sequele in nature and by â–ª driâ—te of Reason that then the Accidentes onely remaine For witnesse and proufe whereof I wil not let to recite certaine moste manifest sayeinges of the olde and best approued Doctours The B. of Sarisburie M. Hardinge graunteth that this Doctrine hath no expresse Authoritie by precise termes neither in the Scriptures nor in the Ancient Councelles nor in any Olde Father Gréeke or Latine yet the Olde Fathers bothe Gréekes Latines in their kindes were counted Eloquent were thought â—able to vtter their Doctrine in expresse and precise woordes if there had béene then any suche Doctrine receiued in the Churche Wherefore findinge herein suche wante of al Antiquitie wee may be bolde expressely and in precise termes to say This séemeth to be a very New Doctrine restinge onely vpon a False Position and a litle coloured with drifte of Reason whiche Reason notwithstanding neuer entred into mans head within a whole thousande yéeres after that the Gospel had béene preached By like Position and by like drifte the Olde Heretiques the Manichees helde that al that outwardly appeared in Christe was nothinge els but Accidentes that is as M. Hardinge him selfe expoundeth it the Forme the Shape the Coloure the Weight and so in deede nothinge els but the Shew and Appearance and Fantasie of a Bodie From suche Doctours it appeareth these men haue receiued their New Doctrine For Doctour Tonstal confesseth It was first determined in the Councel of Laterane whiche was holden in Rome in the yeere of our Lorde a thousande twoo hundred and fifteene and that before that time it was euermore free for any man without empeachement of his Faithe to holde the contrary Likewise M. Hardinges owne Doctour Gabriel Biel saith Quomodo ibi sit Corpus Christi an per Conuersionem alicuius in illud an sine Conuersione incipiat esse Corpus Christi cum Pane manentibus Substantia Accidentibus Panis non inuenitur expressum in Canone Bibliae In what sorte the Bodie of Christe is there whether it be by the turning of any thing into that or wâ—thout any turning or Transubstantiation the Bodie of Christe beginne to be there togeather with the Breade bothe the Substance and Accidentes of the Breade remaininge it is not founde expressed in the Scriptures So likewise Duns him selfe saith De Sacramentis tenendum est sicut tenet Sancta Romana Ecclesia Nam verba Scripturae possent Saluari Secundum intellectum facilem VerioreÌ„ Secundum apparentiam Touchinge the Sacramentes we must holde as the holy Churche of Rome holdeth For the woordes of the Scripture might be saued without Transubstantiation by an easy and truer â–ª vnderstandinge in appearance Thus it appeareth by D. Tonstal that this Doctrine hath no grounde of Antiquitie and by Biel and Scotus that it hath no certaine Authoritie of Goddes woorde Upon this fundation whiche by their owne ConfessioÌ„ is vncertaine M. Hardinge buildeth vp the whole certaintie of this Article But he wil replie Christ saith This is my Bodie So the Arian Heretiques were hable to allege as many and as plaine woordes of Christe Pater maior me est My Father is greater then I. Neither euer was there any Heresie so grosse but was hable to make some simple shewe of Goddes Woorde But Christe saith not This Breade is nowe no Breade Or This Breade is Transubstantiate into my Bodie Or My Bodie is Really and Fleashely conteined vnder the Accidentes of this Breade But contrary wise the Euangelistes doo witnesse That Christe tooke Breade and S. Paule after Consecration sundrie times calleth it Breade and the holy Fathers expressely and constantly affirme that the Breade remaineth stil in Nature and Substance as it did before Neuerthelesse in that sense and meaninge that Christe spake in that Breade was Christes Bodie For in this case we maie not consider what Breade is in it self but what it is by Christes Institution As the Bodie of Christe is his very Natural Bodie So the Breade in it self is very Natural Breade And yet by waie of a Sacrament the Breade both is called and also is Christes Bodie So S. Paule saith The Rocke was Christe And S. Augustine saith Non dicit Petra Significabat Christum sed Petra erat Christus He saith not The Rocke Signified Christe but The Rocke was Christe The Rocke naturally in deede was a Rocke as it was before Yet bicause it gaue water to refreashe the people by a Sacramental vnderstandinge the Rocke was Christe So it is written Sanguis est Anima The Bloude is the Soule Whiche woordes rightly vnderstanded are true and yet to saie that Naturally and Really the Bloude is the Soule it were an erroure Unto whiche woordes of Moses S. Augustine by waie of Exposition resembleth these woordes of Christe This is my Bodie His woordes be these Possum interpreâ—ari praeceptum illud in Signo esse positum Non enim dubitauit Dominus dicere Hoc est Corpus meum cùm Signum daret Corporis sui I maie expounde that commaundement to consist in a Signe For Our Lorde doubted not to saie This is my Bodie when he gaue a Signe of his Bodie And to come neare to the Institution of Christes Supper S. Luke and S. Paule saie This Cuppe is the Newe Testament Yet was not the Substance and Nature of the Cuppe changed by any force of these Woordes neither was that Cuppe in deede and Really the Newe Testament Nowe As the Rocke was Christe The Bloude is the Soule The Cuppe is the Newe Testament remaininge notwithstandinge eche of them in theire seueral Nature and Substance Euen so is the Breade the Bodie of Christe remaininge stil notwithstandinge in the Nature and Substance of very Breade It is a Sacrament that Christe ordeined and therefore must haue a Sacramental vnderstandinge Uerily as Water remaininge stil Water is the Sacrament of Christes Bloude So Breade remaininge stil Breade is the Sacrament of Christes Bodie But the contrary hereof was determined in the Councel of Laterane in Rome aboute the yeere of our Lorde 1215. Howe be it the determination of that Councel neither was General nor was euer Generally receiued For the Christians in Asia and Grecia and of al other partes of Christendome woulde neuer agree vnto it as it appeareth by the Councel of Florence but euermore refused it as an erroure But what special power had that Councel of Laterane to alter the Faith of the Churche and to change the sense of Goddes Woorde and to make that Catholique that before that time was neuer Catholique and to make that Heresie that for the space of twelue hundred yeeres and more before was no Heresie Certainely the Olde Catholique Fathers of the Primitiue Churche and these younge Fathers of the Churche of Laterane agrée not togeather For Gelasius saith Non desinit esse Substantia vel Natura Panis Vini It ceaseth not to be the Substance or Nature of Breade and
That receiueth the Sacramente of Christes Bodie and yet neuerthelesse is persuaded as the Heretique Eutyches was that Christe in deede hath no Bodie And in this sense S. Augustine seemeth to saie Mors illi erit non Vita qui mendacem putauerit Vitam The receiuinge of the Sacramente shal be Death and not life vnto him that thinketh that Christ beinge the life it selfe was a lyer Deliueringe these holy Mysteries as the Sacramente or Pleage of his Bodie him selfe in deede hauinge no Bodie So likewise Prosper Aquitanus Christum à Populo Iudaico fuisse occisum nullus iaÌ„ ambigit Christianus Cuius Sacrum SanguineÌ„ omnis nunc terra accipiens clamat Amen Vt neganti ludaeo quòd occiderit Christum recté dicatur à Deo Vox Sanguinis fratris tui clamat ad me de terra Whether Christe were slaine of the Iewes or no there is no Christian man nowe that can stande in doubte For nowe al the Earth receiueth his holy Bloude and crieth Amen Therefore yf the Iewe wil denie that euer he slewe Christe God maie iustly saie vnto him The voice of the Bloude of thy Brother crieth vnto me from the Earth So S. Chrysostome Haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Layeinge foorth these Mysteries we stoppe their mouthes For yf Christe dyed not whoe 's Signe then and whoe 's Token is this Sacrifice Thus by the iudgemente of these learned Fathers Eutyches the Heretique or any other that denied either the Bodie or the Death of Christe might soone be reproued euen by the receiuinge of these holy Mysteries For they receiue the Sacramente yet denie the thinge it selfe that is represented by the Sacramente so as Leo saith they dispute against the thinge it selfe that they receiue And thus Leo him selfe plainely expouÌ„deth openeth his owne meaninge QuaÌ„ sibi in huius SacrameÌ„ti praesidio SpeÌ„ relinquuÌ„t qui in Saluatoris nostri corpore negaÌ„t Humanae substantiae veritatem Dicant quo Sacrificio sint reconciliati Dicant quo Sanguine sint redempti What hope doo they leaue them selues in the healpe of this Sacramente that say There is no Trueth of the Substance of Man in the Bodie of our Saueour Let them tel mee by what Sacrifice thei are reconciled Let them tel mee with what Bloud thei are Redeemed By these Holy Fathers it is plaine that who so receiueth the Holy Mysterie of Christes Bodie and yet thinketh and holdeth that Christe in déede hath no Bodie as Eutyches the Heretique did he disputeth againste that thinge it selfe that he receiueth For Gelasius saithe Hoc nobis in ipso Domino Christo sentiendum est quod in eius Imagine profitemur We muste thinke the same of Christe the Lorde him selfe that wee professe in the Sacramente whiche is his Image And therefore in the Communion Booke that beareth the name of S. Iames it is written thus Quoties cunque comederitis hunc panem hunc Calicem biberitis Mortem Filij Hominis annuntiatis donec veniat Populus respondet Credimus Confitemur As often as ye shal eate this Breade or Drinke this Cuppe ye doo publishe the Death of the Sonne of Man vntil he come Hereto the people maketh answeare Wee Beleeue it and wee Confesse it This is it that S. Ambrose S. Chrysostome Leo Clementâ—cal Amen And this is that vndoubted Trueth of Christes Bodie not in the Sacrament as M. Hardinge imagineth but in the Unitie of One Personne that Leo defendeth against the Heretique Eutyches Bessarions Authoritie in these cases cannot be greate bothe for that he was but of very late yéeres therefore a very yonge Doctour to be alleged and also for that being promoted to the Bishoprike of Tusculum and made a Cardinal of Rome in the late Councel of Florence contrary to the mindes and iudgementes of the reste of his Brethren of Graecia he openly flattered and yelded him selfe vnto the Pope M. Hardinge The .3 Diuision And that the people shoulde geue their consente and applie their Faithe to this trueth without errour and deceite and that by saieinge Amen they should then Beleeue and Confesse The Breade and VVine to be made the Bodie and Bloude of Christe 214 when it was made in deede and not els for so were it a greate errour for this cause Iustinian the Emperour made an ordinance that the Bishoppes and Priestes should to this intent pronounce their Seruice plainely distinctly and so as it might be vnderstanded that the people might answeare Amen whiche is to be referred to eche parte of the Seruice but specially to the Consecration that they might beleeue and Confesse it was the Bodie and Bloude of Christe 215 when it was in deede and not so confesse when it was not whiche might happen if they hearde not the VVoordes of Consecration plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrained as pertaininge onely to the Greeke Churche wherein he liued 216 and not to be stretched further to serue for proufe of al the seruice to be had and saide in the vulgare tongue in the VVeste Churche as to that purpose of our newe teachers it is vntruely alleged The B. of Sarisburie So many Untruethes in so litle roome so constantely to be auouched without blushinge Where is the Feare of God Where is the Reuerence of the Reader Where is shame become Firste neither doothe that godly Emperour Iustinian once mention or touche this Newe Fantasie of M. Hardinges Doctrine nor did the Gréeke Churche as it is sufficiently already prooued euer hitherto consente vnto the same Wil M. Hardinge make the worlde beléeue that the people openly in the Churche gaue their consentes vnto that thing that they neuer beléeued but knewe vndoubtedly to be an erroure Is he hable to allege not one Councel not one Doctour not one Father that euer expounded Amen in this sorte Is the mater so miserable and so bare that no honest witnesse wil speake for it Or muste M. Hardinges bare woorde without Scripture Councel Doctoure or Father be taken for the Doctrine of the Churche The Emperours woordes are plaine Wee commaunde al the holy Bishoppes and Priestes to minister the holy Oblation and the Sacramente of Baptisme and other Praiers not cloasely or in Silence as the manner is nowe in the Churche of Rome but with a lowde voice that may be hearde of the Faithe ful people not to testifie M. Hardinges Transubstantiation whiche then was not knowen but that the hartes of the hearers may thereby bothe the more be humbled to repentance and also the more be sturred to glorifie God If the pronouncinge of these twoo Syllables Amen bee proufe sufficient to warrant Transubstantiation then may wee easily finde the same Transubstantiation not onely in the Sacramente of Christes Bodie but also in the Sacramente
