the offringe of the Lordes Bodie vpon the Crosse and the flowinge of his Bloude from his side Thus it is cleare that the separation of Christes Body and Bloude is represented as wel by the People as by the Priest Wherefore to diuise a difference without cause and of the same to conclude an errour it is double folie The diuersitie of formes and kindes saithe M. Hardinge serueth for signification onely and hath no further vse ne profite Notwithstandinge this saieynge were otherwise true yet the issue thereof séemeth daungerous It is our parte to be obedient and not to discusse or rectifie Gods Commaundementes and to saye any thinge that Christe the Sonne of God hath appointed vs to doo is vtterly voide of vse and profite As for the libertie of the Churche that is here claimed if we shouâ—de demaunde where and when it was graunted perhaps the Chartar woulde not be founde The libertie of the Churche is not to be against God nor to controlle any his ordinaunce Neither hath M. Hardinge yet proued that the Churche within sixe hundred yéeres after Christe in open Congregation and assemblie of people whiche is the state of this question euer vsed any suche kinde of libertie In these woordes M. Hardinge hath priuily cowched sundrie arguments which of what value or force they be I pray thée Gentle Reader to vnderstande The first is this The prieste Consecrateth the Sacrament Therefore the people is not bounde to receiue in bothe kindes The seconde is this The priest offereth the Sacrifice and representeth the separation of Christes Bodie and Bloude Ergo it is sufficient for the people to receiue in one kinde The thirde is this The Churche hath hir libertie Ergo she is not bounde to Christes Institution Alas howe sclenderly hange these thinges togeather Yet these are the argumentes that as it is supposed are neuer hable to be answeared M. Hardinge The .3 Diuision As touchinge the woordes of Christe Bibite ex hoc omnes Drinke ye al of this They perteine to the Apostles onely and to their successours For to them 49 onely he gaue coÌ„maundement to doo that which he did in his supper as Clement saithe to them onely saiynge doo this in my remembrance he gaue Commission to consecrate offer and to receiue the Sacrament in remembrance of his deathe and passion by the same woordes ordeininge them priestes of the newe Testamente VVherefore this belongeth not to the laye people neither canne it iustely be geathered by this place that they are bounde of necessitie and vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes The B. of Sarisburie When I reade these woordes of M. Hardinges I am striken with horrour to consider the terrible iudgement of God It is muche to be feared that he that is ledde awaye of this sorte offendeth not of ignorance for so were the faulte the more pardonable but againste the manifest knowen truthe and againste the spirite of God For whereas Christe saithe Drinke ye al of this if he wil followe the letter the woordes be plaine that al shoulde drinke If he wil leaue the letter and take the meaninge S. Paule hath opened it For writinge vnto the whole Congregation at Corinthe he saithe thus As often as ye shal eate this Breade and drinke of this Cuppe ye shal declare the Lordes deathe vntil he come If he doubte S. Paule yet the very practise and continual order of the Primitiue Churche fully declareth what Christe meante And they saye Consuetudo est optima interpres Legis Custome is the best Interpreters of the lawe If he wil take neither the woordes of Christe nor Christes meaninge then I know â—ot how to deale with him Once againe he bringeth foorthe Clement the Apostles fellowe And what Clement Uerily euen the same that ministred and deliuered the holy Communion to the faithful that then were in Rome vnder bothe kindes as appeareth by the longe vsage of that Churche euen as Christe deliuered it to his Disciples and M. Hardinge is not hable to shewe that the same Clemente euer ministred otherwise He seeth knoweth that the woorde Omnes is against him the meaninge against him The practise of the Churche against him his owne Clement against him Yet he beareth his countenance so as if al were with him To be shorte if Christ when he saide Drinke ye al meant not that al shoulde drinke why did S. Paule and al the Apostles and the whole primitiue Churche expounde it and practise it as though he had meante so And if he meante so why dothe M. Hardinge deceiue the worlde and say he meante not so But Clement saithe Christe spake these woordes doo this in my remembrance onely vnto the Apostles Therefore saieth M. Hardinge These woordes drinke ye al pertaine to the Apostles onely and to their successours Understande good Reader that Clement in the place here alleged speaketh not one woorde either of one kinde or of bothe but onely saithe thus That Christe appointed his Apostles to the office of the holie Ministration whiche he calleth the spiritual oblation Therefore thou maiste sée that M. Hardinge shewinge the one thinge for an other and of the same concludinge what him liketh cannot séeme to deale plainely The argument that hereof is geathered standeth thus Clement saithe that Christe gaue onely vnto his Apostles the office of the Ministerie and authoritie to offer the spiritual Sacrifice Ergo these woordes drinke ye al of this perteine nothinge to the people Here is a very fainte conclusion For by force of this reason he may take from the people bothe partes of the Sacrament as wel as one and so leaue them no Sacrament at al. M. Hardinge The .4 Diuision And this vnderstoode they whiche aboue one hundred yeeres past 50 chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie woulde needes vsurpe the Cuppe also For seeinge them selues not to haue sufficient proufe and warrant for their dooinge of these woordes drinke ye al of this the better to bolster vp their newe fangled attempte they thought it better to aliege the woordes of Christ in S. Iohn Excepte ye eate the fleashe of the Sonne of man and drinke his bloude ye shal not haue life in you which woordes for al that our newe Masters of fourtie yeeres paste wil to be vnderstanded of the spiritual and not of the Sacramental eatinge as it may be and is taken for bothe of the Doctours vewed a parte Yet in al that Chapter there is no mention of the Cuppe nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe cannot finde in al the Scriptures neither commaundement where he gaue charge the Sarcament so to be geuen neither so muche as any example where Christe gaue it vnder bothe kindes to any other then to thapostles VVhere as contrariwise it may be shewed of our parte
Primitiue Churche this vvas necessary vvhen the Faithe vvas a learninge And therfore the Praiers vvere made then in a common tongue knovven to the people for cause of their further instruction VVho beinge of late conuerted to the Faithe and of Painimes made Christians had neede in al thinges to be taught But after that the Faithful people was multiplied and increaced in greate numbers and had beene so wel instructed in al pointes of Religion as by their owne accorde they conformed them selues to the Ministers at the Common Praiers in the Latine Churche the Seruice was set out in Latine and it was thought sufficient parte of the people in the Quier to answeare for the whole And this hath beene esteemed for a more expedite and conuenient order then if it were in the Vulgare tongue of euery Nation The B. of Sarisburie Who so wil mainteine an vntruthe ought to be circumspecte and to remember wel how his tales may stande togeather M. Hardinge a litle before wrote thus Cicero saith Tongues be in number infinite Of them al Neither M. Iuel nor any one of his side is hable to shew that the publique Seruice of the Churche in any Nation was euer for the space of sixe hundred yeeres after Christe in any other tongue then in Greeke or Latine Now contrarywise either of forgeatfulnesse what he hath saide before or of some other better aduise he saith thus Verily in the Primitiue Churche this was necessary when the Faithe was a learninge And therefore the praiers were made then in a Common tongue knowen to the people for cause of their further instruction By these woordes he vtterly ouerthroweth that he so confidently saide before and very wel confirmeth my assertion M. Iuel may now take his ease For M. Hardinge him selfe is hable to prooue against him selfe that in the Primitiue Churche the Seruice was ministred in the Common tongue and that he confirmeth for a veritie and saith It was necessary so to be and coulde not be otherwise These saieinges of M. Hardinges beinge directely contrary cannot possibly stande bothe togeather If the one be true the other of necessitie must néedes be false The reason that he geathereth in this place standeth vpon the diuersitie of times Then saith he the people vvas ignorant and needed of al thinges to be taught Novv they are instructed and vnderstande the Faithe and are increased in multitude Therefore it is better novv for expedition the Seruice be saide in a strange Language and that onely the Clerke make answeare to the priest in steede of the vvhole Congregation Thus saith M. Hardinge not by the authoritie of S. Ambrose S. Augustine S. Hierome S. Chrysostome or any other like olde Catholique Doctour but onely by warrant of late Doctours Thomas of Aquine and Nicolas Lyra the former of whiche twoo liued at the least twelue hundred yéeres after Christe His reason in shorte is thus The people novv is instructed ▪ Ergo They ought to haue their Seruice in a strange tongue If M. Hardinge minde to perswade the worlde he had neede to bringe other argumentes But what if the people be not instructed What if they know nothing no not the Articles of the Christian Faithe What if there be noman to instructe them What if the Priest be euen as is the people the blinde leade the blinde Yet I trowe M. Hardinge wil not alter his new Decrée but his strange Seruice must