secundum hanc sectam quam vocant Heresim colo patrium Deum Accordinge to this secte whiche they calle Heresie I woorship the God of my Fathers But if the Laie People whom M. Hardinge for his pleasure calleth Curious Busie Bodies of the Uulgare sorte maie easily be leadde into Heresies by Readinge the Scriptures for that they be vnlearned howe then happened it that M. Hardinge him selfe beinge a man so deepely trained in al kinde of learninge coulde so lightly be leadde into the same I trowe he was then no Curious Busy Body Doubtles he was none of the Uulgare sorte In the primitiue Churche and longe after the Apostles time there were sundrie Sectes and sortes of Heresies as it is plainâ— by S. Augustine Epiphanius Theodoretus and others Yet that notwithstandinge the Ancient Fathers then euermore called vpon the people and exhorted them to Reade the Scriptures to thintente they might the better auoide Heresies For Ireneus writinge against the Heretiques called Ualentiniani saithe thus Haec omnia contulit eis Scripturarum Dei ignoâ—antia Al this befelle vnto them bicause they knewe not the Scriptures As Christ also saith vnto the Sadduceis Erratis nescientes Scripturas Ye are deceiued not bicause ye knowe but bicâ—use ye knowe not the Scriptures So S. Hierome saith Omni studio legâ—dae nobis sunt Scripturae vt probati trapezitae sciamus quis numus probus sit quis adulter We must reade the Scriptures with al diligence that as beinge good exchangers we maie knowe the lawful Coine from the Copper So Chrysostome Manichaei omnes Hereses decipiunt simplices Sed si habuerimus sensus animae exercitatos ad discretionem boni mali poterimus huiusmodi discernere Quomodò autem fiunt sensus nostri exercitati Ex vsu Scripturarum frequenti auditione The Manichees and al Heresies deceiue the simple But if we haue the senses of oure mindes practised to discerne good and yl wâ— maie be hable to discerne them But howe maie our senses become practised By the vse of the Scriptures and often hearinge Likewise saith Theophylacte Illis qui scrutantur Diuinas Scripturas nihil potest illudere Illae enim sunt Lucerna qua fur deprelienditur Nothinge can deceiue them that searche the Holy Scriptures For that is the Candel whereby the thiefe is espied This iudgement had the Olde Catholique Fathers of Readinge the Holy Woorde of God But that a blinde man can better avoide dangers then he that seeth or that a naked man in the middest of his enemies can better acquite him selfe then he that is armed it seemeth a very vnsensible and an vnlikely doctrine M. Hardinge The .10 Diuision VVhere as Luther woulde the Scriptures to be translated into euery Vulgare tongue for that they be light and easie to vnderstande he is confuted by the Scripture it selfe For bothe S. Peter and also S. Paule acknowlegeth in them to be greate difficulties by occasion
visite him who comminge vnto him with pretence to bringe conforte through his heauenly knowledge receiued confort But amonge the people how greate number is there of lewde Losels Gluttons and Dronkerdes whose bealy is their God who folow their vnruly lustes Is it to be thought this sorte of persones may without meditation and exercise of praier pearse the vnderstandinge of the Scriptures and of those holy Mysteries whiche God hath hidden as Christe confesseth from the Learned and wise man and opened vnto litle ones The B. of Sarisburie M. Hardinge alloweth these whom he calleth Curious Busy Bodies of the Uulgare sorte to atteine to the vnderstandinge of Gods Woorde not by readinge but onely by Special ReuelatioÌ„ and Miracle and none otherwise and that within the space of a thousande yéeres one or twoo onely and no moe For so S. Antonie atteined vnto the knowledge therof vtterly without any booke or Reading or any other healpe of vnderstandinge So that sicke man lieinge bedreade of whom S. Gregorie maketh that woorthy mention So that Barbarous and vtterly vnlearned sclaue that suddainely by Reuelation was taught to Reade And so like wise perhaps M. Hardinge him selfe beinge so longe a time and so earnest a Preacher of the same Gospel and Trueth of God that he now so wilfully condemneth without either Booke or Readinge or other conference onely vpon the Change of the Prince and none otherwise vnderstoode that thinge that before he coulde not vnderstande and by Miracle and Reuelation vpon the suddaine was wholy altered vnto the contrary True it is Fleashe Bloud is not hable to vnderstande the holy wil of God without special Reuelation Therefore Christe gaue thankes vnto his Father For that he had reueled his secretes vnto the little ones And likewise opened the hartes of his Disciples that they might vnderstande the Scriptures Without this special healpe and promptinge of Goddes holy Sprite the Woorde of God is vnto the Reader be he neuer so wise or wel learned as the Uision of a sealed Booke Buâ—â—â—â—s Reuelation is not special vnto one or twoo but general to al them that 〈◊〉 members of Christe and are endewed with the Sprite of God Therefore 〈◊〉 â—hrysostome saithe generally vnto al the people Audite quotquot estis mundani â—â—xoribus praeestis ac liberis quemadmodum vobis Apostolus Paulus Praecipiat legere â—cripturas idque non simpliciter neque obiter sed magna cum diligentia Herken al yee men of the worlde that haue wiues and Children how S. Paule the Apostle of Christe coÌ„maundeth you to Reade the Scriptures