and Innâ—ocentius witnesse that the Gréeke Churche in their tyme vsed it not Wherefore it cannot be Iudged Catholique And touchinge the necessitie thereof Scotus saiethe in plaine woordes Huic vino apponere aquam non est simpliciter necessarium de necessitate Sacramenti Here wée sée these Doctours agrée not M. Hardinge saithe this mixture is necessary to the Sacramente Scotus saithe it is not necessary Now to reuele the secrcates of M. Hardinges Mysteries touchinge the same that one droppe or twoo muste be powred on the grounde howe muche thereof muste be put to the Wine that there may be made a conuenient mixture what becommeth afterwarde of the same Water whether it be turned into a thinne flewme or into Christes bloude by meane of mixture or into a Sacrament of Ablution to washe the reste away it woulde require longer talke and not necessary at this present Neither woulde I nowe haue moued one woorde hereof sauinge that this man thus vaunteth him selfe to be the restoarer of Christian Libertie Where as he saithe The Prieste muste haue Intention to doo that the Churche doothe vnlesse he be wel assured of the Churches dooinge herein he cannot be sure of his owne Intention and so muste he say Masse with Intention to dooe he knoweth not what Now it appeareth that the Churche is not yet resolued vpon one Intention For the Intention of the Church of Rome is to woorke the Transubstantiation of Breade and Wine The Gréeke Churche had neuer that Intention as it is plaine by the Councel of Florence The Intention of the Churche of Rome is to Consecrate with Christes woordes The Intention of the Gréeke Churche is to Consecrate with Praiers And whether of these Churches shal the Prieste folow with his Intention This is the very dungeon of vncertaintie The harte of man is vnsearcheable If we stay vpon the Intention of a mortal man we may stande in doubte of our owne Baptisme Christe hath deliuered vs from the elementes of this worlde ergo the Prieste may saie Priuate Masse We are forbidden to obserue moneths and daies ergo the Prieste may receiue alone Thus he reasoneth as if S. Paules woordes were written that he might therby proue what him selfe listeth In déede the Breade the Wine the Water and the Prieste him selfe are worldly creatures therefore subiecte vnto Christian Libertie no lesse then place or time Yet may not M. Hardinge therfore haue yâ— Communion ministred without either Prieste or Breade or Wine neither Baptisme ministred without water Christe hath deliuered vs from the subiection and superstitious vsing of the Creatures but not from that Creatures them selues Otherwise by the same forme of reason M. Hardinge might aswel haue concluded thus Apollo Paule Peter Life and thinges to come are worldly creatures for so saithe S. Paule euen as M. Hardinge hath alleged Al thinges are yours whether it be Paule or Apollo or Peter or the worlde or life or thinges to come But Christe hath deliuered vs from worldly creatures ergo Christe hath deliuered vs from Paule Apollo Peter from the worlde from life and from thinges to come Suche argumentes M. Hardinge hath brought to proue his Masse M. Hardinge The .13 Diuision Againe whereas the auncient and great learned Bishoppe Cyrillus teacheth plainely and at large the maruelous vnitinge and ioyninge togeather of vs with Christ and of our selues into one bodie by this Sacrament seinge that al so vnited and made one bodie be not for al that brought togeather into one place for they be dispersed abroade in al the worlde thereof we may welconclude that to this effecte the beinge togeather of CoÌ„municantes in one place is not of necessitie His woordes be these muche agreable to Dionysius Ariopagita afore mentioned Vt igitur inter nos Deum singulos vniret quamuis corpore simul anima distemus modum tamen adinuenit consilio patris sapientiae suae conuenientem Suo enim corpore credentes per Communionem mysticam benedicens secum inter nos vnum nos corpus efficiâ— Quis enim eos qui vnius sancti corporis vnione in vno Christo vniti sunt ab hac naturali vnione alienos putabit Nam si omnes vnum panem manducamus vnum omnes corpus efficimur diuidi enim atque seiungi Christus non patitur That Christe might vnite euery one of vs within our selues and with God although we be distant bothe in Bodie and also in Soule yet he hath diuised a meane couenable to the counsel of the Father and to his owne wisdome For in that he blesseth them that beleue with his owne bodie through the mystical Communion he maketh vs one Bodie bothe with himselfe and also betweene our selues For who wil thinke them not to be of this natural vnion which with the vnion of that one holy Bodie be vnited in one Christe For if we eate al of one Breade then are we made al one bodie for Christe may not be diuided nor done asunder Thus we see after this auncient Fathers learninge grouÌ„ded vpon the Scriptures that al the faithful blissed with the bodie of Christ through the mystical Communion be made one bodie with Christ and one Bodie between them selues which good blissinge of Christe is of more vertue and also of more necessitie then that it may be made frustrate by condition of place specially where as is no wilful breache nor contempte of most seemely and couenable order The B. of Sarisburie As I can easely yéelde in parte that these two Fathers Cyrillus Dionysius agrée togeather as it is here auoutched So if M. Hardinge can proue that this same Cyrillus euer saide Priuate Masse or in any of al his woorkes once vsed the name of Masse I wil as gladly yéelde vnto yâ— who le But if Cyrillus neuer spake woorde of yâ— Masse how is he here brought in to proue yâ— Masse How be it these men know it is an easy matter to mocke the ignorant with the glorious name of Catholike Fathers Cyrillus saithe that as many as beléeue in Christe whether they be farre or neare Iewes or Gentiles Free or Bonde they are al one Bodie in Christe Iesu. This thinge neither is denied nor in any pointe toucheth the Priuate Masse We confesse that Christe by the Sacrament of Regeneration as Chrysostome saithe hath made vs Fleash of his Fleash Boane of his Boanes that we are the members he is the head We confesse also that al the faithful are one Bodie al indewed with one Sprite And be the distaÌ„ce neuer so great yet are we one an others meÌ„bers This maruâ—lous Coniunction and Incorporation is first begonne wrought by Faith as saithe Paulinus vnto S. Augustine Per fidem nostram incorporamur in Christo Iesu Domino nostro By our Faithe we are incorporate or made one Bodie with Iesus Christe our Lorde Afterwarde the same incorporation is assured vnto
straunge interpretation of M. Hardinge Certainely I thinke he him selfe will say that sithence the Churche was once in peace neither this woorde Ecclesia nor this woorde Parochia euer signified a priuate house in any kinde of writer or in any time But saithe M. Hardinge Adoes Heretikes for Damasus speaketh of none bare al the swaie and woulde not suffer the Catholike people to communicate in the Churche Therefore we must néedes vnderstande here priuate houses Alas when did Heretikes euer beare suche swaie in the Churche of Rome Or if they did at any time as it is vntrue onlesse he meane the Soueraine Heretikes the Pope his Cardinalles yet may we thinke that the Catholiques were so weake in the common Churche beinge altogeather and so stronge in their owne houses beinge alone Or were these Heretikes hable to withstande a whole Congregation and not hable to withstande one single man by him selfe Marke wel good reader how handesomely M. Hardinges argumentes hange togeather He muste néedes thinke thée to be very vnsensible that hopeth thou wilt yéelde to suche gheasses To leaue a great number of other like absurdities M. Hardinges argumentes are framed thus The Sacrament was receiued in Priuate houses albeit there appeareth no suche thinge by Damasus Ergo one man receiued alone Surely then had that man a very emptie house he might wel singe Tanquam passer solitarius in tecto It is more likely that beinge a godly man he would desire his wife and familie to receiue with him as I haue saide before Againe the Sacrament was sent emonge the Parishes Ergo there was priuate Masse The force of this reason may soone be séene But who saide this Masse whether it were the Messenger or the receiuer I leaue it to M. Hardinge to consider He might better haue concluded thus The Bishoppe sente the Mysteries abroade for the people to Communicate ergo he meante a Communion and no Priuate Masse Further he saithe this was done in time of necessitie bicause of Heretikes and yet by the same he defendeth the Masse vsed now without any suche necessitie and that in the Churche of Rome where he saithe can be no Heretikes To conclude this maner of sendinge abroade the Sacrament was afterwarde abolished by the Councel holden at Laodicea Thus is M. Hardinge driuen to goe by Gheasse to imagine strange Heretikes for shewe of some antiquitie to allege vaine Decrees without sense to auoutche suche orders as he knoweth were longe sithence condemned and to comment the same with his owne Gloses M. Hardinge The .21 Diuision Here haue I brought muche for priuate and single Communion and that it hath not onely bene suffered in time of persecution but also allowed in quiet and peaceable times euen in the Churche of Rome it selfe 31 where true Religion hath euer bene most exactely obserued aboue al other places of the worlde and 32 from whence al the Churches of the VVeste haue taken their light As the Bishoppes of al Gallia that now is called Fraunce doo acknowledge in an Epistle sent to Leo the Pope with these woordes vnde religionis nostrae propitio Christo fons origo manauit From the Apostolike see by the Mercie of Christe the fountaine and springe of our Religion hath come The B. of Sarisburie M. Hardinge vseth a straunge kinde of Logique He pretendeth priuate Masse and concludeth single Communion And why mighte he not aswel plainely and without colour conclude his priuate Masse Doubtles the wise reader may soone geather thus if he coulde finde it he woulde not concele it This talke of the Churche of Rome in this place was néedlesse as nothinge seruinge to priuate Masse Yet is it generally confessed by al menne that Rome is the eldest Churche that we know founded in this Weast parte of the worlde and that the Churches of Fraunce and other countries at the beginninge had both the confirmation of Doctrine and also other great conference conforte from thence like as also the Churche of Rome had from Hierusalem and Antioche and other great Churches in the Easte But that the first that euer preached the Ghospel in Fraunce were sente from Rome I recken it not so easy to be proued For some say that Nathanael whome Christe coÌ„mendeth to be the true Israelite preached at Trire and Bituriges Lazarus whome Christe raysed at Marsiles Saturninus at Tolouse longe before Peter came to Rome S. Paule as it is thought after his deliuerie vnder Nero went into Spaine sente Titus into Dalmatia and Crescens into Galatia or as Epiphanius readeth it into Gallia Ioseph of Arimathaea came into Englande And yet it appeareth not that any of these were sente by Commission from Rome But why dothe M. Hardinge thus out of season rushe into the commendation of the Churche of Rome that was so longe agoe It had bene more to purpose to haue vewed the state of the same Churche as it standeth nowe But as one once saide ye shal not now finde Samnium in Samnio bicause the Citie of Samnium was sackte and rased vp and vtterly ouerthrowen euen so I hearde M. Harding sometime say He had sought for the Church of Rome in Rome it selfe and yet coulde not finde the Churche of Rome The Bishoppes Cardinalles and Priestes doo neither teache nor exhorte nor conforte nor any other parte of their duties The people as it is alreadie confessed is carelesse and voyde of deuotion S. Bernarde saithe O Domine sacerdotes tui facti sunt â—onsores Praelati Pilati Doctores Seductores O Lorde thy Priestes are become shearers thy Prelates Pilates thy Doctours Deceiuers If such a Churche cannot erre then may we say of it as Eurypides sometime saide of the Citie of Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Citie Citie thy lucke is farre better then thy witte M. Hardinge The .22 Diuision More coulde I yet bringe for confirmation of the same as the example of S. Hilariae the virgin in the time of Numerianus of S. Lucia in Diocletians time doone to Martyrdome of S. Maria Aegyptiaca and S. Ambrose of whiche euery one as auncient testimonies of Ecclesiastical histories and of Paulinus doo declare at the houre of their departure hence to God receiued the holy Sacrament of the Altare for their viage prouision alone But I iudge this is enough and if any man wil not be perswaded with this I doubte whether with suche a one a more numbre of authorities shal any thinge preuaile The B. of Sarisburie Nowe M. Hardinge higheth him selfe vnto the ende of his authorities and for speede is content to passe by the stories of Hilaria Lucia Maria Aegyptiaca and others written I suppose in Legenda Aurea of whome as it appeareth he is certaine that they saide Masse a litle before their departure hence The like is also auoutched for certaine of S. Ambrose lieinge in his death bedde But this thinge séemeth marucilous in my iudgement that not withstandinge S. Ambrose