continue stil. Uerily the vnderstanding of God is the soule life of Gods Churche and as it was necessary at the first plantinge thereof so is it alwaies necessary for the continuance of the same S. Hilarie saith Ecclesiae in quibus verbum dei non vigilar naufragae fiunt The Churches wherein Goddes woorde is not watcheful suffer wrecke Neither did S. Paule say let this order holde for the time while the faithe is a learninge as M. Hardinge woulde haue him say but thus he saith Haec quae scribo Domini sunt mandata Omnia ad ae dificationem fiant The thinges that I write are the commaundementes of the Lorde Let al thinges be doone to edifie The edifieinge of the people whiche is the final cause hereof continueth stil therefore ought the vnderstandinge of the people which is the efficient cause hereof to continue stil. M. Hardinge The .29 Diuision I graunte they cannot say Amen to the blessinge or thankes geuinge of the Priest so wel as if they vnderstoode the Latine tongue perfitely Yet they geue assent to it and ratifie it in their hartes and doo conforme them selues vnto the Priest though not in special yet in general that is to witte though not in euery particular sentence of praise and thankes geuing or in euery seueral petition yet in the whole For if they come to Churche with a right and good intent as the simple doo no lesse then the learned their desier is to render vnto God glory praise and honour and to thanke him for benefites receiued and with al to obteine of him thinges behooueful for them in this life and in the life to come And without doubte this godly affection of their mindes is so acceptable to God as no vnderstandinge of woordes may be compared with it This requisite assent and conforminge of them selues to the Priest they declare by sundrie outwarde tokens and gestures as by standing vp at the Gospel and at the preface of the Masse by bowinge them selues downe and adoringe at the Sacrament by kneelinge at other times as vvhen pardon and mercie is humbly asked and by other like signes of deuotion in other partes of the Seruice The B. of Sarisburie Yet once againe M. Hardinge woulde make the worlde beléeue that the ignorant people vnderstandeth the Latine tongue although not perfitely and that they may in general geue their consent vnto what so euer the Priest saithe although they know not one woorde what he saieth And so betwéene S. Paule and M. Hardinge there appeareth a plaine contrarietie For S. Paule saith The vnlearned cannot say Amen to thy praier bicause he knoweth not what thou saiest Yes saithe M. Hardinge although he know not what thou saiest yet may he neuerthelesse say Amen But hereto he laieth his correction I graunt saith he they cannot say Amen to the blissing and thankes geuinge of the Priest So vvel as if they vnderstoode the Latine tongue O M. Hardinge who taught you thus to qualifie the peoples duties Why doo you thus openly deceiue your brethren Why teache you them to say Amen To edifie them selues to be thankeful and to conforme their hartes vnto God Nor so vvel but in woorse wise as you your selfe confesse then you know they are bounde to doo Your owne tongue confesseth against your selfe that you leade the people of God from the better vnto the woorse I know the humble affection and deuotion of the harte is more pretious before God then any vnderstanding or sounde of woordes For that in déede is the praieing
wearishe bodies nothing like that they seemed before then saide he vnto them Lo these be they of vvhom ye stoode so muche afraide these be their greate bodies these be their mighty boanes Euen so good Reader if thou stande in feare of these M. Hardinges Authorities and Argumentes and thinke them terrible and inuincible for that they are embossed and wrought out by arte take them rippe them open them searche them weighe them strippe them naked shake them out conferre them with the places from whence they were taken consider the Causes and the Circumstances what goeth before what commeth after marke the Storie of the time examine the Iudgemente of other Fathers and thou shalt marueile wherfore thou stoodest so muche afraide or euer thoughtest them to be inuincible It were aboue al thinges to be desired of God that his Heauenly Trueth might passe foorth without these contrarieties and quarrels of iudgementes and many godly wise men are muche offended to see it otherwise But thus it hath been euer from the beginning Cain was against Abel Esau against Iacob The Kingedome of Darkenesse was euer against the Kingedome of Light The Scribes and Phariseis were greeued with Christe Celsus Prophyrius Iulianus Symmachus were greeued with the Glorie of the Gospel Christe him selfe is the stoane of offense laide to the Resurrection and ruine of many But through these offenses and contentions the Trueth of God breaketh out and shineth more glorious Blissed therefore be the name of God that hath offered this occasion For I haue no doubte in God but of this necessarie conflicte through his mercie there shal issue some sparkle to the glorie of his holy name For as Moses Rodde deuoured the Roddes of the Sorcerers euen so wil the Trueth of God deuoure Errour Darkenesse cannot stande before the light Tertullian saithe Scriptura diuina Haereticorum fraudes furta conuincit detegit The Holy Scripture discloaseth â–ª and confoundeth the suttleâ—ies and robberies of Heretiques And Nehemias saith Greate is Veritie and preuaileth But M. Hardinge threatened afore hande that mine Answeare be it true be it false shal soone be answered How be it if he wil not dissemble but deale plainly and laye out the whole and answeare the whole as he seeth I haue dealte with him perhappes it may require him some longer time But if he dismembre my sayinges and â—ulle out my woordes and take choise of my sentences without regarde what goeth before or what cometh after or if he sende vs ouer suche pretie Pamflettes as he lately printed togeather and ioined with the Turkish Newes of Malta I warne him before hande I may not vouchesaue to make him answeare Notwithstanding before he addresse him selfe to his seconde Booke I would counsel him first to consider better the ouersightes and scapes of his former Booke and further to thinke that what so euer he shal write it wil be examined and come to trial And let him remember it is not sufficient to cal vs Sacramentaries and Heretiques or to condemne our Bookes for pelfe and trasshe and fardles of lies before he see them For these thinges wil now no lenger goe for Argumentes But before al thinges let him write no moe Vntruethes For thereof he hath sente vs yenough already Let him nomore wreast and racke the Scriptures Let him nomore neither misallege nor mysconstrue nor corrupte nor alter the holy Fathers Let him nomore imagin Councels and Canons that he neuer saw Let him nomore bring vs neither his Amphilochius nor his Abdias nor his Hippolytus nor his Clemens nor his Leontius nor any other like childishe forgeries nor his Gheasses nor his Visions nor his Dreames nor his Fables Let him nomore bringe one thinge for an other And to be shorte let him bring no moe Contradictions in his owne tales nor be founde contrarie to him selfe Otherwise the more he striueth the more he bewraieth his owne cause Now good Christian Reader that thou maiste be the better hable bothe to satisfie thine owne Conscience in these cases and also to vnderstande as wel what is saide as also what is answeared of either partie I haue laide foorth before thee M. Hardinges Booke without any diminution fully and wholy as he him selfe gaue it out And to euery parcel thereof accordinge to my poore skil I haue laide mine Answeare whether sufficient or insufficient thou maiste be Iudge To thee it is dedicate and for thy sake it is written Here muste I say vnto thee euen as S. Hierome saithe to his Reader in the like case Quaeso Lector vt memor Tribunalis Domini de iudicio tuo te intelligens iudicandum nec mihi nec Aduersario meo faueas néue personas loquentium sed causam consideres I beseche thee good Reader that remembringe the Iudgemenâ—seate of the Lorde and vnderstandinge that as thou doost iudge so thou shalt be iudged thou fauer neither mee nor mine Aduersarie that vvriteth against mee and that thou regarde not the personnes but onely the cause God geue thee the Sprite of Vnderstandinge that thou maiste be hable to iudge vprightly God geue thee eies to see that thou maist beholde the comfortable and glorious face of Gods Trueth that thou maist know thee good and merciful and perfit wil of God that thou maiste gròw into a ful perfite man in Christe and no lenger be blowen away with euery blast of vaine Doctrine but maiste be hable to know the Onely the True and the Liuing God and his onely begotteÌ„ Sonne Iesus Christe To whom bothe with the Holy Ghost be al Honour and Glorie for euer and euer Amen From London the .vi. of Auguste 1565. Iohn Ievvel Sarisburien ¶ AN ANSVVEARE TO M. Hardinges Preface IT misliketh you muche M. Hardinge that in so many and sundrie cases by mee mooued wherin standeth the greattest force of your Religion I shoulde saie You and others of that parte are vtterly voide not onely of the Scriptures but also of the Olde Councelles and Ancient Fathers and that in suche an Audience I should so precisely so openly discoouer the wantes and weakenesse of your side And therefore The greatter my heape riseth the lesse saie you is mine aduantage Whereunto I may easily replie The larger is mine Offer the more wil your discrete Reader mislike the insufficiencie of your Answeare and the more enlarged is your libertie the lesse cause haue you to complaine Wise men ye saie woulde more haue liked greatter Modestie Uerily the men that you cal Wise woulde haue thought it greattest Modestie to haue dissembled and saide nothinge But what may the same Wise menne thinke of your Modestie that hauinge so often made so large and so liberal offers of so many Doctours are not hable in the ende to shewe vs one Neither looke wee so fiercely nor shake wee the swearde so terribly as you reporte vs. This was euermore your and your felowes special and peculiar commendation Who bisides your fierce and cruel lookes and bisides the