and that not sleightly or as by the way but with greate diligence Againe he saithe Domi Biblia in manus sumite Domi vacemus diuinarum Scripturarum lectioni Take the Bible into your handes in your houses at home At home in our houses let vs applie the Readinge of the Holy Scriptures So likewise saithe S. Hierome Hîc ostenditur verbum Christi non sufficienter sed abundanter etiaÌ„ Laicos habere debere docere se inuiceÌ„ vel monere Here wee are taught that the Lay people ought to haue the Woorde of God not onely sufficiently but also with abundance and to teache and counsel others But emongest these Busy Bodies of the Uulgare sorte M. Hardinge findeth a greate number of Losels Gluttons and Dronkardes whose belly is their God Thus he nameth the parte but he meaneth the whole For euen so writeth Hosius one of the Chiefe of that Companie Non est Consilium in vulgo non ratio non discrimen In this Vulgare sorte there is neither Counsel nor reason nor discretion And farther he calleth the flocke of Christe Beluam multorum Capitum A Wilde beaste of many heades As M. Hardinge also a litle before calleth them Swyne and others calle them Filthy Dogges Euen so the Phariseis iudged and spake of the simple People that folowed Christe Turbauista quae non nouit Legem maledicti sunt These rabbles of rascalles that are Unlearned and know not the Lawe are accursed In suche regarde they haue theÌ„ whom S. Paule calleth Ciues Sanctorum domesticos Dei Cittizens with the Sainctes and of the Householde of God If loosenesse of life be a iust cause to baÌ„nishe the people from the Woorde of God it is commonly thought that the Cardinalles and Priestes in Rome liue as loosely as any others S. Bernarde of the Priestes of his time writeth thus Non est iam dicere vt Populus sic Sacerdos quia nec sic Populus vt Sacerdos Wee mayâ— not nowe saye As is the People so is the Prieste For the people is not so wicked as is the Priest Therefore by M. Hardinges iudgemente the Priestes ought no lesse to be banished from Goddes Woorde then the rest of the People M. Hardinge The .12 Diuision And where as learned men of our time be diuided into contrary sectes and write bitterly one againste an other eche one imputinge to other mistakinge of the Scriptures if emongest them who woulde seeme to be the leadars of the people be controuersies and debates aboute the vnderstandinge of the Scriptures howe maye the common people be thought to be in safe case out of al daunger of errours if by readinge the Bible in their owne tongue they take the mater in hande If any man thinke I sclaunder them for that I saie they be diuided into contrary sectes let him vnderstande their owne Countriemenne I meane them of Germanie and special setters foorthe of this newe doctrine reporte it in their bookes and complaine lamentably of it Namely Nicolaus Amsdorffius in his booke intituled Publica Confessio purae doctrinae Euangelij c. Also Nicolaus Gallus in his booke of Theses and Hypotyposes who acknowledgeth the strifes and debates that be emongst them to be not of lighte matters but of high Articles of Christian doctrine For euen so be his woordes in Latine Non sunt leues inter nos concertationes de rebus leuibus sed de sublimibus doctrinae Christianae Articulis de lege EuaÌ„gelio c. The same man in the last leafe of his foresaide booke with greate vehemencie reporteth Haereses permultas esse prae manibus plerasque etiamnùm haerere in calamo That very many Heresies be already in hande and many as yet sticke in the penne as though he meante they were ready to be set foorthe Of late there haue beene put foorthe in printe twoo greate bookes one by the princes of Saxonie the â—ther by the Erles of Mansfeld chiefe mainteiners of the Lutheranes in whiche be recited eleuen sectes and the same as detestable Heresies condemned they are conteined in this cataloge or rol Anabaptistae Seruetiani Stancariani Antinomi Iesuitae Osiandriani Melancâ—thonici Maioristae Adiaphoristae Suencfeldiani Sacramentarij Albeit the Iesuites haue wronge to be numbred amonge them This muche is confessed of the sectes and controuersies of our newe Gospellers by their
owne Princes that stande in defence of the confession of Auspurge and by two of the Lutherane superintendentes No man hathe so exactely declared to the worlde the number and diuersitiâ— of the sectes of our time whiche hathe spronge out of Martin Luther as Fridericus Staphylus a man of excellent learninge one of the Emperours Counsaile that nowe is who might wel haue knowledge herein for as muche as he was a diligent student ten yeeres at VVittenberg amonge the chiefe doctours of them and for that time was of their opinion and afterward by consideration of their manifolde disagreeinges and contentions within thâ—m selues induced to discredite them and through the grace of God reduced to a whole minde and to the Catholike Faâ—the and nowe remaineth a perfecte member of the Churche This learned man in his Apologie sheweth that out of Luther haue sproonge three diuers Heresies or sectes The 208 Anabaptistes the Sacramentaries and the Confessionistes who made Confession of their Faithe in open Diete before the Emperour Charles the Princes and states of Germanie at Auspurge Anno Domini 1530. and for Protestation of the same there are called Protestantes Nowe he prooueth farther by testimonie of their owne writinges that the Anabaptistes be diuided