some are sicke And by that voice the Deacon dâ—uideth these from them For that voyce of his fallinge into our eares as it were a hande remoueth and shutteth foorthe some and other some it taketh in and presenteth them to the Congregation I sende thée not vnto other places of Chrysostome which be both many moe and farre plainer then this but onely vnto this same place out of which M. Hardinge hath piked as muche as he thought good Chrysostome saithe The people resorted dayly to the Churche The Deacon sundred them with his voice the sounde from the sicke the one porte to receiue the other to absteine the one parte he shut out at the time of the Holy Communion the other he broughâ— in and presented to the Congregation This was the ordinarie practise of the Churche in Chrysostomes time where wée sée plainely by his owne reporte that he receiued not alone Yet saith M. Hardinge For proufe of this these folowinge be suche places as I am perswaded with al. By this colde conclusion he cutteth of credite from al that he hath hitherto saide as not makinge shewe sufficient to winne his purpose and so condemneth his note made in the Margin whiche was Proufes for Priuate Masse and laieth al the burthen of his groundes vpon these other gheasses that hereafter folowe Uerely hitherto for any thinge that may appeare by his Booke notwithstandinge his longe time his muche readinge and greate conference with al his felowes he hath not yet founde either the name of Priuate Masse in any olde Catholique writer or the Sole Receiuing of the Priest If he wil haue the world to beléeue him and subscribe he must leaue his gheasses and bring some sounde and substantial proufes M. Hardinge The .29 Diuision Soter Bishop of Rome aboute the yere of our Lorde 170. who suffered Martyrdome vnder Antoninus Verus the Emperour for order of celebratinge the Masse made this statute or decree Vt nullus Presbyterorum solennia celebrare praesumat nisi duobus praesentibus sibique respondentibus ipse tertius habeatur quia cum pluraliter ab eo dicitur Dominus Vobiscum illud in secretis Orate prome apertissimè conuenit vt ipsius respondeatur salutaâ—ioni This hath beene ordeined that no Priest presume to celebrate the solemnitie of the Masse excepte there be twoo present and answeare him so as he him selfe be the thirde For where as he saith as by way of speakinge to many Our Lorde be vvith you and likewise in the Secretes Pray you for me It seemeth euidently conuenient that aunsweare be made to his salutation accordingly whiche auncient decree requireth not that al people of necessitie be present 37 muche lesse that al so often times should Communicate Sacramentally whiche thinge it requireth neither of those twoo that ought to be present If of the bare woordes of this Decree a sufficient argument may not be made for our purpose inducinge of the affirmation of that one thinge there specified the denial of that other thinge wee speake of whiche manner of argument is commonly vsed of our aduersaries then more weight may be put vnto it in this case for that where as the receiuinge of Christes Body is a farre greater mater then to answeare the Priest at Masse if that holy Bishop and Martyr had thought it so necessarie as that the Masse might not be doone without it Doubtlesse of very reason and conuenience he woulde and shoulde haue specially spoken of that rather then of the other But for that he thought otherwise he required onely of necessitie the presence of twoo for the purpose aboue mentioned The B. of Sarisburie Some say this Decree was made by Pope Anacletus some others say by Soter and so they séeme not to be yet throughly resolued vpon the Authour But if wée had not good cause to doubte of the authoritie of these Decrees and Epistles Decretal wée woulde the lesse doubt of their doctrine It was euermore the CommoÌ„ practise of deceiuers to blase their dooinges by the names of such as thei knew to be in estimation in the worlde For to passe by Homer Hefiod Cicero Plautus and suche others counted learned and famous amonge the Heathens in whose names many counterseite bookes were set abroade S. Paule him selfe willeth the Thessaloniens not to suffer them selues to be drawen from their faithe Neither by spirite nor by talke nor by letter as sent from him By whiche laste woordes he signifieth that letters sometime were falsified and set abroade in his name So were there geuen out Gospels in the name of Peter Thomas and other the Apostles and other maters of smal weight in the names of Augustine Hierome Ambrose Cyprian and other like This was vnto some a common pastime and many godly Fathers complaine muche of it Wherefore wée ought the lesse to maruel if the like haue happened vnto Anacletus Euaristus Soter and suche others as folowed immediatly in Rome after the Apostles time Gratian sheweth that the Decretal Epistles haue béene doubted of amonge the learned And Doctor Smithe although his authoritie be not greate declared openly at Paules Crosse that they can not possibly be theirs whose names they beare And to vtter some reasons shortely for proufe thereof These Decretal Epistles manifestly depraue and abuse the Scriptures as it may soone appeare vnto the godly Reader vpon the sight They mainteine nothinge so muche as the state and kingedome of the Pope and yet was there no such state erected in many hundred yeres after the Apostles time they publishe a multitude of vaine and superstitious Ceremonies other like fantasies farre vnlike the Apostles doctrine They proclaime suche thinges as M. Hardinge knoweth to be open and knowen lies Anacletus that was next after Peter willeth and straitly commaundeth that al Bishops once in the yere doo visite the entrie of S. Peters Churche in Rome whiche they cal Limina Petri. Yet was there then no Churche yet builte there in the name of Peter For Pope Cornelius saith as he is alleged that he first tooke vp S. Peters body and buried the same in Appolloes Churche in Rome at the leaste one hundred and fortie yeres after that Anacletus was dead Pope Antherus maketh mention of Eusebius Alexandrinus and Felix whiche liued a longe time after him and therefore was it not possible for him to know them Fabianus writeth of the cominge of Nouatus into Italy And yet it is cleare by S. Cyprian and by Eusebius that Nouatus came first into Italy in the time of Cornelius whiche was next after him And to leaue a number of other coniectures which may be hereafter more aptly touched some otherwhere neither S. Hierome nor Gennadius intreatinge of the Ecclesiastical writers nor Damasus writinge purposely of the liues of the Bishoppes of Rome before him euer made any mention either of suche Epistles or of any suche Decrees whiche they
that the Sacrament was geuen vnder one kinde onely to the twoo Disciples that went to Emaus For that the Breâ—de whiche Christe there tooke Blissed Brake and gaue to them was not simple and common Breade but the Sacrament of the Bodie and Bloude of Christe For so Chrysostome Augustine Bede and Theophylacte with one accorde doo witnesse It appeareth also that the Communion vnder one kinde was vsed at Hierusalem amonge Christes Disciples by that S. Luke writeth in thactes of the Aposâ—les of the breakinge of the Breade If M. Iuel here thinke to auoide these places by their accustomed figure Synechdoche amonge his owne secte happely it may be accepted but amonge men of right and learned iudgement that shifte wil seeme ouer weake and vaine Now to conclude touchinge the sixth Chapter of S. Iohn as thereof they can bringe no one woorde mentioninge the Cuppe or VVine for proufe of their bothe kindes so it sheweth and not in verie obscure wise that the forme of Breade alone is sufficient whereas Christe saieth Qui manducat panem hunc viuet in aeternum he that eateth this Breade shal liue for euer The B. of Sarisburie In these woordes M. Hardinge chargeth not onely vs but also the Apostles of Christe and al the Fathers of the Primitiue Churche with great ouersight who in their times ministred the holy Sacrament vnto the Uulgare people as it is nowe supposed by these men without any example of Christe and without Commission Touchinge the Institution of Christe I haue alreadie saide so muche as vnto a quiet minde may séeme sufficient Yet for further declaration I woulde demaunde of M. Hardinge what thinge he requireth to Christes Institution If VVoordes Christes woordes be plaine If Example Christe him selfe ministred in bothe kyndes If Authoritie Christe commaunded his Disciples and in them al other Ministers of his Churche to dooe the like If Certdiâ—etie of his meaninge The Apostles indued with the Holy Ghoste so practised the same and vnderstoode he meante so If Continuance of time he badde the same to be continued vntil he come againe If neither the Woordes nor Example nor Commaundement of Christe nor the vnderstanding practise of the Apostles can warrant vs Christes Institution alas what warrant then haue they that beinge vtterly voyde of al these thinges onely staye them selues as it is confessed by the best of that side by the simple deuotion of the people When Christe had deliuered bothe kindes vnto his Disciples he saide vnto them This doo yee the same that ye sée I haue doone But where did Christe euer saye Minister vnto your selues one waye and an other waye vnto the people or Receiue yée in bothe kindes and let al the rest receiue in one Although these thinges be plaine and euident of them selfe yet that the folie of these men may the better appeare it shal be good to heare the reporte of one of their owne Doctours touchinge these maters One Gerardus Lorichius in a booke that he wrote De Missa publica proroganda hath these woordes Sunt Pleudocatholici qui reformationem Ecclesiae quoquo modo remorari non verentur Hi ne Laicis altera species restituatur nullis parcunt blasphemijs Dicunt enim Christum solis Apostolis dixisse Bibite ex eo omnes Atqui verba Canonis habent Accipite manducate ex hoc omnes Hic dicant oro num hoc ad solos dictum sit Apostolos Ergo Laicis à specie panis est abstinendum Quod dicerâ—â—st haeresis blasphemia pestilens execrabilis Consequitur ergo vtrunque verbum dictum esse ad omnem Ecclesiam They be false Catholikes saithe this man that are not ashamed by al meanes to hinder the Reformation of the Churche They to thintent the other kinde of the Sacrament may not be restored vnto the Laye people spare no kinde of blasphemies For they saye that Christe saide onely vnto his Apostles Drinke ye al of this But the woordes of the Canon of the Masse be these Take and eate ye al of this Here I beseche them let them tel me whether they wil haue these woordes also onely to perteine vnto the Apostles Then must the laye people absteyne from the other kinde of the Bread also Whiche thinge to saye is an Heresie and a pestilent and a detestable blasphemie Wherefore it foloweth that eche of these woordes was spoken vnto the whole Churche Thus farre Lorichius an earnest defender of Transubstantiation of the Popes Supremacie and of Priuate Masse lest M. Hardinge shoulde saye he were one of Luthers Scholars and so excepte against him as beynge a partie And Leo sometime Bishop of Rome hearinge of certaine that vsed to dippe the Breade in the Wine and so to deliuer it to the people had no waie to reforme them but onely by Christes Institution For thus he saithe Quod pro complemento Communionis â–ª intinctam tradunt Eucharistiam populis nec hoc prolatum ex Euangelio testimonium receperunt Whereas for accomplishment of the Communion they dippe the Sacrament and deluer it vnto the people they haue not receiued this witnesse of the Gospel He addeth further Seorsum enim Panis seorsum Calicis commendatio memoratur For the deliuerie of the Breade and the deliuerie of the Cuppe are mentioned asunder And thus he speaketh of the ministration of the Sacrament that is due not onely to the priestes but also to the people The learned men of Bohemia sâ—we they coulde haue no holde of Christes Institution and therefore to mainteine their newe fangled attempte as it pleaseth M. Hardinge to terâ—e it they were 〈◊〉 to take the woordes of Christe out of the sixthe Chapter of Iohn onlesse 〈…〉 fleashe of the Sonne of man and drinke his bloude ye shal haue no life in you But these woordes in the sixte Chapter of S. Iohn saithe M. Hardinge our newe Maisters wil haue expounded of the spiritual not of the Sacramental eatinge Of the Bohemians I cannot sée why they shoulde be called newe fangled Their requeste was none other but that they might continue the order of the Primitiue Churche whiche Thomas of Aquine saithe had continued in diuerse Churches from the Apostles vntil his time for the space of a thousande and thrée hundred yéeres without controlement And it may il become a Christian man and a scholar of thapostoâ—â—que See to cal the dooinge of Christe and of his Disciples newe fangled Touchinge their reasons made in this behalfe I néede not to speake Goddes name be blissed they haue preuailed with the best learned of the worlde What so euer their premisses séeme to M. Hardinge their Conclusion was this that no mortal creature shoulde presume to disallowe the ordinance of the Immortal God But our newe Maisters saithe M. Hardinge must needes haue these woordes of S. Iohn expounded of the spiritual eatinge If it be either the violence of nature or the manner of his Catholike
God This muche S. Augustine there And this is the right meaninge of that Constitution 76 And thus he ordeined for the Greeke Churche onely and thereto onely it is to be referred for that some thought the Sacrifice should be celebrated rather with silence 77 after the maner of the Church of Rome specially at the Consecration And as that Constitution perteined to the Greekes and not to the Latines so was it not founde in the Latine Bookes vntil â—regorius Haloander of Germanie of late yeeres Translated the place And where M. Iuel allegeth this commaundement of Iustinian against the hauinge of the Seruice in a learned tongue vnknowen to the common people it is to be noted how he demeaneth him selfe not vprightly but so as euery man may thereby know a Scholer of Luther Caluine and Peter Martyr â–ª For where as by th'allegation of that ordinance he might seeme to bringe somewhat that maketh for the Blessed Sacrifice of the Churche commonly named the Masse he dissembleth the woorde of the Sacrifice whiche Iustinian putteth expressely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est diuinam oblationem The Diuine or holy Oblation and termeth it otherwise in his replies by the name of Common Praiers and in his Sermon by the name of the woordes of the Ministration refusinge the worde of the Churche no lesse then he refuseth to be a member of the Churche Thus through Foistinge and Cogginge their Die and other false playe these new perillous teachers deceiue many poore soules and robbe them of the sure simplicitie of their Faithe And where was this commaundement geuen In Constantinople the chiefe Citie of Greece where the Greeke tongue was commonly knowen The B. of Sarisburie The Glose that M. Hardinge hath here imagined wherewith to defeite this good Emperours whole purpose may seeme somwhat vnto the ignorant Iustinian saithe he speaketh of the open vtterance and sounde of voice and agreeth with S. Augustines place De Magistro Therefore it nothinge toucheth Praiers to be had in the Vulgare tongue Here is a very Uulgare Conclusion as I trust hereafter it shal appeare Good Christian Reader if it shal please thee onely to peruse these woordes of the Emperour Iustinian and of S. Augustine by vs alleged I wil make thee Iudge and Arbitrour of the whole S. Augustine saithe Wee neede no vtterance of voice to Pray vnto God For the Sacrifice of Iustice is sanctified in the Temple of our minde and in the secrete Chamber of our harte As Clemens Alexandrinus also saithe God looketh not for the voices of our tongues to declare our meaninge For before our Creation he knoweth what thoughtes woulde come into our mindes And therefore God