Communion as he him selfe seeth may be easely answeared and William Wideford a Doctour of his owne learning saith is foolishely and falsely brought in to serue this turne Yet he woulde not passe it ouer without some brauerie But now wil he bringe in suche authorities so cleare so forcible and so inuincible as can not possibly be auoyded How be it God be thanked these authorities be neither so weighty nor so strange I knew them al and had weighed them wel before I spake any thinge in that behalfe Here he doubleth a greate many thinges before by him alleged for his Priuate Masse in déede seruinge as wel to the one purpose as to the other M. Hardinge The .17 Diuision Melciades that Constant Martyr of Christe and Bishop of Rome ordeined that sundrie hostes prepared by the consecratinge of a Bishop shoulde be sent abroade amonge the Churches and Parishes that Christian folke who remained in the Catholike faithe might not through heretiques be defrauded of the holy Sacrament Whiche can none otherwise be taken then for the forme of Breade onely bicause the wine cannot so conueniently be caried abroade from place to place in smal quantitie for suche vse muche lesse any longe time be kepte without corruption The B. of Sarisburie This argument hangeth onely vpon lacke of carriage For if it were possible to diuise a way that the Sacrament might be caried aboute in bothe kindes then were this gheasse soone answeared For otherwise Melciades speaketh not one woorde of the Communion in One Kinde Now that the carriage of bothe kindes is not impossible the examples of antiquitie doo wel declare S. Hierome writeth thus of Exuperius the Bishop of Tholouse in Fraunce Nihil illo diâ—ius qui Corpus Domini in canistro vimineo sanguinem portabat in vitro There was no man richer thâ—n he that carried the Lordes Body in a wickeâ— Basket and his Bloud in a Glasse Likewise Iustinus Martyr declaring the order of the Churche in his time saithe thus Illis quae cum gratiarum actione consecrata sunt vnusquisque participat Eadem ad eos qui absunt Diaconis dantur perferenda Of the thinges that be consecrate that is the Breade Water and Wine euery man taketh parte The same thinges are deliuered to the Deacons to be carried vnto them that be away Here haue we founde not onely a possibilitie but also a common vsage practise of carrieyng the Sacrament in Bothe Kindes This is the first inuincible argument that al the worlde cannot answeare M. Hardinge The .18 Diuision The Councel of Nice decreed that in Churches where neither Bishop nor Priest were present the Deacons them selues bringe foorthe and eate the holy Communion VVhiche likewise can not be referred to the forme of wine for cause of sowringe and corruption if it be longe keapte The B. of Sarisburie This later clause Ipsi proferant edant Let them bringe it foorth them selues and eate neither is in the Gréeke nor in the Decrées nor in the former edition of the Councels Certaine woordes somewhat like are founde in Rufinus in this sorte Praesentibus Praesbyteris Diacoâ—â— ne diuidant Eucharistiam sed illis agentibus Solùm ministrent Si verò praesbiter nullus sit in praesenti tunc demum etiam ipsis liceat diuidere In the presence of the Priestes let not the Deacons diuide or minister the Sacrament but onely serue the Priestes in their office But if there be no Priest present then let it be lawful for the Deacons to minister Here is very smal healpe for M. Hardinges purpose onlesse perhappes he wil say that Proferre or diuidere Is to minister in One Kinde But if he thinke this a very fonde Translation as it is in déede then this authoritie might haue béene spared M. Hardinge vpon occasion of these woordes would haue men beléeue that the Deacon in the absence of the Priest wente to the Pyx and tooke out the Sacrament and receiued it But Rufinus speaketh not one woorde neither of takings foorthe of the Sacrament nor of the receiuing of the Deacon but of Diuidinge or Ministringe to the people And his meaning séemeth to be this that in the absence of the Priest the Deacon might Consecrate and so serue the people Whiche thinge notwithstanding it séeme in some parte contrary to an other Canon of the same Councel namely in the presence of a Priest yet that it was so vsed in the primitiue Churche it appeareth by most manifest and certaine prouâ—es S. Ambrose imagineth S. Laurence beinge a Deacon thus to say vnto Sixtus the Bishoppe when he saw him ledde to his Martyrdome Experire vtrum idoneum ministrum elegeris cui commiseris Dominici sanguinis Consecrationem O â—ather trie whether thou haue chosen a â—itte minister vnto whom thou hast committed the Consecration of the Lordes Bloud By these woordes wée sée that Deacons then vsed to Consecrate Therefore Eutropius was not wel aduised when he without cause corrupted and altered S. Ambroses woordes and for Dominici sanguinis Consecrationem redde Dominici sanguinis dispensationem For it followeth immediatly in S. Ambrose Et consummandorum consortium Sacramentorum That is The fellowship of perfiting the Sacraments And the Emperour Iustinian in his Authentiques De ecclesiasticis diuersis capitulis Let the Bishop appoint vnto the wemen that be vnder his gouernement suche Priest or Deacon as they shal choose to make answears vnto them or to minister vnto them the holy Oblation The same also may euidently be geathered by the seconde Canon of the Councel Ancyrane the woordes be Diaconi similiter qui immolauerunt honorem quidem habeant cessare verò debent ab omni Sacro ministerio â—iue a Pane â—iue a Calice offerendo vel praedicaÌ„do Let the Deacons that haue offered vnto Idoles keepe their estate stil. But they must geue ouer al holy Ministerie both of offring the Bread and Wine and also of preachinge This parte of the Deacons office was afterward in sundrie decrées abrogated First Bergomensis in the life of Honorius saith It was Decreed by Zosimus Bishop of Rome that the Deacon shoulde not minister in the presence of the Bishop or Priest And longe before that time order was taken in the Councel holden at Arle in Fraunce that Deacons should not minister the Sacrament at al. The woordes be De Diaconis quos cognouimus multis locis offerre placuit id minimé fieri debere Touchinge Deacons of whom we heare say that they make the oblation in many places we haue thought it good that they doo so no more M. Hardinge wil not denie but these be proufes sufficient that the Deacons in those daies vsed to minister the holy Communion Therefore the meaninge of the Councel of Nice is not that the Deacon should goe to the Pix and take the Sacrament reserued as M. Hardinge séemeth to geather vpon a false texte being neither in the Gréeke nor in the former
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
of Rome in the highest state of the Churche as Athanasius with al the Fathers of that Alexandrine Councel recordeth If this I saye be true then is it easely seene vpon howe good grounde this doctrine standeth whereby it is affirmed that the Bishop of Rome his primacie hath his force by Goddes Lawe and not onely by mans Lawe muche lesse by vniuste vsurpation The Scriptures by whiche as wel these as al other holy and learned Fathers were leadde to acknowlege and confesse the Primacie of Peter and his successours were partely suche as Anacletus and Gregorie here allegeth and Cyprian meaneth as it appeareth by his thirde treatise De simplicitate praelatorum and sundry moe of the Newe Testament as to the learned is knowen of whiche to treate here largely and piâ—hâ—hely as the weight of the matter requireth at this time I haue no leysure neither if I had yet might I conueniently performe it in this treatise whiche othervvise vvil amounte to a sufficient bignesse and that matter throughly handled wil â—il a right great volume VVherefore referringe the readers to the credite of these woorthy Fathers who so vnderstâ—â—de the Scriptures as thereof they were perswaded the primacie to be attributed to Peters successour by â—od him selfe I wil proceede keepinge my prefixed order Where at the preeminence of power and auctoritie whiche to the Bishop of Rome by special and singular priuilege God hath graunted is commended to the worlde by many and sundrie Councelles for auoidinge of tediousnesse I wil rehearse the testimonies of a fewe Amonge the Canons made by three hundred and eightene Bishops at the Nicene Councel which were in number 70 and 96 al burnt by heretikes in the East Churche saue .xx. and yet the whole number 97 was kepte diligently in the Churche of Rome in the original it selfe sent to Syluester the Bishop there from the Councel subscribed with the saide 318. Fathers handes the. 44. Canon whiche is of the power of the Patriarche ouer the Metropolitanes and Bishops and of the Metropolitane ouer Bishops in the ende hath this Decree Vt autem cunctis ditionis suae nationibus c. As the Patriarke beareth rule ouer al Nations of his iurisdiction and geueth lawes to them and as Peter Christes Vicare at the beginninge sette in auctoritie ouer Religion ouer the Churches and ouer al other thinges perteining to Christe was 98 Maister and Ruler of Christian Princes Prouinces and of al Nations so he whose Principalitie or Chieftie is at Rome like vnto Peter and equal in auctoritie obteineth the rule and soueraintie ouer al Patriarkes After a fewe woordes it foloweth there If any man repine againste this Statute or dare resist it by the Decree of the whole Councel he is accursed Iulius that woorthy Bishop of Rome not longe after the Councel of Nice in his epistle that he wrote to the. 90. Arriane Bishops assembled in the Councel at Antioche against Athanasius Bishop of Alexandria reprouinge them for their vniuste treatinge