into sixe sectes 209 the Sacramentaries into eight sectes 209 the Confessionisies and they whiche properly are called Protestantes into twâ—ntie sectes euery one hauinge his proper and particular name to be called and knowen by This lamentable diuision of learned men into so many sectes in the Countries where the Gospel as they cal it hath these fourty yeeres and is yet moste busely handled maye be a warninge to the gouernours of Christendome that they take good aduisemente howe they suffer the rude and ras he people to haue the Scriptures common in their owne tongue The B. of Sarisburie Here M. Hardinge by the healpe of one Staphylus a shameles Renegate hath made a longe discourse of suche differences in Doctrine as he imagineth to be emonge them that professe the Gospel And in deede as the imperfection and wante that is in man is naturally inclined vnto some diuision and that oftentimes in suche cases wherein ought to be greattest vnitie Euen so the Heretiques and the enimies of the trueth haue euermore vsed to take holde thereof the more to discredite and to depraue the whole At the first preachinge of the Gospel by the Apostles of Christe and other Holy Fathers there grewe vp immediatly with the same sundrie sortes of Sectes to the number of foure scoare and tenne as they are reckened in particulare by S. Augustine al flowinge out of one Springe al professinge one Gospel and al knowen by the name of Christe Yea sometimes the very lightes of the worlde and the pillers of the Churche seemed to be diuided by some dissension emongst them selues S. Peter from S. Paule S. Paule from Barnabas S. Cyprian from Cornélius S. Augustine from S. Hierome S. Chrysostome from Epiphanius the East parte of the world from the Weast Doctours from Doctours Fathers from Fathers Churche from Churche and Sainctes from Sainctes And hereof the Heretiques in olde time and other sworne enimies of God tooke occasion as M. Hardinge nowe dooth to defaâ—e the whole profession of the Gospel callinge it a puddel and a sinke of dissension For these causes the Heathens laughed at the Christians and pointed at them in the market places with their fingers So the Renegate Iulianus the Emperoure the better to cloke his owne infidelitie saide that Peter and Paule coulde not agrée Luke and Mathewe dissented in Christes Genealogie and that therefore the whole Gospel of Christe was nothinge els but erroure Oftentimes of malice against God they fained dissension to be where as none was So Marâ—ion the Renegate diuised a greate Booke of Contrarieties bytweene the Newe Testamente and the Olde The false Apostles saide that S. Paule dissented from al the rest of his Brethren and oftentimes from him selfe Euen so and with like trueth M. Hardinge seemeth nowe to charge the Gospel of Christe with like dissension folowinge therein both the Example and Doctrine of Staphylus the Renegate that hath wilfully forsaken Christe and is returned againe to his olde vomite And béeing hable so sharply to behold howe some one man hath in some case dissented from an other yet is he not hable to sée how muche he him selfe hath dissented from him selfe But hauinge this eloqueÌ„ce and skil so largely to amplifie these smal quarelles of so litle weight what woulde he haue benne hable to doo yf he had benne in the primitiue Churche and had seene al those hoate and troublesome dissensions that then were hable to shake the world What clowdes and colours might he then haue cast to scorne at Christe and to bringe his Gospel out of credite Doubtles as he saith nowe al these diuersities springe onely from Doctour Luther so woulde he then haue saide Al these former diuersities and sundrie formes of Heresies sprange onely from Christe And hereof he woulde haue concluded as he doth now that the Rude and Rasshe people shoulde in no wise be suffred to reade the Scriptures Howe be it touchinge these 34. seueral Sectes that Staphylus by his inquisition and conninge hath founde owt in Germanie it must needes be confessed they are marueilous poore and very simple Sectes For in that whole Countrie where they are supposed to dwelle they haue neither name to be knowen by two or thrée onely excepted nor Churche to teache in nor house to dwelle in But Staphyâ—us maie haue leaue to speake vntrueth for that he hath not yet learned to speake otherwise Hereof M. Hardinge maie conclude thus The Learned sometimes mistake the Scriptures and are deceiued Ergo the Learned ought to be bannished from readinge the Scriptures For al these fantastical imaginations of Opinions and Sectes perteine onely to the Learned sorte and nothinge to the Laie People And that the Learned either through ignorance or through affection may be misleadde no lesse then others it may easily appeare bothe by al these former examples and also by these woordes of God in the Booke of Exodus Nec in iudicio plurimorum acquiesces sententiae In iudgement thou shalt not herken to the minde of the moe Whiche woordes Lyra expoundeth thus Plurimorum id est Doctorum Of the moe that is to say of the learned sorte Certainely the Learned Fathers haue euermore thought that in suche perillous times of dissension in iudgement it is most behooueful for the people to haue recourse vnto the Scriptures When Paule and Silas preached at Berrhoea the people there dayly searched and considered the Scriptures to knowe whether that they preached were true or no. Chrysostome expoundinge these woordes When ye shal see the Abomination of desolation standinge in the Holy place writeth thus Ideo maÌ„dat vt Christiani volentes firmitatem accipere Fidei