saithe in the Prophete Esay Antequam clament ego exaudiam I wil heare them yea before they crie Herevpon S. Augustine demaundeth this Question Wherefore then dothe the Priest lifte vp his voice and pray alowde in the open assemblie in the Churche He answeareth Not that God but that men may heare him that the people by the sounde of his voice and vnderstandinge his meaning may be put in minde and by consente be ioyned togeather and be lifted vp to God This is the very meaninge and minde of S. Augustine agréeinge fully with these woordes of S. Cyprian The Priest before Praier prepareth the mindes of his brethren sayeing thus Lifte vp your hartes To the intente they may be put in minde they ought to thinke of nothinge els but of the Lorde For not the sounde of voice but the minde and vnderstandinge must pray vnto the Lorde with pure intention Al this saithe M. Hardinge perteineth to the sense and vnderstandinge of the Praier and nothinge to the Vulgare tongue And doothe he thinke the people can vnderstande the praier without vnderstandinge of the tongue S. Augustine if he were aliue woulde be ashamed to sée suche a Comment vpon his woordes He saithe further The Priest lifteth vp his voice not that the people may vnderstande him but onely for a token to shew that he praieth And thus he maketh the Minister of God woorse then a Brasen Trompet whiche if it geue no certaine sounde as S. Paule saithe no man can prepare him selfe to warre This is the iuste iudgement of God that who so séeketh to blinde others shal be geuen ouer and become blinde him selfe And not withstandinge S. Augustines minde concerninge the speakinge of the Priest be plaine in it selfe yet afterwarde in the same Booke he openeth it in this manner more at large Constat inter nos verba esse signa At signum nisi aliquid significet non est Signum Wee are agreed vpon this that the woordes wee speake be tokens But a token onlesse it betoken some thinge is no token Now if the Priest after M. Hardinges construction vtter his woordes whiche are the tokens of his meaninge in an vnknowen tongue and the people vnderstande not what is tokened accordinge to S. Augustines meaninge he speaketh and yet saith nothinge and sheweth tokens and yet tokeneth nothing Further S. Augustines woordes be cleare The Priest in the assemblie speaketh alowde Significandae mentis causa vt homines audiant c. to the ende to declare his minde that men may heare him and by the sounde of his voice be put in remembrance But M. Hardinge saithe No the Priest speaketh not alowde to the intente to declare his minde neither that menne may heare him nor be put in remembrance but onely to geue a token that he praieth And thus by his Glose he vtterly destroieth the texte Now let vs resolue bothe S. Augustines and Iustinians woordes into their causes whiche is an infallible waye of vnderstandinge The ende of them bothe is according to the Doctrine of S. Paule that the people may say Amen Then further The people must answeare Amen vnto the Praier then must they vnderstande the Praieâ— Yet futher The people must vnderstande the Praier then must the Priest vtter the same praier bothe with a lowde voice and also in the peoples Vulgare tongue Let vs againe resolue it forewarde The Priest by M. Hardinges iudgemente may praye openly in a strange tongue then he néedeth not to speake alowde â—e speaketh not alowde then can not the people vnderstande him The people vnderstandeth not the Priest Then can they not say Amen Thus M. Hardinge must néedes conclude his Glose with the open breache of S. Paules Doctrine M. Hardinge saithe further This law tooke place onely in Constantinople and not in the Churche of Rome And so he coucheth twoo manifest vntruethes togeather in one sentence But what wil he say Iustinian was not Emperour of Rome or had nothinge to doo in the Churche of Rome Uerily he writeth him selfe the Emperour of Rome of Fraunce of Almaine and Germanie c. And deposed twoo Bishoppes of Rome Siluerius and Uigilius whereof it may appeare he had somewhat to doo in the Churche of Rome Touchinge this
the same by these woordes Exemplarium intolerabilis nimiaque differentia deprauatio Againe Gratian him selfe vpon good aduise is driuen to say that al suche Episâ—les ought to haue place rather in debatinge of mater of Iustice in the Consistorie then in determininge and weighing the truthe of the Scriptures Bisides this neither S. Hierome nor Gennadius nor Damasus nor any other olde Father euer alleged these Epistles or made any accompte of them nor the Bishops of Rome them selues no not when suche euidence might haue stande them in best steede namely in their ambitious contention for the Superioritie ouer the Bishops of Aphrica The contentes of them are such as a very childe of any iudgement may soone be hable to discrie them Clemens informeth S. Iames of the order and manner of S. Peters death yet it is certaine and Clement vndoubtedly knew it that Iames was putte to death seuen yeeres bâ—â—ore S. Peter Antherus maketh mention of Eusebius Bishop of Alexandria and of Felix Bishop of Ephesus yet was neither Eusebius nor Felix neither Bishoppe nor borne al the time that Antherus liued Marcellinus saith The Emperour might not attempte to presume any thinge against the Gospel Yet was there then no Emperour aliue that vnderstoode Christe or knew the Gospel Marcellus writeth to the Emperour Maxentius and chargeth him straitely with the authoritie of Clement yet was Maxentius an Infidel a cruel Tyran and a persequutor of the Churche and neither knew nor cared for the name of Clement Zephyrinus saithe Christe commaunded his Apostles to appointe the threescore and twelue Disciples Yet S. Luke saith Christe him selfe appointed them S. Luke saithe Iohn the Baptist gaue this counsel to the Souldiers Be ye contented with your wages c. Yet Meltiades quite altereth the whole storie and nameth Christe in steede of Iohn It woulde be tedious and needlesse to open al these few notes may suffice for a taste Now touchinge this Anacletus whom M. Harding hath fournished with his titles as though it were the very true Anacletus in déede First he saith Clemens was his predecessour Contrary wise Irenaeus that liued immediatly afterwarde and Eusebius saie Anacletus was predecessour vnto Clement Whereby it may appeare that Anacletus wrote this Epistle after that he him selfe was deade He maketh mention of S. Peters Churche yet was there no churche built in the name of Peter within thrée hundred yeeres after Anacletus Againe he allegeth the Decrées and Canons of the olde Fathers His woordes be these Haec ab antiquis Apostolis patribus accepimus These thinges haue we receâ—ued of the Olde Apostles and auncient Fathers as if the Apostles had béene longe before him notwithstanding S. Iohn the Apostle was yet aliue and Anacletus him selfe was one of the oldest Fathers Although by that I haue thus shortly touched the likelyhoode hereof may soone appeare yet I beseeche thee good Christian Reader consider also these and other like phrases and manners of speache whiche in these Epistles are very familiar and may easily be founde Persequutiones patieÌ„ter portare peâ—o vt pro me orare debeas Episcopi obediendi sunt non insidiandi Ab illis omnes Christiani se cauere debent Here is not so muche as the very congruitie and natural sounde of the Latine Tongue And shal wee thinke that for the space of three hundred yeeres and more there was not one â–ª Bishop in Rome that coulde speake true Latine And specially then when al the whole people there bothe wemen and children were hable to speake it naturally without a teacher Uerily the Pope him selfe saith Falsa Latinitas vitiat rescriptum Papae False Latine putteth the Popes owne write out of credite As for the substance and contentes of these Epistles they touche nothing neither of the state of the Churche in that time nor of Doctrine nor of Persequution nor of Heresie nor of the office of the Ministers nor of any other thinge either agreable vnto that age or in any wise greatly worthy to be considered Al their drifte is by salsiâ—ieinge of the Scriptures by al other meanes onely to stablishe the state and Kingdome of the See of Rome Anacletus thus interâ—aceth the woordes of Christe Super hanc Petram id est super Ecclesiam Romanam aedifieabo Ecclesiam meam Vpon this Rocke that is to say vpon the Churche of Rome I wil builde my Churche And againe Romana Ecclesia Cardo Caput est omnium Ecclesiarum Vt enim Cardine ostium regitur ita huius sanctae Sedis authoritate omnes Ecclesiae reguntur The Churche of Rome is the Hooke and the Head of al Churches For as the doore is ruled by the Hooke so al Churches are ruled by th â–ª authoritie of this holy See of Rome Pope Stephanus saith Haeâ— Sacrosancta Domina nostra Romana Ecclesia This holy our Lady the Churche of Rome And what néeded M. Hardinge to allege onely Anacletus beinge so wel stoared of sundrie others For Pope Euaristus Alexander Sixtus Telesâ—horus Higinus Pius Anicetus Soter Eleutherius Uictor and al the reast of the ancient Bishops of Rome whose names haue beene abused to this purpose agrée in one Al they are made to say Wee are the Vniuersal Bishops wee are the headdes of the Vniuersal Churche Al appeales ought of right to lie to vs wee cannot erre wee may not be controlled For it is written The Scholer is not aboue his Maister If these authorities were sufficient then were the case cleare of M. Hardinges side But he saw they were forged ful of vntrueth and therefore he thought it best to trippe so lightly ouer them As for Anacletus him selfe that was Peters Scholar and the reast of the ancient Bishoppes of Rome they were holy men and godly Fathers and liued in continual persecution and were daily taken and put to death and had no leisure to thinke vpon these ambitious and vaine titles M. Hardinge The .4 Diuision S. Gregorie writinge to Mauritius the Emperour against Iohn the Bishop of Constantinople ambitiousely claiminge and vsurpinge the name of an vniuersal Bishop prooueth the Bishop of Rome succeedinge in Peters Chaier to be Primate and to haue charge ouer al the Churche of Christe by Scriptures thus Cunctis Euangelium scientibus liquer c. It is euident to al that know the Gospel that the Cure and charge of the whole Churche hath beene committed by the woorde of our Lorde to the Holy Apostle Peter prince of al the Apostles For to him it is saide Peter louest thou mee Feede my sheepe To him it is saide Beholde Sathan hath desired to sifte you as it were wheate and I haue praied for thee Peter that thy faith faile not And thou beinge once conuerted strengthen thy brethren To him it is saide Thou arte Peter and vpon this Rocke wil I builde my Churche and the Gates of Hel shal
them yet can he not finde any one of them al that calleth the Bishop of Rome the Uniuersal Byshoppe or Head of the Uniuersal Churche Ireneaeus speaketh neither of Supremacie nor of Headship of the Churche nor of any other Uniuersal power Therefore M. Hardinge mistelleth his authours tale and auoucheth that he neuer meante For Irenaeus in that place writeth onely against Ualentinus Cerdon and Marcion which contrary to the Doctrine of the Apostles had diuised sundrie strange Heresies Fantasies of their owne For trial whereof he biddeth them to beholde the Churches whiche the Apostles had planted The Churche of Ephesus saith he first instructed by S. Paule and afterwarde continued by S. Iohn is a sufficient witnesse of the Apostles learninge Polycarpus beinge conuerted and taught by the Apostles instructed the Churche of Smyrna and al the Churches of Asia folow it Yet none of al these Churches euer allowed or receiued your strange doctrine yea the very wilde Barbarous nations that haue receiued the faithe of Christe at the Apostles handes onely by hearinge without any booke or letter if they should heare of these Heresies they would stoppe their eares Thus Irenaeus calleth foorth these Heretiques as wée doo now our Aduersaries to be tried by the Doctrine and Churches of the Apostles But he saith Valde longum est in hoc tali volumine omnium Ecclesiarum enumerare successiones It woulde be very longe in suche a booke as this is to recken vp the successions of al Churches Therefore he reasteth specially vpon the example of the Churche of Rome whiche he calleth Maximam antiquissimam omnibus cognitam The greatest most auncient and knowen to al men And saith By the example of this Churche wee confounde al peruerse Doctrine And addeth further Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem Ecclesiam conuenire quia in hac semper conseruata est ea quae est ab Apostolis Traditio Vnto this Churche of Rome euery other Churche must agree The reason is For that in this Churche the Tradition of the Aposâ—les hath euer been keapte So the Emperours Gratian Ualentinian and Theodosius Commaunded al them to be called Catholiques that folow the Faithe that S. Peter deliuered to the See of Rome For the Apostles Doctrine is the trial and rule of Faithe This Doctrine at the beginninge was exactly obserued in Rome without corruption and therefore was that Churche in reuerence and estimation aboue others But they wil replie Irenaeus saith Propter potentiorem principalitateÌ„ Of these woordes groweth their errour They dreame of a Kingdome and Principalitie But Christe saith to his Disciples The kinges of Nations rule ouer them Vos auteÌ„ non sic But you may not so And Origen saith Qui vocatur ad Episcopatum non vocatur ad principatum sed ad seruitutem totius Ecclesiae He that is called to be a Bishop is not called to a principalitie but vnto the Seruice of the whole Churche The Principalitie that Irenaeus meante was the Ciuile Dominion and temporal state of the Citie of Rome in whiche God had then planted the Empier of the worlde and made al Nations subiecte vnto it And therefore the Churche of God beinge once inkendled there was more notable and better knowen vnto al Nations As for the Bishops of Rome that then were they had neither landes nor rentes but liued stil vnder the swearde in continual persecution as S. Paule saithe The ofshauinge of the worlde and the vilest of al people Farre from any shew or colour of Principalitie Yet that notwithstandinge the Churche there was called