of him saithe of the Canons of the Nicene Councel then freshe in their remembrance that they commaunde Non debere praeter sententiam Romani pontificis vllo modo Concilia celebrari nec Episcopos damnari That without the auctoritie of the Bishop of Rome neither Councelles ought to be keapte nor Bishoppes condemned Againe that nothinge be Decreed without the Bishop of Rome Cui haec maiora Ecclesiarum negotia tam ab ipso Domino quà m ab omnibus vniuersorum Conciliorum Fratribus speciali priuilegio contradita sunt To whom these and other the weightie matters of the Churches be committed by special Priuilege as wel by our Lorde him selfe as by al our Brethern of the whole vniuersal Councelles Amonge other principal pointes whiche he reciteth in that Epistle of the Nicene Councelles Canons this is one Vt omnes Episcopi c. That al Bishoppes who susteine wronge in weightie causes so often as neede shal require make their appeale freely to the See Apostolike and flee to it for succour as to their Mother that from thence they may be charitably susteyned defended and deliuered To the disposition of whiche See the auncient auctoritie of the Apostles and their successours and of the Canons hath reserued al weightie or great Ecclesiastical causes and iudgementes of Bishoppes Athanasius and the whole companie of Bishoppes of Egypte Thebaida and Lybia assembled togeather in Councel at Alexandria complaininge in their Epistle to Felix the Pope of great iniuries and griefes they susteined at the Arrians allegeth the determination of the Nicene Councel touching the Supreme auctoritie and power of that See Apostolike ouer al other Bishoppes Similiter à supradictis Patribus est definitum consonanter c. Likewise say they it hath beene determined by common assent of the foresaide Fathers of Nice that if any of the Bishoppes suspecte the Metropolitane or their felowe Bishoppes of the same Prouince or the Iudges that then they make their appeale to your holy See of Rome to whome by our Lorde himselfe power to binde and louse by special priuilege aboue other hathe been graunted This muche alleged out of the Canons of the Nicene Councel gathered partely out of Iulius Epistle who wrote to them that were present at the makinge of them whiche taketh away al suspicion of vntrueth and partely out of Athanasius and others that were a great parte of the same Councel The B. of Sarisburie A scarcrowe stufte with strawe and set vpright may séeme a farre of to be a man Euen so a forger of lies and fables prickte vp in the apparel of auncient names may séeme to the ignorant an Olde Catholique Father No maruel though this authoritie like M. Hardinge beste aboue al others for it is moste vaine and shameles aboue al others and therefore méetest to helpe vp a shameles Doctrine It is no newe practise in the Churche of Rome to forge euidence in the name of Olde Fathers as God willinge hereafter it shal better appeare But as for this Epistle and certaine others that are carried aboute vnder the name of that Godly Bishop Athanasius I wil onely rippe vp the stuffinge and open some parte of the contentes of them and so wil not refuse M. Hardinge him selfe to be the Iudge First that they were neuer written in Gréeke and therefore not by Athanasius it may appeare by sundrie tokens and namely by the allusion of these two Latine woordes Vertex and Vertuntur Romana Sedes est sacer vertex in quo omnes verâ—untur The Latine is rude and barbarous and many times vtterly voide of sense The manner of vtterance is childishe and bablinge emptie of mater and ful of woordes without measure The substance of the whole is nothinge els but flatteringe and auancinge of the Sée of Rome farced vp and set out with lies without shame The authour hereof speaking of the Churche of Rome saith Inde Ecclesiae sumpsere Praedicationis exordium
yet Goddes highe goodnesse hath so ordeined as eche thing may be prouided for according to his owne condition and nature Therfore where as mankinde dependeth most of sense and receiueth al learninge and institution of sensible thinges therefore it hath neede of a man to be a gouernour and ruler whome it may perceiue by outwarde sense And euen so the Sacramentes by whiche the Grace of God is geuen vnto vs in consideration of mannes nature beinge so made of God as it is are ordeined in thinges sensible Therefore it was behooueful this gouernement of the Churche to be committed to one man whiche at the firste was Peter and afterwarde â—che successour of Peter for his time as is afore declared Neither can this one man haue this power of any consent or companie of men but it is necessarie he haue it of God .104 For to ordeine and appointe the Vicare of Christ it perteineth to none other then to Christe For where as the Churche and al that is of the Churche is Christes as wel for other causes as specially for that we are bought with a greate price euen with his Bloude as S. Paule saithe howe can it perteine to any other then to him to institute and appointe to him selfe a vicare that is one to doo his steede The B. of Sarisburie M. Hardinge standeth very longe in discoursinge this mater by natural reason â–ª And for that he knewe S. Augustine saithe Si ratio contra Diuinarum Scripturarum authoritatem redditur quamlibet acuta sit fallit verisimilitudine Nam veta esse non potest If natural reason be alleged against the authoritie of the holy Scriptures be it neuer so suttle it beguileth menne by a likenes or colour of the Trueth for true it cannot be And for that he also sawe the reasons he hath brought are very simple and carrie no weight he hath therefore thrust a great many of them in a thronge togeather bothe to fil the Hearers senses also that the one might the better aide the other For his entrie in mirthe and game he calleth vs Gospellers God open the eies of his harte that he may sée the brightnesse of Goddes Gospel and consider what it is that he hath refused Surely it is an horrible thing for a Christian man thus to make mockerie of the Gospel of Christe S. Paule saithe Si opertum est Euangelium in illis qui pereunt est opertum If the Gospel be couered it is couered from them that perishe It misliketh him that we builde the vnitie of the Churche vpon Christe onely and not also vpon the Pope and this he calleth these New Gospellers Doctrine God be thanked these Gospellers haue good warrant for their Doctrine S. Paule saithe Eum dedit Caput super omnia ipsi Ecclesiae quae est Corpus eius God hath geuen Christe to be Heade ouer al euen to the Churche whiche is his Bodie And againe Ille est Caput qui dat salutem Corpori Christe is the Heade that geueth health vnto the Bodie Christe is our peace Al we are one in Christe Iesu. Therefore S. Gregorie saithe Nos quoque à vobis non longè sumus quoniam in illo qui vbique est vnum sumus Agamus ergo â—i gratias qui solutis inimicitijs in Carne sua fecit vt in omni orbe terrarum vnus esset Grex vnum Ouile sub se Vno Pastore We are not farre away from you bicause in him that is euery where we are al one Therefore let vs geue him thankes that enemitie beinge broken in his Fleashe hath caused that in al the worlde there shoulde be one Flocke and one Folde vnder him selfe beinge the one Shepehearde These places and infinite other like are good warrantes of our Doctrine Nowe if M. Hardinge be hable by the Scriptures or Holy Doctours to say as muche for the Bishop of Rome that he is the Heade of the Churche that is to say the Heade of Christes Bodie or that the Church receiueth influence or health from him Or that he is our Peace or that we are al one in him or that al the worlde is one Flocke and one Folde and he the one Sheepehearde Or that S. Paule as he saide There is one Lorde one Faithe one Baptisme so he saide also There is one Pope then haue we some cause to thinke accordinge to M. Hardinges fantasie that the vnitie of the whole Churche is founded and builte vpon the Pope Certainely it seemeth S. Augustine woulde not geue this priuilege vnto S. Paule His woordes be plaine Nec Paulus radix eorum erat quos plantauerat sed ille potius qui ait Ego sum vitis vos estis Sarmenta Caput etiam eorum quomodo esse poterat cum dicat Nos omnes vnum esse Corpus in Christo ipsumque Christum Caput esse vniuersi Corporis Neither was Paule the roote of them whome he had planted but rather he that saith I am the vine and you are the sprigges But the Heade of them how coulde he be seeinge he him selfe saithe Al we in Christe are one Bodie and That of the whole Bodie Christe him selfe is the Heade If S. Paule as S. Augustine saithe coulde not be Heade of the Churche howe may we then thinke that the Bishop of Rome may be Heade of the Churche But mankinde saithe M. Hardinge dependeth moste of sense Therefore the whole Churche must haue one man to rule and gouerne ouer it and that man is Peters successour and Christes Vicare in Earthe I maruel that none of the Olde Fathers coulde euer vnderstande either the necessitie of this reason or this special name and title of Christes Uicare How be it one true woorde M. Harding hath vttered amongst many others that is that to apointe Christe Uicare it perteineth onely vnto Christe and to none other Of whiche grounde we may wel reason thus Christe neuer ordeined nor appointed nor once named the Bishop of Rome or his Successoure to be his Uicare that is to be an Uniuersal Bishop ouer the whole Churche therefore by M. Hardinges owne position the Bishop of Rome hath of longe time vsurped a power againste Christe without Commission and in déede is not Christes Uicare S. Hierome saithe generally of al Bishoppes Nouerint Episcopi se magis Consuetudine quà m dispositionis Dominicae Veritate Presbyteris esse maiores Lette Bishoppes vnderstande that they be greater then the priestes by order and Custome of the Churche and not by the trueth of Goddes ordinance If Christe as S. Hierome saithe appointed not one priest aboue an other howe then is it likely he appointed one Priest to be as M. Hardinge saithe Prince and ruler ouer al Priestes throughout the whole worlde As for the Uniuersal supplieinge of Christes roome Tertullian saithe The Holy Ghoste is Christes Vicare For thus he writeth Sedet ad dextram Dei Patris misit Vicariam vim