Hoc dicens ostendit quòd Passio eius est MysteriuÌ„ Salutis humanae per quod etiam Discipulos consolatur Shalbe shead for many Thus saieinge he sheweth that his Passion is the Mysterie of the Saluation of mankinde and by the same he comforteth his Disciples Againe he saithe De Passione Cruce sua loquebatur Christe vtteringe these woordes of the Sacramente spake of his Passion and of his Crosse. To be shorte yf it be true that Christe shead his Bloude at his Last Supper and that Uerily Really and in deede as M. Hardinge alone strangely auoucheth and noman els I trowe beside him then can he no more saie The same was an Vnbloudy Sacrifice And so must he yelde vp the strongest Tower of al his Holde For yf the Sacrifice that Christe made at his Supper were Unbloudy howe did Christ there Shead his Bloude Yf Christe as M. Hardinge saith did there Shead his Bloude howe can that Sacrifice be called Unâ—loudy But to leaue these fantasies and vaine shyftes Christe gaue his Bodie to be broken and his Bloude to be shead not at his Last Supper but onely vpon his Crosse and no where els There he bare our iniquities there was he rent for our Sinnes And in that onely respecte we receiue his Bodie and embrace it and haue fruite of it In this respecte S. Paule saith God forebid I should reioice in any thinge sauinge onely in the Crosse of our Lorde Iesus Christe Therefore this newe Article of the Faith of the Real Sacrificinge Sheaddinge of Christes Bloude at the Table neither beinge true in it selfe nor hitherto by M. Hardinge any waie prooued notwithstandinge the greate Stoare and choise of his Authorities for as muche as Christe neuer gaue neither his Apostles nor any their successours Commission to doo more in that behalfe then he him selfe had donne To saie that any mortal man hath Power and Authoritie Really and in deede to Sacrifice the Sonne of God it is a manifest and wicked blasphemie the greate and grosse errours wherewith the Diuel and his Disciples in the time of his Kingedome of darknesse haue deceiued the world notwithstandinge As for Clemens whom M. Hardinge so often calleth the Apostles felowe as he is but lately start vp and comme abroade and therefore hath not yet gotten sufficient credit and is here brought in dumme saieinge nothinge so is he not woorthy of further answeare Howe be it M. Hardinge dooth greate wronge otherwise to reporte his Authours woordes then he findeth them Truely his ClemeÌ„s what so euer he were saith not The Priest hath Commission or Power to offer vp the Sonne of God His woordes are plaine to the contrary Antitypon Regalis Corporis ChristeÌ„ offerte Offer ye vp not the Bodie of Christe but the Signe or Sacramente of the Roial Bodie of Christ. Likewise againe he saith Offerimus tibi Regi Deo iuxta InstitutioneÌ„ Christi HuÌ„c PaneÌ„ Hoc PoculuÌ„ Wee offer vp vnto thee our Kinge and God not the very Bodie of thy Sonne Really in deede but This Breade and this Cuppe accordinge to Christes Institution It is a greate Prerogatiue for M. Hardinge both to make Doctours of his owne and also to geue them his owne Constructions Neither did Christe by these woordes Doo ye this in my Remembrance erectâ— any newe Succession of Sacrificers to offer him vp Really vnto his Father nor euer did any Ancient learned Father so expounde it Christes meaninge is cleare by the woordes that folowe For he saithe not onely Doo yee this but he addeth also In my Remembrance Whiche Dooinge perteineth not onely vnto the Apostles and their successours as M. Hardinge imagineth but also to the whole people And therefore S. Paule saithe not onely to the Ministers but also to the whole Congregation of Corinthe As often as ye shal eate this Erâ—ade and drinke this Cuppe Ye shal shewe foorthe and publishe the Lordes Deathe vntil â—e come Likewise S. Chrysostome applieth the same not onely to the Cleregie but also to the whole people of his Churche of Antioche Thus he saithe Hoc facite in memoriam Beneficij mei Salutis vestrae Doo ye this in Remembrance of my Benefite and of your Saluation Of these weake positions M. Hardinge without the warrante or authoritie of any learned Father reasoneth thus Christe saithe This is my Bodie that is geuen for you Doo this in my Remembrance Ergo The Prieste hath power to offer vp the Sonne of God vnto his Father M. Hardinge The .5 Diuision That Christe offered him selfe to his Father in his last Supper and that Priestes by those woordes Doo this in my remembraunce haue not onely auctoritie but also a special commaundement to doo the same and that the Figure of Melchisedech and the Prophecie of Malachie perteineth to this Sacrifice and maketh proufe of the same let vs see by the testimonies of the Fathers what doctrine the Apostles haue lefte to the Churche Eusebius Caesariensis hath these woordes Horrorem afferentia Mensae Christi Sacrificia Supremo Deo offerre per eminentissimum omnium ipsius Pontificem edocti sumus VVee are taught saithe he to offer vnto our Supreme â—od the Sacrifices of Christes Table whiche cause vs to tremble and quake for feare by his Bishoppe highest of al. Here he calleth Christe in respecte of his Sacrifice Gods Bishop highest of al Bishoppes the Sacrifices of Christes Table he callethe 