a principal and a chiefe Churche aboue others bicause of the Dominion and Principalitie of the Citie And in this sense Ecclesia principalis Is sometime vsed in the Olde Fathers In the Councel of Carthage it is written thus Placuit vt nemini sit facultas relicta principali Cathedra ad aliquam Ecclesiam in Dioecesi constitutam se conferre Wee thinke it good it be lawful for no man leauinge the principal Cheyre or Churche to goe to any other Churche within the Diocese Likewise Paulinus vnto Alypius Dominus in suis te ciuibus principalem cum principibus populi sui sede Apostolica meritò collocauit The Lorde hath woorthily placed thee in the See Apostolique a principal one emonge his Citizens with the Princes of his people Thus the Principalitie that Irenaeus meaneth stoode not in the preachinge of the Gospel but in the Ciuile estate and worldly Dominion not in the Bishop that professed Christe but in the Emperour that was an Heathen not in the Churche but in the persecutors and enimies of the Churche Therefore M. Hardinge reasoninge thus Rome had the power and Princehoode of the worlde Ergo The Bishop there was Head of the Vniuersal Churche séemeth not wel to weighe his owne Conclusion For of the same grouÌ„des wée might wel reason thus Rome now hath loste that power and Princehoode of the worlde Ergo The Bishop there is not now the Head of the Vniuersal Churche To be shorte If the Churche of Rome woulde now faithfully kéepe the Traditions and Doctrine of the Apostles wée would frankely yelde her al that honour that Iraeneus geueth her But she hath shaken of the yoke of Christe and wilfully breaketh Gods commaundementes to thintent to vpholde her owne Traditions For proufe wherof to passe ouer an infinite number of other disorders the Bishop there presumeth now to intitle him selfe The Vniuersal Bishop But S. Gregorie saith Nemo decessorum meorum hoc tam profano vocabulo vti consensit None of my predecessours euer consented to vse this vngodly name Therefore like as Irenaeus saithe of his time The Churche of Rome hath euer hitherto keapte the Tradition and Doctrine of the Apostles Ergo al Churches ought to take her for an example and to agree vnto her So may wée in contrary wise say of our time The Churche of Rome hath now broken the Traditions and Doctrine of the Apostles Ergo No Churche ought to folow her example and to agrée vnto her M. Hardinge The .10 Diuision Androw folowed our Sauiour before that Peter did Et tamen primatum non accepit Andreas sed Petrus And yet Androw receiued not the Primacie but Peter saith Ambrose The B. of Sarisburie This errour holdeth onely of the missevnderstandinge of this woorde Primatus which by M. Hardinges â—â—dgement must néedes signifie an Uniuersal power ouer the whole worlde Bâ—t it is easy to be shewed that Primatus emonge the Olde Fathers is farre 〈…〉 I meane for any superioritie or preferrement before others And first to beginne with S. Ambrose thus he writeth Esau pe◠〈…〉 Primatus amisit 〈…〉 of Rise potage lost the honâ—â—â— of 〈…〉 In like sorte writeth S. Augustine Esau Primatus suos non propâ—â—◠〈◊〉 sed 〈…〉 perdidit Likewise the Councel of Chalcedoâ— in the condemnation
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
his letters that he sate in iudgement and hearde bothe parties Now if receiuing of appeales necessarily importe this Uuiuersal power then was the Emperours power Uniuersal for he receiued al appeales out of al Countries without exception and that euen in Causes Ecclesiastical Againe then was the Bishop of Romes power not Uniuersal for it was lawful then to refuse him and to appeale to some other And thus M. Hardinges reasons renne roundely against him selfe M. Hardinge The .22 Diuision For whiche cause â–ª that See hath euer hitherto of al Christian Nations and now also ought to be hearde and obeied in al pointes of Faith For that See though it hath failed sometimes in Charitie and hath beene in case as it might truely say the woordes of the Gospel spoken by the foolishe Virgins Our Lampes be vvithout lighte Yet it neuer failed in faithe as Theodoretus witnesseth and S. Augustine affirmeth the same VVhiche special Grace and singular Priuilege is to be imputed vnto the praier of Christe by whiche he obteined of God for Peter and his successoues 108 that their Faith should not faile Therefore the euil life of the Bishops of Rome ought not to withdrawe vs from beleeuinge and folowinge the Doctrine preached and taught in the holie Church of Rome For better credite hereof that is earnestly to be considered whiche S. Augustine writeth Epistola 165. where after that he hath rehearsed in order al the Popes that Succeeded Peter euen to him that was Pope in his time he saithe thus In illum ordinem Episcoporum c. In to that rewe of Bishops that reacheth from Peter him selfe to Anastasius which now sitteth in the same Chayre if any traitour had creapte in it shoulde nothinge hurte the Churche and the innocent Christen folke ouer whom our Lorde hauinge prouidence saithe of euil rulers VVhat they saye vnto you doo ye but what they doo doo ye not For they saye and doo not to thintent the hope of a faithful person may be certaine and suche as beinge set not in man but in our Lorde be neuer scattered abroade with tempest of wicked Schisme And in his 166. Epistle he satthe Our Heauenly Maister hath so farre forewarned vs to be ware of al euil of dissension that he assured the people also of euil rulers that for their sakes the seate of holsome doctrine should not be forsaken in whiche seate euen the very euil men be compelled to saye good thinges For the thinges whiche they saye be not theirs but Goddes who in the seate of vnitie hath put the doctrine of veritie By this we are plainely taught that al be it the successours of Peter Christes Vicares in earthe be found blame woorthy for their euil life yet we ought not to dissent from them in Doctrine nor seuer our selues from them in Faithe For as muche as notwithstandinge they be euil by Gods prouidence for the suretie of his people they be compelled to saye the thinges that be good and to teache the truthe the thinges they speake not beinge theirs but Gods who hath put the doctrine of veritie in the seate or chayer of vnitie whiche singular Grace commeth specially to the See of Peter eyther of the force of Christes prayer as is saide before or in respecte of place and dignitie whiche the Bishops of that See holde for Christe as Balaam coulde be brought by no meanes to curse that people whom God woulde haue to be blessed And Caiphas also prophesied bicause he was high Bishop of that yeere and prophesied truely beinge a man otherwise most wicked And therefore the euil dooinges of Bishops of Rome make no argument of discreditinge their Doctrine To this purpose the example of Gregorie Nazianzene maye very fittely be applied of the Golden Siluerne and Leaden Seale As touchinge the value of Metalles Golde and Siluer are better but for the goodnesse of the Seale as wel dooth Leade imprinte a figure in waxe as Siluer or Golde For this cause that the See of Rome hathe neuer ben defiled with stinkinge Heresies as Theodoretus saithe and God hath alwaies keapte in that Chaire of Vnitie the doctrine of Veritie as Augustine writeth For this cause I saye it sitteth at the sterne and gouerneth the Churches of the whole worlde For this cause Bishops haue made their Appellations thither iudgement in doubtes of Doctrine and determination in al controuersies and strifes hath bene from thence alwaies demaunded The B. of Sarisburie This is a very poore healpe in déede M. Hardinge here is faine to resemble the Bishops of Rome touchinge their Doctrine to Balaam to Caiphas and to a Leaden Seale and touchinge their liues to confesse they are Lampes without light Yet saithe he al this notwithstandinge we may not therefore departe from them For Christe saith The Scribes and Phariseis sitte in Moses Charie Doo ye that they saye but that they doo doo ye not for they saye and doo not For as muche as it liketh M. Hardinge to vse these comparisons it may not muche mislike him if some man vpon occasion hereof happen to say as Christe sayde in the like case Wo be vnto you ye Scribes and Phariseis ye blinde Guides ye painted Graues Ye shutte vp the Kingedome of Heauen before men ye neither enter your selues nor suffer others that woulde enter Ye haue made the House of God a Caue of Theeues Certainely Balaam not withstandinge he were a False Prophete yet he opened his mouthe and blissed the people of God Caiphas although he were a wicked Bishop yet he prophesied and spake the trueth A seale although it be cast in leade yet it geueth a perfit printe The Scribes and Phariseis although they were Hypocrites and liued not wel yet they instructed the Congregation and saide wel The Manichées although they were Heretiques and taught not wel yet outwardly in the conuersation and sight of the worlde as S. Augustine saith they liued wel But these vnto whom M. Hardinge claimeth the Uniuersal power ouer al the worlde neither blisse the people of God nor preache Goddes Trueth nor geue any printe of good life or Doctrine nor instructe the Congregation nor say wel as the Scribes and Phariseis did nor by M. Hardinges owne Confession liue wel as the Manichees did S. Augustine saith Qui nec regiminis in se rationem habet nec sua crimina detersit nec filiorum culpam correxit Canis impudicus dicendus est magis quà m Episcopus He that neither regardeth to rule him selfe nor hath washte of his owne sinnes nor corrected the faâ—ltes of his Children may rather be called a filthy dogge then a Bishop Yet al this corruption of life notwithstandinge M. Hardinge saithe The Sée of Rome can neuer faile in Faithe For Christe saide vnto Peter I haue praied for thee that thy Faithe may not faile The like confidence and trust in them selues the Priestes had in the olde times as it may appeare by
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
of Baptisme and in al other Publique praiers For in euery hereof the people was willed to say Amen Secondely M. Hardinge saithe and he saithe it alone for noman euer saide it before him that the Bishop and Priest was thus commaunded to speake alowde leaste the people should happen to preuente the time and to answeare Amen out of season before the Sacramente wers consecrate And this muste be taken as a graue and a déepe consideration and meete for the Emperour of the worlde But O the vanities of these vaine Menne For whereunto shoulde the people answeare Amen that hearde no parte of the Praier Or how shoulde they Confirme that was saide by the Prieste that knewe not one woorde what he saide Certainely it appeareth not that the Emperour Iustinian doubted so muche the ouer hasty answearinge of the people but rather thought that if the Priestes voice were not hearde the people shoulde be able to answeare nothinge For to that ende he allegeth these woordes of S. Paule How shal the vnlearned man aâ—sweare Amen to thy thankes geuinge For he knoweth not what thou saiest Last of al he saithe This Constitution of the Emperour Iustinian touched onely the Gréeke Churche and perteined nothinge to the Churche of Rome addinge further That by these Newe Maisters it hath beene and is otherwise vntruely alleged Thus muche M. Hardinge onely of him selfe without any other further Authoritie either Olde or Newe Perhappes he woulde haue vs thinke accordinge to that Childishe Fable of their forged Donation that the Emperour Constantinus had geuen ouer the whole Empiere of the Weaste parte of the worlde vnto the Pope and that therefore Iustinian the Emperour had now nothinge to doo in the Churche of Rome But Iustinian him selfe contrary to M. Hardinges Commentarie commaundeth his Lawes to be taken as general and to be keapte vniuersally throughout the worlde For thus he writeth Visum est praesentem Legem omni terrarum Orbi ponendam nullis locorum vel temporum angustijs coarâ—andam Wee haue thought it good that this Lawe shoulde generally concerne the whole worlde to be restrained by no limites of place or time And makinge an Ordinance for the Churche he writeth thus Et hoc non solùm in Veteri Roma vel in hac Regia Ciuitate sed in omni terra vbicunque Christianorum Nomen colitur â–ª obtinere saâ—cimus And this Lawe we wil to take place not onely in the Olde Citie of Rome or in this princely Citie of Constantinople but also in al the worlde where the name of Christians is had in Honour Likewise Eusebius writeth of Constantinus the Emperours Proclamation for the keepinge of the Sunnedaie Vpon that daye he commaunded not onely the Greekes but also al other Nations that were subiecte to the Empiere of Rome to reast from bodily labours And concerninge suche maters as specially touched the Citie of Constantinople he writeth thus in the same Lawe that M. Harding hath herâ— alleged VVhat so euer thinges namely concerne the Churche of this Princely Citie of Constantinople wee haue comprised the same in a particulare Lawe specially seruinge to that purpose Yet neuerthelesse M. Hardinge thinketh it lawful for him to saie The Emperours minde was not to extende this Lawe to the Churche of Rome and wee muste beléeue him vpon his bare woorde yea although the Emperour him selfe say the contrary But to what purpose excepteth M. Harding the Latine Churche in this behalfe was not S. Ambrose B. of Millaine Clemens Leo Bishoppes of Rome al three Bishoppes of the Latine Churche And dooth not M. Hardinge saie that euery of these thrée pronounced the woordes of Consecration openly with lowde voice not in Silence And doothe not M. Hardinge further tel vs It was the Tradition of the Apostles Wherefore then doothe he so nicely excepte the Churche of Rome Had the Churche there any special Priuilege to breake the Apostles Traditions more then others Certainely Clemens Alexandrinus saithe The Traditions of the Apostles as wel in the Easte Churche as in the Weaste were al one euen as was their Doctrine Fuit vna omnium ApostoloruÌ„ â—icut Doctrina ita Traditio Thus hath M. Hardinge founde by his owne Confession bothe the Tradition of the Apostles and the Ancient Doctours Ambrose Clemens and Leo and bothe the Churches of God the Gréeke and the Latine against him selfe M. Hardinge The .4 