Spayne ordeined thus Presbyteri Clerici ne appellent nisi ad Aphricana Concilia Let it not be lawful for Priestes or Clerkes to Appeale to Rome but onely to the Councelles holden in Aphrica So in the Mileuitane Councel Si ab Episcopis appellandum putauerint non prouocent nisi ad Aphricana Concilia vel ad Primates Prouinciarum suarum Ad transmarina autem qui putauerint appellandum à nullo intra Aphricam in Communionem recipiantur If they thinke it meete to Appeale from their Bishops let them not Appeale but onely to the Councelles of Aphrica or vnto the Primates of their owne Prouinces But if they shal make their Appeale beyonde the Seas that is to Rome let no man in Aphrica receiue them to the Communion So likewise in the Councel of Aphrica Si fuerit prouocatum eligat is qui prouocauerit Iudices cum eo ille contra quem prouocauerit vt ab ipsis deinceps nulli liceat prouocare If Appeale be made let him that shal Appeale choose other Iudges of his side and likewise letthe other doo the same against whom he Appealeth that from them afterwarde it be lawful for neither of them to Appeale And agayne in the same Councel Non prouoceÌ„t nisi ad Aphricana Concilia Let them not appeale but onely vnto the Councelles holden within Aphrica and so foorthe woorde by woorde as is alleged out of the Councel of Mileuita But here I may not wel passe ouer Gratians Glose touchinge this mater For where as the Councel hath determined that if any man appeale beyonde the Seas he stande Excommunicate Gratian hath expounded salued it with this preatie exception Nisi forte Romanam Sedem appellauerint Onlesse they appeale to the See of Rome And so by his construction he excepteth that onely thinge out of the lawe for whiche onely thing the whole lawe was made For it is plaine and without al question that the Councel of Aphrica specially and namely meante to cut of al appeales to the See of Rome And yet those onely appeales Gratian by his Construction woulde haue to be saued But what can be so plaine as the Epistle of the twoo hundred seuentéene Bishoppes in the Councel of Aphrica sent vnto Coelestinus Bishop of Rome declaringe at length bothe the state and conueyance of the cause and also their griefe and misâ—iking of the whole mater The woordes lie thus Decreta Nicena siue inferioris gradus Clericos c. The Decrees of the Councel of Nice haue euidently committed bothe the Clerkes of inferiour roumes and also the Bishoppes them selues vnto their Metropolitanes For bothe iustly and discretely they prouided that al manner actions should be determined in the same places where they beganne and likewise thought that no Prouince should wante the Grace of the Holy Ghoste whereby Christian Bishops might be hable bothe wisely to consider and also constantly to mainteine the right And specially seeinge that libertie is geuen that if either partie mislike his Iudges order he may lawfully appeale either to a Conuocation of Bishoppes within the same Countrie or els to a General Councel Onlesse any man wil thinke that God is hable to inspire the Iustice of trial into one man alone meaning thereby the Bishop of Rome and wil denie the same to a greate number of Bishoppes beinge in Councel altogeather And how can your beyonde sea iudgement appeare good seeinge that the witnesses whiche be parties necessarie either for that they be wemen or for that they be aged and weake or for many other incident impedimentes cannot come vnto it As for any Delegates that should be sent as from your side wee finde no suche mater determined in any Councel And touchinge that you sent vs of late by Faustinus our felowbishop as parte of the Nicene Councel in the very true Councelles of Nice whiche wee haue receiued from holy Cyrillus the Bishop of Alexandria and from Atticus the Bishop of Constantinople c. wee finde no suche mater Neither sende yee nor graunte yee your Clerkes to execute causes at any mannes request least wee seeme to bringe a smokie puffe of worldly pride into the Churche of Christe whiche vnto them that desire to see God sheweth the light of simplicitie and humilitie c. The Byshoppes of the East parte of the worlde beinge Arians writinge vnto Iulius the Bishop of Rome tooke it gréeuousely that he woulde presume to ouer rule them and shewed him It was not lawful for him by any sleight or colour of appeale to vndoo that thinge that they had doone S. Cyprian findinge faulte with suche renninge to Rome and defeatinge of Iustice writeth vnto Cornelius the Bishop there in this sorte Cum aequum iustumque sit vt vniuscuiusque causa illic audiatur vbi crimen est admissum singulis pastoribus portio gregis sit adscripta quam regat vnusquisque gubernet rationem sui actus Domino redditurus oporteâ— vtique cos quibus praesumus non circumcursare nec EpiscoporuÌ„ concordiam cohaerentem sua subdola fallaci temeritate collidere sed agere illic causam suam vbi accusatores habere testes sui criminis possint nisi paucis desperatis perditis minor videtur esse authoritas Episcoporum in Aphrica constitutorum qui iam de illis iudicauerunt c. Seeinge it is meete and right that euery mans cause be hearde there where the faulte was committed and seeinge that euery Bishop hath a portion of the flocke allotted vnto him whiche he must rule and gouerne and yelde accompte vnto the Lorde for the same therfore it is not meete that they whom wee are appointed to ouersee doo thus ren aboute with their appeales and so with their suttle and deceiteful rashenesse breake that concorde and consent of Bishoppes But there ought they to pleade their cause where they may haue bothe accusers and witnesses of the faulte Onlesse perhaps a few desperate and lewde fellowes thinke the authoritie of the Bishoppes of Aphrica whiche haue already iudged and condemned them to be lesse then is the authoritie of other Byshoppes Hereby it is cleare that the godly Fathers and Bishoppes in olde times misliked muche this shiftinge of maters to Rome for that they saw it was the hinderance of right the increase of ambition the open breache of the holy Canons And therefore the Emperour Iustinian foreséeinge the disorders that hereof might grow to bridle this ambitious oultrage thought it necessary for his subâ—â—â—â—es to prouide a straite Law in this wise to the contrary Si quis Sanctissimorum Episcoporum eiusdem Synodi dubitationem aliquam adinuicer â—habeat siue pro Ecclesiastico iure siue pro alijs quibusdam rebus prius Metropolita eorum cum alijs de sua Synodo Episcopis causam examiner iudicet Quod si vtraque pars rata non habuerit ea quae
Corporally Carnally c. Which woordes M. Hardinge is not hable to shew that in this case of beinge Really in the Sacrament any one of al the Olde Fathers euer vsed M. Hardinge The .2 Diuision Againe 128 wee cannot finde where our Lorde performed the promise he made in the .6 Chapter of Iohn The Breade whiche I wil geue is my Fleashe whiche I wil geue for the life of the worlde but onely in his last Supper VVhere if he gaue his Fleashe to his Apostles and that none other but the very same whiche he gaue for the life of the worlde it foloweth that in the blessed Sacrament is not meere Bread but that same his very Body in substance For it was not meere Bread but his very Bodie that was geuen and offered vp vpon the Crosse. The B. of Sarisburie This Principle is not onely false in it selfe but also ful of dangerous Doctrine and may soone leade to Desperation For if noman may eate the Fleash of Christ but onely in the Sacrament as here by M. Harding it is supposed then al Christian Children and al others who so euer that departe this life without receiuinge the Sacrament must néedes be damned and die the Chrildren of Gods anger For Christes woordes be plaine general Onlesse ye eate the Pleashe of the Sonne of Man ye shal haue no life in you Wherunto wée may adde this Minor Christian Children receiue not the Sacrament and therfore by M. Hardinges iudgement eate not the Fleashe of the Sonne of Man Hereof it must néedes folow That Christian Children haue no life in them but are the Children of Damnation This is the Conclusion of M. Hardinges Doctrine But litle care these men who or how many perishe so their fantasies may stande vpright But our Doctrine grounded vpon Gods holy Woorde is this That as certainely as Christe gaue his Bodie vpon the Crosse so certainely he geueth now that selfe same Bodie vnto the Faithful and that not onely in the Ministration of the Sacrament as M. Harding vntruely imagineth but also at al times when so euer we be hable to say with S. Paule I thinke I know nothing but Iesus Christe and the same Christe Crucified vpon the Crosse. Therfore S. Ambrose writeth thus Quid petis O Iudaee vt tribuat tibi Panem queÌ„ dat omnibus dat quoridiè dat semper O thou Iew what desirest thou That Christe should geue thee Bread He geueth it to al meÌ„ he geueth it daily he geueth it at al times If it be true that S. Ambrose saithe that Christe geueth that Breade whiche is his Bodie at al times then is it false that M. Harding saith that Christ performeth his promise geueth his Bodie onely at the Ministration of the Sacrament And therfore S. Augustine saith Non tantùm in Sacramento sed etiam re ipsa comedunt Corpus Christi They eate Christes Body not onely in the Sacrament but also in very deede Here S. Augustine saithe contrary to M. Hardinges Doctrine that wée eate Christes Bodie not onely in the Sacrament but also otherwise yea and so farre he forâ—eth this difference that he maketh the eatinge of Christes Bodie in the Sacramente to be one thinge and the very true eatinge thereof in déede to be an other thinge Againe touchinge the Fathers of the Olde law he saith that Abraham Moses Aaron