222 the Bodie and Bloude of Christe bicause at the Table in his last Supper be Sacrificed and offered the same and for that it is his very Bodie and very Bloude imagination onely I hantasie and Figure set aparte he termeth these Sacrifices as commonly the auncient Fathers doo horrible causinge tremblinge and feare And where as he saithe we haue beene taught to offer these Sacrifices to God doubtlesse he meaneth by these woordes of Christe Doo this in my remembraunce This is my Bodie whiche is geuen for you This is my Bloude whiche is shedde for you Clement in his eight Booke often cited speakinge of the Sacrifice offered by the Apostles commonly addeth these woordes Secundum ipsius ordinationem or ipso ordinante whereby he confesseth it to be Christes owne ordinaunce The B. of Sarisburie To prooue that the Priest offereth vp the Sonne of God M. Hardinge hath here brought in Eusebius an Ancient Father that neuer once named any suche Oblation of the Sonne of God So muche is he opprest and encombred with his stoare True it is The Ministration of the Holy Communion is oftentimes of the Olde learned Fathers called a Sacrifice not for that they thought the Prieste had Authoritie to Sacrifice the Sonne of God but for that therein wee offer vp vnto God Thankes and Praises for that greate Sacrifice once made vpon the Crosse. So saithe S. Augustine In isto Sacrificio est gratiarum actio Commemoratio Carnis Christi quam pro nobis obtulit In this
shew or driftâ— of Reason concludeth in this sorte Thus the fourmes of Breade and Wine are the Sacramentes of the Bodie and Bloude of Christe Thus M. Hardinge bringeth in his Conclusion without premisses By M. Hardinges iudgement S. Augustine was not wel aduised when he called the Holy Mysterie Sacramentum Panis Vini The Sacrament of Breade and Wine He shoulde rather haue called it by this Construction The Sacramente of Fourmes and Shewes And whereas S. Augustine saithe Accedat Verbum ad Elementum fit Sacramentum whereby he meaneth that the Breade it selfe is made a Sacramente M. Hardinge wil rather expounde it thus Let the Woorde come to the Element or Creature of Breade and then the Accidentes thereof are made a Sacramente Uerily touchinge the Wine Christe him selfe calleth it not Fourmes or Accidentes but the Fruite or as Cyprian termeth it the Creature of the Vine Creaturam Vitis S. Cyprian calleth the Breade after Consecration Panem ex multorum granorum adunatione congestum Breade made not of Fourmes and Accidentes but of the Substance and mouldinge of many Comes S. Cyrille saithe Credentibus Discipulis Fragmenta Panis dedit Christe vnto his Disciples beleeuinge in him gaue not Accidentes or Shewes but Fragmentes or peeces of Breade Irenaeus saithe Of the same Breade and VVine after Consecration Augetur coÌ„sistit Carnis nostrae Substantia is increased and consisteth the Substance of our Fleashe Here must M. Hardinge néedes saie as Marcus Constantius saide before him that Accidentes are the Fruite of the Uine that Cornes and grapes be likewise Accidentes that Fragmentes and peeces of Breade be nothinge els but Accidentes that the Substance of our Bodies is nourished and increased and standeth by Accidentes Thus are their Accidentes Fâ—ga miserorum They can prooue and reprooue al by Accidentes and without their Accidentes they can doo nothinge And thus as badde Surgians they make one Salue to serue for al soares S. Gregorie saithe O Timothee depositum custodi deuitans profanas vocum nouitates Quia cùm laudari Haeretici tanquam de excellenti ingenio cupiunt quasi noua quaedam proferunt quae in Antiquorum Patrum libris Veâ—eribus non tenentur Sicque fit vt dum videri desiderant sapientes miseris suis auditoribus stultitiae semina spargant O Timothee keepe that thou haste receiued and beware of the wicked nouelties of woordes For these Heretiques seekinge the coÌ„mendation of the excellencie of their witte bringe foorth newe thinges that in the Olde bookes of the Anciente Fathers are not founde And so it happeneth that while they woulde be taken for wise menne they scatter emongst their poore hearers the seedes of Folie Certainely M. Hardinge and his felowes as of Shewes they haue made Sacramentes euen so of the Holy Sacramentes and whole Religion of Christe they â—aue leafte nothinge to the simple people but a sight of Shewes FINIS THE XXVI ARTICLE OF HIDINGE AND COOVERINGE The B. of Sarisburie Or that the Sacramente is a Signe or Token of the Bodie of Christe that liethe hidden vnderneathe it M. Hardinge That the outward forme of Bread 255 whiche is properly the Sacrament is the Signe of the Bodie of Christe we confesse yea of that Bodie which is couertly in or vnder the same whiche S. Augustine calleth Carnem Domini forma Panis opertam The Fleashe of our Lord coouered with the forme of Breade But what is meant by this terme Lyeth we knowe not As through Faithe grounded vpon Gods woorde we knowe that Christes Bodie is in the Sacrament so that it lyeth there or vnderneathe it by which terme it may seme a scoffe to be vttered to bringe the Catholike teaching in contempte or that it sitteth or standeth we denie it For lieinge sittinge and standing noteth situation of a Bodie in a place accordinge to distinction of membres and circunscription of place so as it haue his partes in a certaine order correspondent to the partes of the place But after such manner the Bodie of Christe