Diuision Nowe in this VVeast Churche whiche is the Latine Churche the people hauinge beene sufficiently instructed touchinge the beliefe of the Bodie and Bloude of our Lorde in the SacrameÌ„te 217 it hath beene thought by the Fathers conuenient the VVoordes of Consecration to be pronounced by the priest closely and in silence rather then with open voice VVherein they had special regarde to the dignitie of that high Mysterie And doubtlesse for this pointe they vnderstoode as S. Basile writeth that the Apostles and the Fathers whiche at the beginninge made lawes for the order of Ecclesiastical thinges mainteined the Mysteries in their due auctoritie by keepinge them secrete and in silence For it is not saith he any Mysterie at al whiche is brought foorthe to the populare and vulgare cares whereof he wrote very truely before Ei quod publicatum est per se apprehendi potest imminere conteÌ„ptum Ei verò quod remotum est ac rarum etiam naturaliter quodaÌ„modo esse coniunctaÌ„ admirationem That what is doone openly and made common and of it selfe maye be atteined it is like to come in contempte and be despised But what is keapte far of and is seldome gotten that euen naturally in manner is neuer without woonderinge at And in suche respecte Christe gaue warninge that Pretious Stoanes be not strewed before hogges The B. of Sarisburie It is most certaine and therefore the more lamentable that as it now fareth through the whole Churche of Rome the people knoweth neither the Substance nor the Meaninge nor the Use nor the Effecte nor the Ende or purpose of the Sacrament nor the Consecration nor any Woorde thereto belonginge They heare nothinge They sée nothinge They vnderstande nothinge They learne nothinge The Pope the Cardinalles the Bishops the Priestes teache them nothinge It is thought to be the surest fence strongest warde for that Religion that they should be keapte stil in ignorance and know nothinge M. Hardinge bothe in this place and also before calleth them al Hogges Swine as insensible Brute beastes and voide of reason and hable to iudge and conceiue nothing Yet he blussheth not to say The people of the Latine Churche is sufficiently instructed touchinge the Sacramentes And the more sufficieÌ„tly as it appeareth then euer they were instructed in the Primitiue Churche or in the time of the Olde learned Fathers Uerily Ignorance is easily learned They may soone be taught to know nothinge But the Doctrine that he meaneth standeth in Transubstantiation Real Presence
Newe Religion gate greate credite S. Hierome saithe Pagani Does suos digito ostendunt ob hoc ingerunt mihi opprobria Vnde sciant quòd ego mente Deum meum reconditum teneo per inâ—eriorem homâ—â—em in ipso habito The Heathens pointe theire Goddes with their finger and that they laie to my reproche But let them knowe that I haue my God hidden in my harte and that by my in warde man I dwel in him Certainely yf the Sacramente coulde speake vnto M. Hardinge thus it woulde speake I am a Creature as S. Ambrose teacheth yow I am a fragmeÌ„te or peece of Bread as S. Cyril teacheth yow I am a thinge insensible and voide of life As Epiphanius teacheth yow I am a Corporal foode and passe into your bodies and increase the Substance of your Fleashe as other meates doo As Origenes and Ireneus haue taught yow I moulde and putrefie and am subiecte to corruption As your eies and senses maie easily teache yow I am a Sacramente of Christe I am not Christe I am a Creature of God I am not God ye doo wronge vnto mee ye doo wronge vnto God The woormes of the Earth and the birdes of the Aire wil condemne your folie Geue not this honour vnto mee geue Godly honour vnto God Yf the Sacramente coulde speake vnto M. Hardinge thus woulde it speake and beinge a dumme and a liuelesse thinge and not hable to speake yet thus it speakethe God open the eies and hartes of al menne that they maie sée and discerne the Almighty and Euerliuinge God from a Corruptible Creature that is no God Amen FINIS THE XXII ARTICLE OF Râ—MAININGE VNDER THE ACCIDENTES The B. of Sarisburie Or that the People was then taught to beleeue that the Bodie of Christe remaineth in the Sacrament as longe as the Accidentes of the Breade remaine there without Corruption M. Hardinge The. 1. Diuision These fiue Articles here folowinge are schoole pointes the discussion whereof is more curiouse then necessarie VVhether the faithful people were then that is to saye for the space of sixe hundred yeeres after Christe taught to beleeue concerninge this blessed Sacrament precisely accordinge to the purporte of al these Articles or no I knowe not Verely I thinke they were taught the truth of this matter simply and plainely ye so as nothinge was hidden from them that in those quiet times quiet I meane touchinge this pointe of Faithe was thought necessary for them to knowe If sithens there hath beene more taught or rather if the truthe hath in some other forme of woordes beene declared for a more euidence and clearenesse in this behalfe â–ª to be had truthe it selfe alwaies remaininge one this hath proceeded of the diligence and earnest care of the Churche to represse the pertinacie of Heretikes who haue within these laste sixe hundred yeeres impugned the truthe herein and to meete with their peruerse and frowarde obiections as hath been thought necessary to finde out suche wedges as might beste serue to ryue suche knotty blockes The B. of Sarisburie M. Hardinge passeth lightly ouer these Articles folowinge as beinge onely as he saithe certaine vnnecessary Schoole pointes to be debated priuately emonge the learned and nothinge perteininge to the simple capacitie of the people Which thinge may the better appeare by that he is not hable to auouche any of the same by the Authoritie of any Ancient learned Father It is true that the Doctrine of the Churche touchinge the Sacramente in the Olde time was deliuered simply and plainely vnto the people But M. Harding him selfe wel knoweth that Doctrine was nothinge like vnto this Doctrine S. Augustine taught the people thus Christus in Coena Figuram Corporis sui commendauit Christe at his Supper gaue a Figure of his Bodie S. Ambrose saithe vnto the people Post Consecrationem Corpus Christi Significatur After Consecration the Bodie of Christe is Signified S. Chrysostome saithe vnto the people Si mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Yf Christe died not whose Signe and whose token is this Sacrifice And to leaue infinite other like Authorities to like purpose S. Augustine thus taught the people Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri funt qui me Crucifigent Yâ— shal not eate with your bodily mouthes this Bodie that you see nor shal you drinke that Bloude whiche they shal sheade that shal Crucifie mee And where as Christe saithe Onles ye 〈◊〉 my Fleashe and Dâ—inke my Bloude ye shal haue no Life in you The Olde learned Father Origen therevpon thus taught the people Si secundum Literam accipias haec verba illa Literaoccidit Yf ye take these woordes accordinge to the Letter this Letter killeth And touchinge Christes Bodie it selfe the Holy Bishop and Martyr Uigilius taught the people in this sorte Caro Christi cùm esset in terra non erat in Coelo nunc quia est in Coelo non est vtique in terra The Fleashe of Christe when it was in Earth was not in Heauen And nowe bicause it is in Heauen doutlesse it is not in Earthe S. Augustine saide thus vnto the People The Bodie wherein Christe rose againe muste needes be in one place Corpus in quo Resurrexit in vno loco esse oportet Cyrillus saide vnto the People Christus non poterat in Carne versari cum Apostolis postquam asceÌ„disset ad Patrem Christe coulde not be conuersaute togeather with his Disciples in his Fleashe after he had Ascended vnto his Father Touchinge the Eatinge of Christes Bodie S. Augustine taught the people in this wise Crede manducasti Credere in Christum hoc est manducare PaneÌ„ Viuum Beleeue in Christe and thou hast Eaten Christe For beleeuinge in Christe is the Eatinge of the Breade of life Likewise againe Quomodò in Coelum manum mittam vt ibi sedentem teneam Fidem mitte tenuisti Thou wilt saie How shal I reache my hand into Heauen that I maie holde Christe sittinge there I answeare thée Reache vp thy Faithe and so thou holdest him Thus was the People then taught simply and plainely and that not onely in the Schooles but also openly in the Churche neither onely in one place but at Hippo in Africa At Constantinople in Thracia at Alexandria in Aegipte at Millaine in Italy and so in al places and in al Churches throughout the Worlde and this was then thought to be the Catholique Doctrine of the Sacramentes TransubstantiatioÌ„ Real Presence Concomitantia Accidentes without Subiectes Natural Bodies without Natural places Quantum sine modo Quanti Holy Fourmes and Holy Shewes were not yet knowen nor hearde of At the last as M. Hardinge saithe there sprange vp certaine strange Heretiques that saide that like as the Nature and Substance of Waâ—er remaineth in the Sacramente of Baptisme euen so the Nature
wise be throwen oute into the poole as a certaine prieste sometime vsed a flee that he founde in his chalice after ConsecratioÌ„ But if a man had such a feruent zele saithe he that his stomake would serue him to receiue the same without horrour there were no waie to it Specially if the man were fastinge So S. Hugh of Clunice mutche commendeth Goderanus a Prieste for receiuinge the like portions caste vp againe by a Leper But he saide afterwarde S. Laurences gridyâ—on was nothinge so badde Hitherto Antoninus And for more likelihoode hereof this is holden as a Catholique Conclusion of yâ— side Corpus Christi potest euomi The very Bodie of Christe may be vomited vp againe I proteste againe as before the very blasphemie lothesomnesse hereof vnto a godly harte is vntolerable Neither woulde I haue vsed this vnpleasant rehearsal were it not that it behooueth eche man to know howe déepely the people hath béene deceiued and to what villanie they haue béene brought This Doctrine hath béene published mainteined in Schooles in Churches by the Schooledoctours by the Canonistes by Preachers by Bishoppes by General Councelles and by him that wrote the very Castle and Forte of Faithe Yet M. Hardinge doubteth not to saie It is a vile Asseueration and was neuer counted Catholique These be the Impes of their Transubstantiation For like as Ixion in stéede of Lady Iuno hauinge the companie of a Clowde begate Centauros that were monstrous ougle fourmes of halfe a man and halfe a horse ioined togeather euen so these menne in stéede of Goddes Holy Mysteries companieinge with theirâ—owne light and clowdy fantasies haue brought foorthe these Strange ougle deformed Shapes in Religion Lothesome to remember and Monstrous to beholde M. Hardinge The .2 Diuision Concerninge the matter of this Article what so euer a Mouse woorme or beaste eateth the Body of Christe now beinge impassible and immortal susteineth no violence iniurie ne villanie As for that whiche is gnâ—wen bitten or eaten of worme or beaste whether it be the Substaunce of Bread as appeareth to sense whiche is denied 251 because it ceaseth through vertue of Consecration or the outwarde forme onely of the Sacramente as many holde opinion 252 whiche alsâ— onely is broken and chawed of the receiuer the Accidentes by miracle remaininge without Substance In suche cases happeninge contrary to the intent and ende the Sacramente is ordeined and kepte for it ought not to seeme vnto vs vncredible the power of God considered that God taketh awaie his Body from those outwarde formes and permitteth either the nature of Breade to retourne as before consecration or the Accidentes to supplie the effectes of the Substance of Breade As he commaunded the nature of the rodde whiche became a Serpente to retourne to that it was before when God would haue it serue no more to the vses it was by him appointed vnto The graue auctoritie of S. Cyprian addeth greate weight to the balance for this iudgement in weighinge this matter who in his sermon de Lapsis by the reporte of certaine miracles sheweth that our Lordes Body made it selfe awaye from some that beinge defiled with the Sacrifices of Idols presumed to come to the Communion er they had done their due penaunce One as he telleth there thinkinge to haue that blessed Body whiche he had receiued with others in his hande when he opened the same to put it into his mouth founde that he helde Ashes And thereof S. Cyprian saithe Documento vnius ostensum est Dominum recedere cùm negaâ—ur By the example of one man it was shewed that our Lorde departeth awaie when he is denied It is neither wicked nor a thinge vnwoorthy the Maiestie of that holy Mysterie to thinke our Lordes Body likewise done awaie in cases of negligence villanie and prophanation The B. of Sarisburie O what shifting here is to auoide this miserable inconuenience Innocentius thinketh it not good to saie The Mouse eateth Christes Bodie in the Sacramente But rather he saithe That Christe when he seeth the Mouse comminge geateth him selfe away and leaueth the Sacramente This Doctours iudgemente M. Hardinge alloweth before others and thinketh it best to stande with reason But what then is it that the Mouse eateth Breade it cannot be For that is gonne as they saie by Consecration It remaineth that the Mouse muste néedes eate the Shewes and Accidentes How be it that were a strange kinde of feedinge But nothinge is strange to M. Hardinge Yet Shewes and Accidentes cannot nourishe What is it then wherewith the Mouse is nourished M. Hardinge answeareth Perhaps Almighty God by a Miracle suffereth the Breade to returne againe to feede the Mouse Or els if this wil not serue he saithe further Perhaps God woorketh an other Miracle and by his Omnipotent Power geueth the very Accidentes of Breade strengthe to nourishe and increase Substance as if it were Breade Thus these menne haue diuised a pretie waie to feede mise with Miracles Thomas of Aquine saithe that if a man take ouer muche of the Consecrate Wine notwithstandinge the Substance of the Wine be gonne Yet he may be ouerseene by the Accidentes and so may happen to be dronken by a Miracle Here wée see M. Harding answeareth onely by Perhaps as beinge not yet wel aduised what he may say Whereby it appeareth his Doctrine holdeth no certainetie Therefore what so euer he say wée may geue no great credite to his tâ—le nor take it for Catholique S. Cyprian that is here alleged maketh no manner mention neither of Fourmes nor of Accidentes nor teacheth vs that the Mouse can eâ—te Christes Bodie nor that Christe conueigheth him selfe away and leaueth the Sacramente nor that the Substance of Breade returneth againe nor that the Accidentes haue power to nourishe nor any other like fantasie Onely he saithe God gaue that wicked man by that Miracle to vnderstande that for his Infidelitie and Idolatrie his Grace was so departed from his harte as the Sacramente was departed from his hande Therefore this place maketh vtterly nothinge to M. Hardinges purpose Notwithstandinge hâ— thought it good so in this Article to vse the name of S. Cyprian as in the Article before he vsed the name of S. Cyril least he shoulde be thought to passe ouer any Article without a Doctoure The best that may be geathered of S. Cyprians woordes is this That the wicked receiueth not the Bodie of Christe Whiche thinge as it is most true so it vtterly â—uerthroweth the whole substance of M. Hardinges Doctrine Nowe good Christian Reader that thou maiste sée how aptely M. Hardinges Doctours agrée togeather notwithstandinge so many of them telle vs and holde it for most certaine That a Mouse may eate the very Bodie of Christe and receiueâ— whole Christe God and Man into his belly Yet others of them contrariwise telle vs and holde it likewise for moste certaine That a Faithful Christian man be he neuer so