and others receiued the Bodie of Christe truely and effectually longe time before that Christe either had receiued Fleashe of the Blessed Uirgin or had ordeined the Sacrament and that euen the selfe same Bodie that is receiued now of the Faithful To be shorte of Christian Children and other Faithful that neuer receiued the Sacrament he writeth thus Nulli est aliquatenus ambigenduÌ„ tunc vnumquenque Fidelium Corporis Sanguinisque Domini participem fieri quando in Baptismate efficitur Membrum Christi c. No man may in any wise doubte but that euery faithful man is then made partaker of the Body and Bloud of Christe when in Baptisme he is made a Member of Christe and that he is not without the felowship of that Breade and of that Cuppe although before he eate of that Bread and drinke of that Cuppe he departe this worlde beinge in the Vnitie of Christes Bodie For he is not made frustrate of the Communion and benefite of that Sacrament while he findeth that thinge whiche is signified by the Sacrament So farre S. Augustine By these wée may see It is not al true that M. Harding so constantly auoucheth If it might haue pleased him to take aduise of Beda S. Augustine S. Ambrose and other godly Fathers he should soone haue founde that the Faithful may otherwise eate Christes Body and that verily and in deede and not onely in the Sacrament M. Hardinge The .3 Diuision If the woordes spoken by Christe in S. Iohn of promise that he performed in his holy Supper The Breade that I wil geue is my Fleashe had beene to be taken not as they seeme to meane plainely and truely but Metaphorically Tropically Symbolically and Figuratiuely so as the trueth of our Lordes Fleashe be excluded 129 as our Aduersaries doo vnderstande them then the Capernaites had not any occasion at al of their great offence Then should not they haue had cause to murmoure against Christe as the Euangelist sheweth The Iewes saith S. Iohn stroue amonge them selues sayeinge how can he geue vs his Fleashe to eate And muche lesse his deere Disciples to whome he had shewed so many and so greate miracles to whom he had before declared so many parables and so high secretes should haue had any occasion of offence And doubtlesse if Christe had mente they should eate but the signe or figure of his Bodie they woulde not haue saide Durus est hic Sermo This is a harde saieing and who can abide to heare it For then should they haue doone no greater thinge then they had doone oftentimes before in eatinge the Easter Lambe And how coulde it seeme a harde woorde or saieing if Christe had meante nothing els but this The Bread that I wil geue is a Figure of my Bodie that shal cause you to remember mee The B. of Sarisburie This reason holdeth onely of the ignorance of the Capernaites and hangeth thus The Capernaites mystooke Christes woordes and vnderstoode not what he meante Ergo Christes Body is Really and Carnally in the Sacrament And thus M. Harding as his manner is buildeth one errour vpon an other For vnderstanding hereof it shal be necessary first to open the very sense and meaning of Christes woordes Nexte to shew how peruersely and grossely the Capernaites were deceiued and last of al to consider M. Hardinges Conclusion First of al the Iewes desired Christe to geue them Bread in the Wildernesse as Moses had geuen before vnto their Fathers Christe to pulle them from the grosse and material cogitations of their bellies promised them an
as the Fathers say Manna was made Christes Bodie or the Water in the Wildernesse was made his Bloud euen so they say The Breade and Wine are likewise made Christes Bodie and Bloud Now that it may throughly appeare euen vnto the Simple what the godly Fathers meante by suche extraordinarie vse of speache it shal not be from the purpose to reporte certaine woordes of Gregorius Nyssenus touchinge the same and that in suche order as they are written Thus therefore he saithe Nam hoc Altare c. This Aultar whereat wee stande is by Nature a Common stoane nothing differinge from other stâ—anes whereof our walles be builte and our pauementes laied but after that it is once dedicate to the honour of God and hath receiued Blessinge it is a holy Table and an vndefiled Aultar afterwarde not to be touched of al men but onely of the Priestes and that with reuerence Likewise the Breade that first was common after that the Mysterie hath halowed it is both called and is Christes Bodie likewise also the wine Christes Bloude And where as before they were thinges of smal valewe after the Blissinge that commeth from the Holy Ghost either of them both worketh mightily The like Power also maketh the Priest to be Reuerende and Honorable beinge by meane of a newe Benediction diuided from the common sorte of the people Hereby we see as the Aultare whiche in some places both for steadines and continewanâ—e was made of stoane was changed from the former state and yet remained stoane stil and as the Priest or Bishop was changed from that he was before and yet remained in Substance one man stil so by the iudgement of this Ancient Father the Breade and Wine are changed into Christes Bodie and Bloude and yet remaine Breade and Wine in Nature stil. And for as muche as M. Hardinge to make good and to mainteine this his Newe Erroure hath here alleged togeather niene Doctours of the Gréeke Churche as subscribinge and wel agreeinge thereto vnderstande thou good Christian Reader for the better information and direction of they iudgement that the Grecians neuer consented to the same from the first preachinge of the Gospel there vntil this daie as it is easy to be seene in the last action of the General Councel holden at Florence And Duns him self hauinge occasion to intreate hereof writeth thus Ad hanc sententiam principaliter videtur mouere quod de Sacramentis tenendum est sicut tenet sancta Romana Ecclesia Ipsa autem tenet Panem Transubstantiari in Corpus Vinum in Sanguinem To this determination this thinge seemeth specially to leade that we must holde of the SacrameÌ„tes as the holy Churche of Rome holdeth c. For Confirmation hereof he allegeth not the Greeke Churche as knowinge it had euermore holden the contrary but onely the Particular DeterminatioÌ„ of the Churche of Rome concluded first in the Councel of Lateran in the yeere of our Lorde a Thousande two hundred and fifteene and neuer before And Isidorus the Bishop of Russia for that after his returne home from the Councel of Florence he beganne to practise both for vnitie herein and also in al other causes to be concluded bytwéene his Churches and the Churche of Rome was therefore deposed from his office and vtterly forsaken of al his Cleregie So wel they liked this Newe diuise of Transubstantiation M. Hardinge wil replie Cyrillus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche he expoundeth In specie vel Figura Panis In the Forme or Figure of Breade And this as he imagineth is as muche as Accidentes without Subiecte What manner consideration leadeth him hereto I cannot tel But it is most certaine that by this very waye the Olde Heretiques were leadde into their Errours Marcion the Heretique helde that Christe appeared not in the very Natural Bodie of a Man but onely in a fantasie or shewe of a mannes Bodie And to prooue the same he vsed M. Hardinges reason For it is written saide he In Similitu dinem hominum factus est Figura inuentus ut homo He was made after the Likenes of menne and founde in Figure whiche M. Hardinge expoundeth in Shewes and Accidentes as a man And S. Ambrose saith Nec sibi blandiatur virus Apollinare quia ita legitur Et Specie inueÌ„tus vt homo Let not that Heretique Apollinaris flatter him self for that it is thus written He was founde in Figure and Forme as a man Here we sée M. Hardinge is driuen to fight with Olde Heretiques Weapens otherwise his frendes woulde not iudge him Catholique S. Ambrose saith Christe appeared In Figura humana In the Figure of a Man Origen saith Câ—â—ristus est expressa Imago Figura Patris Christe is the expresse Image and Figure of his Father Againe S. Ambrose saith Grauior est ferri species quà m Aquarum Natura The Forme of yâ—on is heauier then the Nature of the Water And Gregorie Nyssene saith Sacerdos quod ad speciem externam attinet idem est qui suit The priest as touchinge his appearance or outwarde Forme is the same that he was before And wil M. Hardinge geather hereof that Christe or a Peece of yron or a Priest is nothinge els but an Accident or a Shewe without Substance Bysides al this M. Hardinge is faine to falsifie Cyrillus his owne Doctoure and to allege his woordes otheâ—wise then he founde them For where as in the common Latine Translation it is writen thus Sciens panem hunc qui videtur à nobis non esse Panem etiamsi gustus Panem esse sentiat Knowinge that this Breade that is seene of vs is no Breade al be it our taste doo perceiue it to be Breade M. Hardinge hath chosen rather to turne it thus Cum scias qui videtur esse Panis non esse sed Corpus Christi Knowinge that the thing that seemeth to be Breade is no Breade but the Bodâ—e of Christe Wherein he hath bothe skipte ouer one whole clause and also corrupted the woordes and meaninge of his Authour For Cyrillus saith With our outwarde eies wee see Breade M. Hardinge saith It appeareth or seemeth onely to be Breade Cyrillus saith Our tast perceiueth or knoweth it to be Breade This clause M. Hardinge hath leaft out both in his Latine Translation and also in the Englishe But speakinge of the Cuppe he turneth it thus Al be it the sense make that accoumpte of it Corrupte Doctrine must needes holde by Corruption For it is certaine Cyrillus meante thus That as we haue two sortes of eies Corporal of the Bodie and Spiritual of the Minde so in the Sacramentes we haue two sundrie thinges to beholde With our Bodily Eyes the Material Breade With our Spiritual Eyes the verye Bodye of Christe And thus the Woordes of Cyril agrée directly with these Woordes of S. Augustine Quod videtis Panis est quod etiam oculi vestri renuntiant Quod