is not in the Sacrament but without circumscription order and habitude of his partes to the partes of the Bodie or place enuironninge VVhiche manner of Being in is abooue all reache of humaine vnderstandinge wonderouse straunge and singular not defined â–ª and limited by the lawes or bondes of nature but by the almighty power of God To conclude the Beinge of Christes Bodie in the Sacrament is to vs certaine the manner of his Beinge there to vs vncertaine and to God onely certaine The B. of Sarisburie The entrie of this Article is the CoÌ„clusion of yâ— laste So artificially M. Hardinges Untruethes are wouen togeather The owtwarde Fourme of Breade saithe he is the Sacramente But withal he should haue added that this Fourme and manner of speache is onely his owne peculiare onely to him selfe and certaine his felowes of that side neuer vsed by any of al the Olde Doctours and Fathers of the Churche either Greeke or Latine or Learned or Unlearned or Catholike or Heretique or one or other These woordes of S. Augustine are alleged and answeared before That holy learned Father neuer saide neither that the Fourmes and Accidentes be the SacrameÌ„t nor that Christes Bodie is Really hidden vnder the same nor in this place speaketh any one woorde at al of any Accidentes But the woordes wherein M. Hardinge is deceiued are these Forma Panis Whiche woordes signiâ—â—e not the outwarde Fourmes and Accidentes as he vntruely expoundeth them but the very Kinde and Substance of the Breade So S. Paule saithe Christus cùm in Forma Dei esset Formam Serui accepit Christe beinge in the Fourme or Nature of God tooke vpon him the Fourme or Nature of a Seruante By whiche woordes S. Paule meante that Christe was very God in Substance and that he tooke vpon him the very Substance of a Man So S. Hierome expoundeth the same woordes speakinge in the Personne of Christe Declinaui ad eos deserens Regna Coelorum vt cum eis vefâ—erer assumpta Forma Serui I wente downe to them leauinge the Kingedome of HeaueÌ„ that I might eate with them hauinge taken the Fourme of a Seruante I thinke M. Hardinge wil not saie Christe tooke a Bodie of Fourmes and Accidentes that he might be conuersante and liue with menne So S. Augustine â—aithe Secundum hanc Formam non est putandus vbique diffusus Christe not accordinge to the Shewes or Accidentes of his Bodie but accordinge to this Kinde this Nature and this Substance of his Bodie maie not be thought to be â—owred and spreadde into al places Thus S. Paule S. Augustine S. Hierome and other learned Fathers vse this woorde Forma for Nature and Substance and not for Accidentes And as touchinge the other woorde Operta Coouered S. Augustine meaneth not thereby that Christes Bodie is Really conteined and coouered vnder the saide Fourme or kinde of Breade but onely that it is there
as in a Sacramente or in a Mysterie In this sense S. Augustine saithe Gratia Dei in Veteri Testamento velara laâ—ebat The Grace of God laie hidden coouered in the Olde Testamente And againe In Veteri Testamento occultabatur Nouum id est occultè Significabaturâ— The Newe Testamente was hidden in the Olde that is to saie It was secretely Signified in the Olde Here least M. Hardinge should take these woordes strictly and grossely as he doothe the reste and saie The Newe Testamente in déede Really was coouered in the Olde S. Augustine him selfe hath preuented him and opened his owne meaning in this wise as it is saide before Occultabatur id est occultè Significabatur It was Coouered that is to saie it was secretely Signified By whiche exposition beinge S. Augustines M. Hardinge might haue learned likewise to expounde these woordes Caro operta forma Panis id est occultè Significata The Fleashe coouered in the Fourme or Substance of Breade that is to saie Priuily Signified in the Forme or Substance of Breade But M. Hardinge thought it best to leaue the mater and to make his quarel to the woordes This woorde Liethe saith he importeth a scoffe wherewith to bringe his Catholique teachinge into contempte Uerily this must needes be a marueilous tender and a miserable Doctrine that maie no waies be touched without suspicion of a scoffe But why is he more angrie with vs for vtteringe these woordes Liethe hidden then he is with his owne Doctours vtteringe the same In his Glose vpon the Decrees it is written thus Species Panis sub qua latâ—t Corpus Species Vini sub qua later Sanguis The Fourme of Breade vnder whiche is hiddeÌ„ the Bodie The Fourme of Wine vnder whiche is hidden the Bloude These be his owne felowes woordes they are not ours VVillihelmus Hasfliginensis one of M. Hardinges Newe Doctours saith thus Quaerite Dominum dum inueniri potest In Templo inuenitur Materiali Ibi latet sub Specie Panis Seeke the Lorde while he maie be founde He is founde in the Material Churche of stoane There he is hidden vnder the Fourme of Breade An other like Doctour saith thus Ibi est Corpus Christi in tanta quantitate sicut fuit in Cruce Vnde mirum est quomodò sub tam modica Specie tantus homo lateat The Bodie of Christe is there as greate in quantitie as he was vpon the Crosse. Therefore it is marueilous how so greate a man can be hidde vnder so smal a Fourme Yf this woorde Hidden so necessarily importe a scoffe then must M. Hardinge needes thinke that his owne Doctours scoffe at him and laugh him to scorne Certainely it is no indifferent dealinge the woordes beinge al