A REPLIE VNTO M. HARDINGES ANSVVEARE By perusinge whereof the discrete and diligent Reader may easily see the weake and vnstable groundes of the Romaine Religion whiche of late hath beene accompted Catholique By Iohn Iewel Bishoppe of Sarisburie 3. Esdrae 4. Magna est Veritas praeualet Greate is the Trueth and preuaileth Ex Edicto Imperatorum Valent in â–ª Martiani â–ª in Concil Chalcedon Actione 3. Qui post semel inuentam veritatem aliud quaerit Mendâ—â— cium quaerit non veritatem After the Trueth is once founde vvho so euer seeketh further he seeketh not for the Trueth but for a Lie Imprinted at London in Fleetestreate at the signe of the Blacke Oliphante by Henry VVykes Anno. 1565. VVith special Priuilege Vnto the Christian Reader PErusinge a certaine booke lately set foorthe in the name of M. Hardinge and weighinge the substance and parcelles of the same good Christian Reader I called to minde these woordes spoken sometime by Socrates the Philosopher touchinge his Accusers in his owne defence before the Iudges My Lordes in vvhat sorte your affections haue been sturred vvith mine Accusers eloquence vvhile ye hearde them speake I cannot tel But vvel I vvote for mine ovvne parte I mee selfe vvhom it toucheth moste vvas almost persuaded to beleeue that al they saide vvas true yea although it vvere against mee selfe So handesomely thei can tel their tale and so likely and so smoothely they conueigh their maters Euery vvorde they spake had appearance of truth And yet in good soothe they haue scarcely vttered one vvoorde of trueth Thus then saide Socrates of his Accusers Euen so may I say now of M. Harding For bothe in trueth of mater and also in probabilitie of vtterance they are muche alike Aristotle touching the darckenesse and doubtefulnesse of natural worldly thinges saith thus Quaedam falsa probabiliora sunt quibusdaÌ„ veris Certaine fals heades by meane of good vtterance haue sometimes more likelyhoode of Trueth then Trueth it selfe For Trueth is many times brought in simple and naked in poore araye But Falsheade must needes apparel and attiere her selfe with al her furnitures Thus many times wee are deceiued and embrace Falsheade in steede of Trueth And this is the miserie of the Simple For neither are they hable to teache them selues nor haue they where with to discerne their teachers There was neuer neither errour so horrible but the Simple haue receiued it nor poison so deadly but the Simple haue dronken it In this sorte S. Hierome saithe Infidelitie vvas sometime published emonge the Simple vnder the name of Faithe And Antichriste shal be adoured and honoured in steede of Christe Touchinge the state and issue of the mater where as I vpon iust occasion offered and onely in regarde of the trueth sometime saide in great audience that in any of these cases here mooued our Aduersaries are not hable to allege either any one sufficient clause or sentence out of the Scriptures Councels or Ancient Fathers or any certaine vsage or example of the primitiue Churche M. Hardinge hath here alleged and published not onely one or other but as he him self saith and as it is thought of many great numbers of suche Authorities of Scriptures Councelles and Doctours bothe Greeke and Latine and many anciente and euident examples to the contrary The places are noted the woordes are cleare It cannot be denied and as it is supposed al the worlde is not hable to answeare it It seemeth now an vndoubted trueth that as wel these as also al other the Doctrines and Orders of the Church of Rome haue beene deriued directly from Christe him selfe and his Apostles and haue continued the space of fifteene hundred and thertie yeeres at the least Therefore some haue wisshed my woordes had been more warily qualified and vttered with more circumspection Euen this is it that Aristotle saide The shevv of trueth beareth often more likelyhoode then truth it selfe There is no way so easy to beguile the Simple as the name and countenance of Ancient Fathers The Arian Heretiques alleged for them selues the Ancient Father Origen The Nestorian heretiques alleged the Councel of Nice the Donatian Heretiques alleged S. Cyprian the Pelagian Heretiques alleged S. Ambrose S. Hierome and S. Augustine Dioscorus the Heretique alleged Gregorius Cyrillus and Athanasius and complained openly in the Councel euen in like sorte and as iustly as M. Hardinge dooth now Ego defendo dogmata Santorum patrum Ego illorum habeo testimonia non obiter nec in transcursu sed in ipsorum libris posita Ego cum Patribus eiicior I mainteine the Doctrine of the Holy Fathers I haue their vvitnesses not vttered by chaunce or by the vvaye but vvritten in their bookes I am excommunicate and cast out and bannisshed vvith the Fathers If the Diuel can shew him selfe as the Angel of light and if False Prophetes can come in the name of Christeâ— muche more may some others come in the name and vnder the coloure of certaine Fathers But good Christian Reader for thy better vnderstanding least happily thou be deceiued it may please thee to know that these Authorities alleged here by M. Harding are neither new nor strange nor vnknowen to any man of meane learning but haue beene bothe often brought in and alleged by others and also weighed and examined and thorowly confuted longe a goe In deede M. Harding hath added of him self some bewtie of his eloquence and maiestie of woordes â–ª and yet not so much nor suche but it may easily be answeared although not with like eloquence whereof in these cases there is no neede yet at leaste with more trueth I trust by indifferent conference hereof thou shalt soone see the Ancient Fathers Some that neuer were by M. Hardinge surmised and countrefeited Some vntruely alleged Some corruptely translated Some peruersly expounded Some vnaptly and guiâ—efully applied Their woordes sometimes abbridged â–ª sometimes enlarged sometimes altered â–ª sometimes dissembled Fabulous and vnknowen Authorities newly founded Childish Argumentes fondly concluded To be shorte infinite Vntruethes and knowen Vntruethes boldely auouchedâ— In consideration hereof S. Augustine crieth out O rerum Naturae obscuritas quantum â—egmen est Falsitatis O the Darkenesse of Natural thinges VVhat a coouerâ—e haue lies to luâ—ke in Therefore Socrates saith VVee may not beleeue euery Argumente that is shevved vs vpon the sight But must open it and searche it and looke it through For oftentimes it seemeth otherwise then it is It seemeth stronge without and is weake within Kinge Agesilaus when he vnderstoode his Enimies of policie to coouer the smalnesse and weaknes of their bodies had bomebasted and embossed out their coates with greate quarters that they might seeme bigge and mighty men and that his souldiers therewith were muche dismaide after he had ouerthrowen and slaine them in the fielde pulled of their coates and stript them and left them naked and when he had caused his Souldiers to beholde the poore lither sclender
â–ª and a Murtherer 243. Psalmes hable to chase avvay Diuelles 211. Psalmes songue by Laie people and artificers 213. Psalmes harde or easie 213. R. Reliques 52. Reseruation in bothe Kindes 131. 132. Againste Reseruation 413. 416. 622. Reseruation 414. The Sacramente reserued to be receiued of the people 415. The Faith of the vveast Churche came not first from Rome 56. 166. 167. 233. The Churche of Rome corrupted 56. 260. Al Churches must agree to the Church of Rome In what sense 244. Rome sixe times sackte vvithin the space of 140. yeeres 292. The noblenesse of the Citie of Rome 294. 304. Rome had the Faith from Hierusalem and from the Easte 295. S. Sacramente The Sacramente is a Signe 110. 380. 446. Sacramente generally taken 116. The Sacramente is material Breade 381. Sacramental Changinge 407. 427. The Sacramentâ— is a Creature 408. Sacramentes be Visible vvoordes 409. The Sacram. is not bare Breade 433. Difference bitweene the Sacramentes of the Olde Testament and of the Nevve 464. 468. 470. The Sacrament consisteth of two partes 603. The Sacramente is a Creature and no God 614. A Resemblance bitvveene the Sacramente and the thinge signified by the Sacramente 634. The Sacramente is one thinge and Christes Body is an other thinge 380. 383. 430. 584. 610. The Sacramente passeth into the nourishemente of our bodies 380. 383. The vvoorde of God is more truely Christes Body then the Sacramente 883. Vehemente speaches of the Sacramente 385. 400. 409. 428. 434. 448. 462. 471. 608. Sancta Sanctorum 385. The Anciente Fathers iudgemente touchinge the Sacramente 617. 618. The ende and vse of Sacramentes 446. 462 Abuses of the Sacramente 141. The Sacramente thrust into deade mennes mouthes 32. The Sacramente sentâ— vnto strangers 39. 40. The Sacramente deliuered to menne and vvemenne to carry home 43. 46. 47. The same forebidden 132. 140. The Sacramente sente home to the nevve married man and vvife 51. The Sacramente sente abroade into sundrie parishes 54. 55. The Sacramente buried 80. 84. 134. The Sacramente turned into a stoane 136. To take the Signe in steede of the thinge that is Signified a miserable seruitude of the soule 380. Sacrifice 555. To Sacrifice the Gospel the People c. 556. M. Hard. saith Christe offered his Body al be it not in respecte of offeringe 555. 557. The Sacrifice of thankesgeuinge is the Sacrifice of the Newe Testament 358. 556. 562. The daily Sacrifice what it meaneth 24. The Sacrifice of the holy Communion not daily offered 24. 50. 62. 91. In what sense Christe is daily Sacrificed 61. 578. To Sacrifice the token of Christes Body 386. The Sacrifice of Breade and VVine 386. 567. The pure Sacrifice prophesied by Malachie 559. 569. The Sacrifice of Remembrance 556. 557. 562. 563. 565. 568. 569. 570. 575. The Sacrifice of the Nevve Testamente 558. M. Hard. saith Christe sheadde his Bloude at his laste Supper 560. 570. Dreadful Sacrifice and vvhy dreadful 563. 568. M. Hard. saith Christe offered him selfe in HeaueÌ„ 565. Christes Sacrifice lasteth for euer 566. Christe him selfe is the Sacrifice 571. 572. The Sacrifice of Melchisedek 576. 577. Christe is bothe the Prieste and the Oblation 578. The Vnblouddy Sacrifice 579. 580. The Prieste in his Canon praieth for Christe 582. 583. Scriptures Readinge of the Scriptures necessary for the people 520. 529. 534. 537. 544. The Scriptures harde or easy 532. 533. The Scriptures hidden from the vvise 526. 527. 529. The ignorante maie reade the Scriptures 205. 523. 526. 527. The people commaunded to reade the Scriptures 518. 519. 521. 544. Not readinge the Scriptures is dangerous 530. 531. Knovvledge of the Scriptures breedeth humilitie 530. Knovvledge blovveth vp the minde 530. Discourraginge from readinge the Scriptures coÌ„meth from the studie and Closet of the Diuelâ— Chrysostome 521. 522. The readinge of the Scriptures is profitable although vvee can not fully vnderstande them 210. 211. The Scriptures translated into the Sclanon tongue by S. Hierome 157. The Scriptures readde openly by Chapters in the Churche 158. Dangerous to contende of Diuine maters 523. Ignorance of the Scriptures is dangerous 531. 538. 543. The Scriptures superstitiously hanged aboute mennes neckes 211. VVritinge and readinge in the Hebrevve tonge 528. The Scriptures translated into the SclauoÌ„ tongue by S. Hierome 540. The Scriptures translated into the Gotthian tongue by Vlphilas 540. The Scriptures translated into the Syrian the Palestine the Thebane the Pheâ—â—ike the Arabike the Lybike and the Frenche tongue 540. The Scriptures translated into al Christian tongues 540. The Scriptures translated into the Englishe tongue 54â— 542. Heretiques shutte vp the Scriptures 544. Serapion 134. Simplicitie pardonable 111. Vaine and fonde simplicitie 208. T. Theodoretus condemned of Heresie 252. Tertullian a married Prieste 44. Diuersitie of tongues 160. 163. Traditions vsed for the Scriptures 522. Transubstantiation 396. 397. Transubstantiation a late Fantasie 410. 421 The Greeke Churche neuer allovved Transubstantiation 422. The Breade in the Sacramente remaineth stil. 44. 382. 408. 423. 429. 437. 460. 635. The OmnipoteÌ„cie of God vvoorketh in Baptisme and in al Sacramentes 424. 426. The place of Cyprian ansvveared The Breade Changed not in fourme but in nature 424. Sacramental Change 427. In what sense the Breade is the Body of Christe 428. 436. The Breade nothinge in comparison of Christes Body 433. 434. V. Valdo 538. VVasshinge of feete 114. 116. The VVater of Baptisme and Christes Bloude are one thinge 382. Minglinge of vvater and vvine not necessary 34. Communion ministred in Norvvey vvithout vvine 32. Communion in Motheglen 113. VVine continevvinge longe 138. FINIS Errata Page Line Faulte Correction 103. 43. Leo Reade Iulius 113. 23. Ruscia Reade Russia 135. 36 Aransican Arausican Ibidem in margi Aransican Reade Arausican Ibidem in margi lib. 1. strike it out 281. in margi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 284. 20. Curche Reade Churche 415. 8. Chrystome Reade Chrysostome 429. 4. Fealt eas Reade Fealte as OF PRIVATE MASSE THE FIRST ARTICLE The Byshoppe of Sarisburie IF any learned man of our aduersaries or if al the learned men that be alyue be hable to bryng any one sufficient sentence out of any olde catholike Doctour or Father or out of any olde general Councel or out of the holy Scriptures of God or any one example of the Primitiue Churche whereby it may clearely aud plainely be proued that there was any priuate Masse in the whole worlde at that tyme for the space of sixe hundred yeres after Christ. c. The conclusion is this As I sayd before so say I now againe I am content to yelde and to subscribe M. Hardinge The first Diuision Euery Masse is publike concernynge bothe the oblation and also the Communion and none pryuate For no man offereth that dreadfull sacrifice priuately for him selfe alone but for the whole Churche of Christ in common The Communion likewise of the Sacrament is a publike feast by Christ through the ministerie of the priest in the same