be stretched to any other sense wee haue here good auctoritie for the hauing of many Masses in one Churche in one daye And where as the Fathers of that Councel allowed many Masses in one daye saide by one Prieste there is no reason why they shoulde not allowe the same saide by sundry priestes in one daye If our aduersaries saye this â—igâ—â— haue bene done in sundry places wherby they may seeme to frustrate our purpose touchinge this Article we answeare that beside thapprouinge of the Masse by them so confessed it were vaine and friuolouse to imagine suche gaddinge of the Priestes from Churche to Churche for saiâ—inge many Masses in one daye Doubtlesse the Fathers of that Toletane Councel meante of many Masses saide in one place in a daye as â—eo did for seruinge the faithful peoples deuotion that resorted to Churche at sundry houres as we see the people do now that so al might be satisfied â–ª whiche shoulde not haue bene if one Masse onely had bene saide The B. of Sarisburie We condemne not the Churche of God in any Generation be the Abuses thereof neuer so greate God resembleth it vnto a Uine vnto a Cornefilde and vnto a Flocke of Sheepe Notwithstandinge the Uine be spoiled and torne downe yet is it the Uine of the God of Sabaoth Notwithstandinge the Filde lie waste and be ouer growen with weedes yet is it stil the Lordes Filde Notwithstanding the Flocke be forsaken of the Shepheardes and renne astraie and perishe in the wildernes yet is it stil the Flocke of Christe And herein we haue great cause to Glorifie the Name of God that when he seeth it good in his sight sendeth foorth Labourers to reare vp and to dresse his Uine to laboure to weede his Grounde to geather in and to feede his Flocke This allegation of the Councel of Toledo serueth M. Hardinge onely to betraie his want For if he could haue founde any other CouÌ„cel of antiquitie I trow he woulde not haue alleged this It was holden welneare seuen hundred yeeres after Christe by which time many greate disorders and deformities were priuily cropen into the Churche as maie appeare both otherwise and also by this same example that one Priest vsed then to saie many Masses in one daie and yet him selfe not to Communicate contrary both to the Institution of Christe also to the Lawes and Canons of the Churche and therefore the Glose vpon the Decrees calleth it a most Naughty Custome and this Councel it selfe saith Who so euer so dooth is gilty of the Lordes Sacrament Thus both the computatioÌ„ of the time and also the disorder and abuse of the thinge it self considered this Authoritie needeth no further answeare It was impertenent in this place for M. Hardinge to moue mater of the Sacrifice How be it for shorte answeare thereto the Sacrifice that in the Olde Writers is called Daily is that euerlastinge and onely Sacrifice that Christe once offered vpon the Crosse beinge there a Priest for euer according to the order of Melchisedech and who so euer thinketh not that Sacrifice sufficient but imagineth some other Sacrifice for sinnes to be made by man is an enimie of the Crosse of Christe and of his Sacrifice and treadeth downe the SoÌ„ne of God vnder his feete and counteth the Bloude of the Testament to be vnholy In what sense the Mysterie of the Holy Communion is of the Olde Fathers called a Sacrifice it shal be shewed at large in the seuenteenth Article hereof seruinge wholy to that purpose Touchinge this woorde Missa neither is the name nor the meaninge thereof of suche Antiquitie as it is here supposed by M. Hardinge It grewe first in vse aboute foure hundred yeeres after Christe is very seldome vsed of the Olde Latine writers of S. Augustine S. Hierome Tertullian S. Cyprian Arnobius Lactantius and others of that age neuer vnto S. Chrysostome S. Basile Nazianzene Gregorie Nyssene and al other Greeke writers vtterly vnknowen It is founde in two sundrie places vnder the name of S. Augustine and once vnder the name of S. Hierome But it is certaine that these bookes were neither S. Augustines nor S. Hieromes Howe be it we make no greate accoumpte of the name The natural sense and meaninge thereof contrary to M. Hardinges surmises necessarily importeth a Communion and not a priuate Masse For this Latine woorde Missa is as muche as Missio that is a commaundinge awaie or licence to departe So S. Cyprian saith Remissa peccatorum in steede of Remissio And the order of the Churche then was this That Nouices that were not yet Christened were called Catechumeni others that were called Poenitentes that for some offence were inioyned to doo penance notwithstanding they might lawfully heare the Sermons praie togeather with the reaste yet might they neither be present at the Baptisme nor receiue the Holy Mysteries And therefore after the Gospel was read and the Sermon ended the Deacon saide vnto them Ite Missa est Goe ye hence Ye maie departe Likewise in S. Gregories time the Deacon vsed thus to saie Qui non communicat det locum Who so dooth not Communicate let him geue place Thus al they that either woulde not or might not Communicate with the rest of their brethren were willed to departe whereof it necessarily foloweth that al they that remained did Communicate Of this departure away and Proclamation of the Deacon the action it selfe whiche was the holy Communion was called Missa Afterwarde when either through negligence of the people or through auarice of the Priestes the whole order hereof was quite altered and the thing that had beene Common was become Priuate yet as it happeneth often in other the like thinges the former name remained stil. For example The Uigilles or Night Watches were tourned into Fastinges Aultars that serued for offeringe vp of Calues and Goates were turned into the Lordes Table The Sabaothe day was turned into the Sunday Yet the thinges beinge thus altered the names notwithstandinge of Uigilles Aultars and Sabaothe daies remaine stil in vse as they did before Therfore M. Hardinge herein as commonly elswhere thought it best to deceiue his Reader by the mistakinge and errour of the Name Last of al if the Fathers in the Councel of Toledo and Leo meante al one thinge as here it is constantly auouched then is M. Hardinge by the same Fathers but poorely reliued For it is most euident by that is already saide that Leo meante the Holy Communion and not M. Hardinges Priuate Masse M. Hardinge The .9 Diuision If M. Iuel agnise and accepte for good the authoritie of this Councel as the Churche dooth then must he allow these many thinges whiche he and the Sacramentaries to the vttermost of their power and cunninge labour to disproue and deface First the blessed Sacrifice of the Masse whiche the Fathers of this Councel cal the true and singular Sacrifice the
Crosse is become a perpetual and continual oblation not in the same manner of offeringe but in the same vertue and power of the thinge offered For since that time the same Body of Christe appearinge alwaies before the face of God in Heauen presenteth and exhibiteth it selfe for our reconciliation And likewise it is exhibited and offered 237 by his owne commaundement here in earthe in the Masse where he is bothe Prieste and Sacrifice offerer and oblation verely and in deede though in Mysterie and by way of commemoration that thereby we may be made pertakers of the reconciliation performed applyinge the same vnto vs so farre as in this behalfe man may applie through Faithe and deuotion no lesse then if we sawe with our eies presently his Body hanginge on the Crosse before vs and streames of Bloude issuinge foorthe And so it is a Sacrifice in very deede propitiatorie not for our acte or worke but for his owne woorke already done and accepted To this onely we must ascribe remission and remoouinge of our Sinnes The B. of Sarisburie Here M. Hardinge is driuen to make woonderful harde shifte and to leaue al the whole companie of his Schooledoctours and to goe alone The Masse saithe he sometime signifieth the Bodie of Christe Sometime saie you And at what time I beseeche you And if at one time why not at al times what Ancient Doctour or Holy Father euer tolde vs this tale But let vs geue M. Hardinge leaue to make somewhat of him selfe and to vpholde his strange Religion with strange phrases and Formes of speache For he hopeth that what so euer he liste to say the ignorant people wil beléeue him But wherefore allegeth he not either the Scriptures or some Olde Councel or some Ancient Doctour at the leaste some one or other of his owne Schooledoctours Innocentius Thomas Scotus Alexander Henricus de Gandauo Robertus de collo torto or some other like in this behalfe Is there none of al these that euer coulde vnderstande that the Masse is the Bodie of Christe And muste wée néedes beléeue M. Hardinge in so strange a mater without witnes Uerily if the Masse accordinge to this newe Doctrine be Christes Bodie and that verily and in déede without shifte or healpe of Figure then was the Masse Borne of the Blissed Uirgin then was it Crucified then was it Buried in the Graue For al these thinges happened to the Bodie of Christe Then who so euer denieth the Masse denieth Christes Bodie and who so euer beléeueth Christes Bodie beléeueth the Masse But what shoulde M. Hardinge doo A monstrous Doctrine requireth a monstrous kinde of woordes In deede Christes Bodie Crucified was the Price and Propitiation for al our Sinnes Christe with one Oblation hath made perfite for euer al that be Sanctified For in his Fleashe he was that Lambe of God that hath taken awaie the Sinnes of the Worlde And nowe in the same Fleashe he appeareth before God and euermore intreateth for our Sinnes But M. Hardinge what is al this to your Masse Who euer bade you to Sacrifice Christe vnto his Father Who euer warranted you that your Sacrifice diuised by your selues should be of the same vertue and power as you saie that was the Sacrifice of Christe him selfe vpon his Crosse who