one so fauourably to allowe them in his owne bookes and so bitterly to mislike them in al others Perhaps he wil saie It is no Catholique Fourme of speache to saie Christe liethe in the Sacramente And yet I sée no greate reason but it maie stande as wel with the Catholike Doctrine to saie Christe liethe in the Sacrament as Christe sittethe in the Sacramente Yet Iohannes a S. Andrea a greate Doctour and a special Patrone of that side is wel allowed to write thus and that without any manner controlmente or suspicion of scoffe Id temporis contentio nulla erat vtrùm Corpus Christi insideret Eucharistiae At that time there was no strife whether Christes Bodie were Sittinge in or vpon the Sacramente or no. Thus was it lawful for him to write and his writinges are taken for good and Catholike But M. Hardinge saithe Christes Bodie is in the Sacrament without Circumscription or Respecte of place Strangely VVoonderously and Singularely and by the might of Goddes Omnipotent power and the manner of his Beinge there is knowen onely vnto God These be faire and orient and bewtiful colours but altogeather without grounde and to vse the termes of M. Hardinges Religion they are nothinge els but Accidentes and Shewes without a Subiecte It is a strange and a marueilous mater that this presence of Christe in the Sacrament beinge so certaine and so singulare as M. Harding seemeth to make it yet al the Olde Learned Catholique Fathers should so lightly passe it ouer in silence without any manner mention as if it were not woorthe the hearinge or that M. Hardinge should so assuredly and so certainely know it and yet God him selfe should not know it Or that God should know it and yet beinge a mater so Singulare and so necessarie to be knowen shoulde neuer reuele the same to any either of the Learned Fathers or of the Holy Apostles or make them priuie to that knowledge In déede it behooueth vs to humble our hartes vnto the miracles and marueilous woorkes of God But euery M. Hardinges fantasie is not a Miracle The Heretique Praxeas saide euen as now M. Hardinge saithe Deo nihil est difficile Vnto God nothinge is harde But Tertullian that learned Father answeared him then euen as wee now answeare M. Hardinge Si â—am abruptè in praesumptionibus nostris vâ—amur hac sententia quiduis de Deo confingere poterimus If wee so rashly vse this sentence to serue our Presumptions or fantasies wee may imagine of God what wee liste S. Steuen saw Christe in Heauen Standinge S. Paule saithe Christe is now at the Right hande of God Sittinge whiche thinge also wee confesse in the Articles of our Faithe But in the Sacrament saithe M. Hardinge Christe is Presente without any manner suche Circumscription or Circumstance or order of place that is to say as greate in quantitie as he was vpon the Crosse yet neither Standing nor Sitting nor Lieinge nor Leaninge nor kneeling nor Walkinge nor Reasting nor Moouinge nor hauinge any manner Proportion or Position of his Bodie either vpwarde or downewarde or backewarde or forewarde A very Bodie and yet not as a Bodie In a place and yet not as in a place This is M. Hardinges Catholique Doctrine without Scripture without Councel without Doctoure without any likinge or sense of Reason Yet must euery man receiue the same at M. Hardinges hande as the Singulare Strange Woonderful Omnipotent Woorke of God To Conclude Christes Bodie is in the Mystical Breade of the Holy Communion not Really or Corporally or in déede as M. Hardinge fansieth but as in a Sacramente and in a Mysterie euen as the Bloud of Christe is in the Water of Baptisme FINIS THE XXVII ARTICLE OF IGNORANCE The B. of Sarisburie Or that Ignorance is the Mother and cause of true Deuotion and Obedience M. Hardinge Maister Iuel had greate neede of Articles for some shewe to be made against the Catholike Churche when he aduised him selfe to put this in for an Article Verily this is none of the highest Mysteries nor none of the greatest keyes of our ReligioÌ„ as he saith it is but vntruely and knoweth that for an vntrueth For him selfe imputeth it to D.
and seeking of praise although it be the weakest of al other your shiftes yet it is an affection incident vnto the children of Adam and some men suspecte that M. Hardinge is not fully emptie of the same But he that made the harte is onely meete to searche and to iudge the harte As for mee as I am nothinâ— so I knowe nothinge God forebidde that I should glorie in any thinge sauing onely in the Crosse of Iesus Christe But where it pleaseth you so horribly to pronounce your Definitiue sentence that euerlastinge damnation shal be the ende of our game I might wel answeare you with S. Paule Nolite ante tempus iudicare Iudgâ— not before the time It seemeth ouer muche for you so vnaduisedly to take vpoÌ„ you the office and person of Christe without Commission For S. Iohn saith God hath geuen al iudgement not vnto M. Harding but vnto Christe his Sonne who no doubte wil inquire further of your iudgement Your owne Gelasius saithe Neminâ—â— grauare debet iniqua sententia A vvrongeful sentence may hurt no man It behooueth vs patiently to waite for the Iudgementseate of God In that day al the secretes of darkenesse shal be reueled The wicked and vngodly cried out against the Prophete Dauid Non est salus ipsi in Deo eius He hath no health he hath no comforte in his God But Dauid turned him selfe vnto God and saide O Lorde thou receiuest mee