euer tolde you that your Sacrifice shoulde be the Price and Propitiation for the sinnes of the whole worlde Or that Christe in your Masse shoulde euermore appeare before God and intreate for vs But why adde you farther this Special exception of your selfe And this not for that it is offered of the Prieste in the Masse Specially What needeth you with this so Special prouiso so finely to mince this mater Why shoulde you so Specially dishable or discredite the Unblouddy Sacrifice of the Churche If the Fleashe of Christe be not Specially auaileable for that as you saie it is offered by the Prieste howe then beinge so offered can it be propitiatorie for our sinnes If it be propitiatorie in deede and if the Prieste offer vp Christe vnto his Father and that in al respectes of power and Uertue as effectual and auaileable as that Christe him selfe offered vpon the Crosse howe then is it not Specially profitable for that as you saie it is offered by the Prieste Ye shoulde haue brought some Daniel with you to expounde your dreame or some skilful Surueiour to parte tenures bitweene Christe and the Prieste and to limit eche parte Generally and Specially his owne right O M. Hardinge what a miserable Doctrine is this Remooue onely this vaine shewe of strange Woordes wherewith ye delite to astonne the simple and the reste that remaineth is lesse then nothinge M. Hardinge The .3 Diuision If the terme Masse be taken for the acte of the Prieste in respecte of any his onely dooinge it is not able to remooue Sinne. For so we shoulde make the Prieste Goddes peere and his acte equal with the Passion of Christe as our aduersaries doo vniustly sclaunder vs. Yet hath the Masse vertue and effecte in some degree and is acceptable to God by reason of the oblation of the Sacrifice whiche in the Masse is done by the offerer without respecte had to Christes institution euen for the faithful praier and deuotion of the partie that offereth whiche the Schooledoctours terme ex opere operantis For then the oblation seemeth to be moste acceptable to God when it is offered by some that is acceptable Now the partie that offereth is of two sortes The one offereth immediatly and personally the other offereth mediatly or by meane of an other and principally The firste is the Prieste that consecrateth offereth and receiueth the Sacrament who so dothe these thinges in his owne person yet by Goddes auctoritie as none other in so offeringe is concurrent with him The partie that offereth mediatly or by meane of an other and principally is the Churche militant in whose person the Prieste offereth and whose minister he is in offering For this is the Sacrifice of the whole Churche The firste partie that offereth is not alwaies acceptable to God neither alwaies pleaseth him because oftentimes he is a Sinner The seconde partie that offereth is euermore acceptable to God because the Churche is alwaies Holy belooued and the onely spouse of Christe And in this respecte the Masse is an acceptable seruice to God Ex opere operantis and is not without cause and reason called a Sacrifice Propitiatorie not for that it deserueth mercie at Goddes hande of it selfe as Christe doothe who onely is in that principal and special sorte a Sacrifice Propitiatorie but for that it mooueth God to geue mercie and remission of Sinne already deserued by Christe In this degree of a Sacrifice propitiatorie wee maye put Praier a contrite Harte Almose forgeuinge of our neighbour c. This may easely be prooued by the holy Fathers Origens woordes be very plaine Si respicias ad illam commemorationem de qua dicit Dominus Hoc
seipsum Quis audeat manducare Dominum suum Et tamen ait qui manducat me viuet propter me VVhat manner a voice is it that ye haue heard of our Lorde inuitinge and biddinge vs to the feast VVho hath inuited VVhom hath he inuited And who hath made preparation The Lorde hath inuited the seruantes and hath prepared him selfe to be meate for them VVho dareth be so bolde as to eate his Lorde And yet he saithe He that eateth mee shal liue for cause of mee Cyrillus accompteth 246 the SacrameÌ„t for Christ and God the worde and for God in this saieing Qui carnem Christi manducat vitam habet aeternam Habet enim haec caro Dei verbum quod naturaliter vita est Proptereà dicit Quia ego resuscitabo eum in nouissimo die Ego enim dixit id est Corpus meum quod comedetur resuscitabo eum Non enim alius ipse est quà m Caro sua c. He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore saithe he that I wil raise him in the laste daie For I quothe he that is to saie my Bodie whiche shal be eaten shal raise him vp againe for he is no other then his fleashe c. The B. of Sarisburie It is true that S. Augustine saithe that Christe prepared him selfe to be meate for vs. For Christe him selfe saith He that eateth mee shal liue through mee Neither was it so needeful for proufe hereof to borrowe S. Augustines woordes out of Beda He might haue founde the same meaninge both in S. Augustine him selfe and also in other olde Fathers in sundrie places S. Augustine writeth thus Panis est Panis est Panis est Deus Pater Deus Filius Deus Spiritus SaÌ„ctus Deus qui tibi dat nihil melius quaÌ„ tibi dat It is Bread it is Breade and it is Breade meaning thereby not the Sacramente but the Spiritual Breade of life God the Father God the Sonne and God the holy Ghost God that geueth it vnto thee geueth thee no better thinge then him selfe So S. Hierome Sancti vescuntur Coelesti Pane saturantur omni Verbo Dei eundem habentes DominuÌ„ quem Cibum Holy men eate the Heauenly Breade and are filled with euery Woorde of God hauinge the same Lorde that is their Meate So S. Gregorie Praesepe natus impleuit qui Cibum Semetipsum mortalium mentibus praebuit Beinge borne he filled the mâ—nger that gaue him selfe Meate to the mindes or Soules of men In this sense and none otherwise Cyrillus saithe I that is to saye my Bodie that shal be eaten shal raise him vp againe For Christe is none other then his Fleashe Al these saieinges be true and out of question Yet notwithstandinge that M. Hardinge woulde geather hereof is not true that is that either S. Augustine or any of these holy Fathers euer called the Sacramente either Lorde or God or Christe him selfe S. Augustine in diuers places teacheth vs that Christes Bodie it selfe and the Sacramente thereof are sundrie thinges And the difference he openeth in this sorte That Christes Bodie is receiued inwardely with the minde but the Sacrament is outwardely pressed and bruesed with the toothe And therefore he calleth the Sacrament Panem Domini The Breade of the Lorde But Christe him selfe he callethe Panem Dominum The Breade that is our Lorde And expoundinge these woordes of Christe Geue vs this day our dayly Breade He saithe thus This Dayly Breade wee may vnderstande either for the Sacramente of Christes Bodie whiche wee receiue euery daye as then the whole people vsed to doo or for that Spiritual foode of Christes Bodie it selfe of whiche our Lorde saithe Woorke ye the Meate that perisheth not and againe I am that Breade of Life that came downe from Heauen Here wee see an other notable difference bitwéene Christes Bodie it selfe and the Sacrament of his Bodie And if it had pleased M. Hardinge to haue taken better viewe of his places thus he might haue séene S. Augustine him selfe euen in the same place expounde him selfe For thus he saithe Nulli est aliquatenus ambigendum tunc vnumquenque Fidelium Corporis Sanguinis Domini participem fieri quando in Baptismate membrum Christi efficitur nec alienari ab illius Panis Calicisque consortio etiam si antequam Panem illum Comedat Calicem bibat de hoc saeculo in vnitate Corporis Christi constitutus abscedat Sacramenti enim illius participatione ac beneficio non priuatur quando ipse hoc quod illud Sacramentum Significat inuenit Noman may anywyse doubte but that euery Faithful man is then made partetaker of the Bodie and Bloude of Christe when in Baptisme he is made a member of Christe and that he is not put from the felowship of that Breade and Cuppe although he departe this life in the Vnitie of Christes Bodie before he Eate of that Breade or Drinke of that Cuppe For he looseth not the partetaking and benefite of that Sacrament so longe as he findeth the thing that is the Bodie of Christe it self whiche is Signified by that Sacramente Here S. Augustine teacheth vs that a Faithful man is partetaker of Christes Bodie it selfe ye althoughe he receiue not the Sacrament of his Bodie And as S. Augustine in these woordes here alleged by M. Hardinge saithe Christus praeparauit Cibum Seipsum So writinge vpon S. Iohn he saithe thus Christus inuitauit nos ad Euangelium suum ipse Cibus noster est quo nihil dulcius sed si quis habeat palatum in Corde Christe hath called vs vnto his Gospel and he himself is our Meate then whiche meate there is nothinge sweeter if a man haue wherwith to taste it in his harte So againe he saithe Deus Panis intus est Animae meae God is the inwarde Breade not to enter into my Bodily mouthe but of my Soule Thus wée see The one parte of M. Hardinges tale is true That Christe him selfe is our Breade But the other partâ— is vnture That the Sacramente is that Breade And it were a strange forme of reasoninge to say thus Christe is our foode wee eate him with our Soule and with our Sprite and liue by him Ergo the Sacrament in S. Augustines time was called Lorde and God The errour falshead of this Argumente bisides sundry other infirmities standeth in the Equiuocation or double taking of this woorde Eating whiche hath relation sometime to the material mouthe of our Bodie Sometime to Faithe whiche is the Spiritual mouthe of our Soule S. Iohn saith Christe hath wasshed vs with his Bloude And S. Bernarde saithe Lauemur in Sanguine eius Let vs bathe our selues in the Bloude of Christe Yet M. Hardinge may not hereof conclude that the Water of Baptisme in deede and Uerily is that Bloude M. Hardinge The .8 Diuision Noman