thou art my glorie thou liftest vp my heade If damnation be the ende of al their traueiles that seeke onely the Glorie of God and the Trueth of his Gospel where then shal they be that so wilfully haue dishonoured the name of God and haue burnte his Gospel without cause and haue condemned it as open Heresie Certainely Renegates Infidelles Liers Blasphemers and Idolaters shal haue their portion in the Lake that flameth vvith fier and Brimâ—toane The Lordes mouthe hath spoken it This doubtlesse shal be the ende of their game Now say you it remaineth that I perfourme my promise Yea verily but notwithstandinge al that ye haue hitherto saide muche more it remaineth that you beginne againe and assay better to prooue your purpose that is that ye leaue your Surmises and Gheasses and allege one or other sufficient Clause or Sentence for any of these maters that ye say ye haue prooued For that ye haue hitherto shewed vs as vnto any indifferent Reader it may soone appeare is ouer weake and wil not serue I graunte ye haue alleged Authorities sundrie and many such as I knew loÌ„ge before VVith what faithe I doubte not but by Conference it may soone appeare Verily M. Hardinge I neuer denied but you were hable to misreporte the Anciente Learned Doctours of the Churche and to bringe vs the names and shadowes of many Fathers The Heretiques of al ages were likewise hable to doo the same But what credite may wee yelde to suche AllegatioÌ„s VVhat Errour was there euer so plaine what Abuse so horrible but ye haue beene hable to maineteine the same by some coloure of Scriptures and Fathers Ye haue defended your Holy VVater by the example of Elizaeus and by the woordes of the Prophete Ezechiel Your Pardonnes by the Prophete Esaie the open filthinesse and abomination of your stewes by the name and Authoritie of S. Augustine Suche credite ye deserue to haue when ye come to vs in the name of holy Fathers Ye say ye haue shaken downe al the holdes of our side and that who so seeth it not is starke blinde and seeth nothing So easily and with so smal adoo this whole mater is brought to passe So Iulius Caesar sometime to declare the marueilous speede and expedition of his victorie expressed the same briefely in these three woordes Veni Vidi Vici I came to them I sawe them I conquered them Here in few woordes to trauersâ— the special pointes and corners of your whole Booke and to shew by what force and inginnes ye haue atchieued this enterprise First ye haue prooued your Priuate Masse by VVemen Boyes Children Laiemenne Fables Dreames and Visions your Halfe Communion by Sicke folke Deathbeddes Infantes and Madde men Of Christes Institution of the Scriptures of the certaine practise of the Apostles of the General and knowen vse of the Primitiue Churche of the Anciente Councelles of the Olde Canons of the Holy Catholique Fathers sauing onely your bare Gheasses you bringe nothinge Of your vnfruiteful manner of praieinge in a strange vnknowen tongue ye allege neither Authoritie nor Example Touchinge the Supremacie of Rome whiche is the keepe and Castle of your whole Religion ye wander far and wide and many times biside the way yet haue ye not founde any Ancient Father that euer entitled the Bishop of Rome either the Vniuersal Bishop of the whole worlde or the Head of the Vniuersal Churche Thus ye proceede with your Real presence and so foorth with the rest You intreate vncourteously the Holy Fathers with suche your Translations Expositions and Constructions not as may best expresse their meaning but as may best serue to further your purpose Ye racke them ye alter them ye put to them ye take fro them ye allege sometime the ende without the beginninge sometime the beginninge without the ende Sometime ye take the bare woordes against the meaninge sometime ye make a meaninge against the woordes Ye imagine Councelles that were neuer holden and Canons of Councelles that neuer were seene Ye bringe forged pamflettes vnder the names of Athanasius Anacletus and other Godly Fathers by whom you wel know and cannot choose but know they were neuer made Your greatest groundes be Surmises Gheasses Coniectures and likelyhoodes Your Argumentes be Fallacies many times without either Moode or Figure the Antecedente not agreeinge with the Consequente nor one parte ioined with an other Your Vntruethes be so notorious and so many that it pitieth mee in your behalfe to remember them But the places be euident and crie Corruption and may by no shift be denied And to forgeate al other your Inconstancie touchinge the former times euen now in this selfe same Booke whiche ye wishe vs to receiue and so to receiue as the rule and standarde of our Faithe ye say and vnsay ye auouche and recante and either of forgeatfulnesse or for that ye mislike your former saieinges you are often contrary to your selfe Ye haue sought vp a companie of new petite Doctours Abdias Amphilochius Clemens Hippolytus Leontius and suche others Authours voide of Authoritie ful of Vanities and Childishe fables And no greate marueile For who so wanteth wood is often driuen to burne turfes It had ben good ye had brought some other Doctours to prooue the credite of these Doctours Ye make no difference bitweene Syluer and Drosse bitweene Corne and Chaffe bitweene Olde and New bitween True and False Ye saie Christe sheadde his Bloude in deede and verily at his Laste Supper and that at the same instante of time he