and sette at libertie shoulde yet for al that be in seruitude and subiection vnder those out warde thinges whiche S. Paule calleth Infirma egena elementa weake and beggerly ceremonies after the Englishe Bibles translation Then when S. Paule blaminge the Galathians saithe ye obserue dayes and monethes and times for this bondage he might likewise blame vs and saye ye obserue places But S. Paule woulde not we shoulde returne againe vnto these whiche he calleth Elementes for that were â—ewis â—e And to the Colossians he saithe we be deade with Christe from the elementes of this worlde Nowe if we excepte those thinges whiche be necessarily required to this Sacramente by Christes institution either declared by written Scriptures or taught by the holy ghost 23 as breade and wine mingled with water for the mater the due woordes of consecration for the forme â–ª and the Prieste rightly ordered hauinge intention to doo as the Churche doothe for the ministerie al these elementes and al outwarde thinges be subiect vnto vs and serue vs being members of Christes Churche In consideration whereof S. Paule saithe to the Corinthians Omnia enim vestra sunt c. Al thinges are yours whether it be Paule either Apollo either Cephas whether it be the worlde either life either death whether they be present thinges or thinges to come al are yours and ye Christes and Christe is Gods The B. of Sarisburie If it be lawful neither for the Priest nor for any other Christian man or woman to receiue alone then saithe M. Hardinge we must needes condition of a place to receiue togeather Here these woordes euery other Christian man or woman that he hath taken in by the way are an ouerplus quite from the purpose For the question is moued not of any other man or woman but of the Masse and onely of the Priest that saithe the Masse Nowe to condition of a place saithe M. Hardinge were as badde as to obserue monethes daies which thing S. Paule vtterly forbiddeth it were a very Iewish Ceremonie it were an element of this worlde and so a miserable seruitude of the Churche But from suche bondage Christe hath deliuered vs. I know not wel whether M. Hardinge scoffe dally herein for his pleasure or speake soothly as he thinketh If he dally it becommeth not the mater if he speake soothely as he thinketh then he hath not wel aduised him selfe neither from what seruitude Christe by his Bloude hath deliuered vs nor of what libertie S. Paule speaketh Certaine it is Christe hath not deliuered vs from honest Ciuile Policies without whiche no state neither Ecclesiastical nor Ciuile canne be mainteined but from the curse of the Lawe wherein we reasted vnder sinne and from the Ceremonies and ordinances geuen by Moses whiche for that they were weake accordinge to the imperfection of that time therefore S. Paule calleth them the Elementes of this worlde Here M. Hardinge séemeth by the waie to touche the Englishe Translation of the Bible whiche calleth suche Elementes Beggerly Ceremonies him selfe beinge not hable to translate it better And yet if he were wel apposed I thinke he would hardely yéelde any greate difference betwéene the Gréeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine woorde Egena and this Englishe woorde Beggerly Whiche woorde if it séeme to homely yet S. Hierome in his exposition is as homely callinge it vilem intelligentiam Traditionum And yet the Prophetes abase it further Hieremie calleth such Ceremonies so abused others diuised by men Chaffe Swil Drosse Dreames Esaie Filthe Zacharie Curses Ezechiel Mans dounge other like From this seruitude saithe Paule God hath deliuered you Now are ye free and no more bonde now are ye the children and heyres of God From this libertie the Galathians were fallen away to the seruile obseruation of Circumcisions Washinges and other Ceremonies of the Lawe Therefore of this libertie and of this bondage S. Paule speaketh and of none other To condition of a place saithe M. Hardinge were meere Iewishe for as S. Paule saithe to the Galathians ye obserue monethes and dayes so might he say vnto you ye obserue places Thus he saithe as though he him selfe had no choise of place to say his Masse in He moueth talke of place whereof we had no question but the number of Communicantes whereof S. Paule so plainely speaketh he thought beste to salue with silence If these men accoumpte al vtter thinges to be worldly Elementes then must they take away the Breade and Wine in the holy Ministration the water in Baptisme the woordes of the Gospel the whole Ministerie and al kinde of Ciuile policie Al these be vtter creatures geuen to vs by God to be vsed fréely without seruile obseruation or subiection of Conscience For God hath appointed these thinges for vs not vs for them But wil our aduersaries now at laste defende the Libertie of the Churche or complaine of Bondage O good reader they deale not simply they dissemble they meane it not They haue dâ—filed the Lordes Sacramentes with a multitude of superstitious and childishe Ceremonies and haue annexed vnto the same a déepe charge of Goddes highe displeasure and burthen of conscience They teache the people of God in this sorte O touche not this O taste not this They burthen the peoples consciences with choise of meates They restrainâ— lawful Matrimonie the restrainte whereof is a Yoke intolerable and a snare of mennes liues and as S. Paule calleth it the doctrine of Diuels They heare S. Augustine complaine that by meane of suche traditions whiche he calleth mennes presumptions the Church of Christe was in woorse case in his time then euer was the Synagoge of the Iewes They heare others of late yéeres likewise complaine muche of the same Yet woulde they neuer nor yet wil they yéelde that any one of al their vaine Ceremonies be released no not nowe hauinge had as they cal it a general Councel for that purpose And can these menne stande foorthe to complaine of bondage Or wil they restore vs the libertie of the Churche Howe be it M. Hardinge hath wel disclosed him selfe herein that this libertie is nothinge els but to doo what him listeth and his Bondage nothinge els but to be subiecte vnto God For he addeth immediatly that the minglinge and blindinge of Water and Wine togeather and the intention of the Prieste are thinges necessarily required to the Consecration of this Sacrament Of the firste hereof the superstition onely excepted no man maketh any greate accompte In déede S. Cyprian and certaine olde Fathers speake of it and force it muche and Iustinus Martyr calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cuppe of Water and mixture But neither Christe nor any of his Disciples euer gaue Commaundement of it neither was it at any time in the Churche vniuersally receiued or accompted necessarie For Scotus
longe wil you thus wilfully peruerte the waies of the Lorde You knowe this is neither the Doctrine nor the practise of our Churche How be it the auncient Doctours haue bothe taught so and also practised the same Anaclerus saithe Alter the Consecration is ended let al receiue onlesse they wil be thrust from the Churche And Calixtus saithe further For so is it appointed by the Apostles and so is it obserued in the Churche of Rome Nowe saithe M. Hardinge the place was priuate Ergo there was a Priuate Masse A Childe may soone sée that this reason hath no holde For touchinge that the place was priuate S. Gregorie saithe thus of one Cassius the Bishop of Narnium He saide Masse which is he ministred the Communion in an Oratorie within his Palace and with his owne hande he gaue the Bodie of the Lorde and peace vnto them al. The like hereof wée may sée in the preface before the Councel of Gangra And in the Tripartite Storie it is writen thus Gregorie Nazianzene at Constantinople in a litle Oraâ—orie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made assemblies of the people Here we sée The action was common and a ful Communion ministred notwithstandinge the place were priuate Againe he saithe There were but thrée Ergo but one did receiue This reason holdeth as the former Consider now gentle Reader how aptely M. Hardinge answeareth to the purpose I demaunde the authoritie of S. Augustine S. Hierome or some other Catholike auncient Father he answeareth me with a childishe Fable I demaunde of the vsage of the open Churche he answeareth me with a priuate Oratorie as though at that time there had béene no Churches builte I demaunde what was doone in the face and sight of the people He answeareth me what he supposeth was doone in a Corner I demaunde of him vndoubted truthe and certaintie he answeareth me by coniecture and blinde gheasse I beleeue he woulde not willingly haue hindred his owne cause If he coulde haue founde better mater doubtlesse he woulde haue brought it foorthe Is this the Antiquitie is this the Uniuersalitie that they so much talke and glorie of Is this the common consente of al the worlde Thus then gentle Reader standeth my answeare to this tale Firste that it was forbidden by many decrées to minister the Sacrament in priuate houses and therefore vnlikely that Iohn Almonar beinge a godly man woulde presume to doo the contrary Secondly that this woorde Missa vsed here by the rude and vtterly vnlearned Interpreter dothe not necessarily importe the Masse Thirdly that M. Hardinge the better to furnishe out the mater hath violently and of purpose falsified the Translation Fourthely that notwithstandinge here were graunted the Celebration of the Sacrament yet it cannot be forced thereof that the Prieste receiued alone Fifthly that although this were proued a priuate Masse yet hath M. Harding vtterly missereckened him selfe and so gotten nothinge For it was without the compasse of sixe hundred yéeres Laste of al hereunto I adde that the place where these thinges are imagined to be doone was il chosen and very vnlikely to serue this purpose For M. Hardinge is not hable to proue that in the Citie of Alexandria was euer any one priuate Masse saide either before that time or euer sithence M. Hardinge The .33 Diuision Amphilochius Bishop of Iconium the heade Citie of Lyâ—aoniaâ— to whome S. Basile dedicated his booke De spiritu sancto and another booke intituled Ascetica writinge the life of S. Basile or rather the miracles through goddes power by him wrought whiche he calleth woorthie of recorde true and great miracles specially suche as were not by the three most woorthie men Gregorie Nazianzene Gregorie Nyssene and Holy Effrem in their Epitaphical or funeral treatises before mentioned amongst other thinges reporteth a notable storie wherein we haue a cleare testimonie of a Priuate Masse And for the thinge that the storie sheweth as muche as for any other of the same Amphilochius he is called Coâ—lestium virtutum collocutor angelicorum ordinum comminister A talker togeather with the heauenly powers and a fellowe seruaunte with orders of Angels The storie is this This holy Bishop Basile besought God in his praiers he woulde geue him grace wisedome and vnderstandinge so as he might offer the sacrifice of Christes bloude shedinge proprijs sermonibus with prayers and seruice of his owne makinge and that the better to atchieue that purpose the holy ghost might come vpon him After sixt dayes he was in a traunce for cause of the holy ghostes comminge VVhen the seuenth day was come he beganne to minister vnto God that is to witte he saide Masse euery day After a certaine time thus spent through faithe and prayer he beganne to write with his owne hande Mysteria ministrationis the Masse or the seruice of the Masse On a night our lorde came vnto him in a vision with the Apostles and layde breade to be consecrated on the holy altare and stirringe vp Basile saide vnto him Secundum postulationem tuam repleatur os tuum loude c. Accordinge to thy request let thy mouthe be filled with praise that with thine owne woordes thou maiste offer vp to me sacrifice He not hable to abide the vision with his eyes rose vp with tremblinge and goeinge to the holy Altare beganne to say â–ª that he had writen in paper thus Repleatur os meum laude hymnum dicat gloriae tuae domine Deus qui creasti nos adduxisti in vitam hanc caeteras orationes sancti ministerij Let my mouthe be filled with praise to vtter an hymne to thy glorie Lorde God which hast created vs and brought vs into this life and so foorthe the other prayers of the Masse It followeth in the storie Et post finem orationum exaltauit panem sine intermissione orans dicens Respice Domine Iesu Christe c. After that he had donne the prayers of Consecration he lifted vp the breade prayeinge continually and sayeinge Looke vpon vs Lorde Iesus Christe out of thy holy tabernacle and come to sanctifie vs that sittesâ—e aboue with thy Father and arte here present inuisibly with vs vouchesafe with thy mightie hande to deliuer to vs and by vs to al thy people Sancta sanctis thy holy thinges to the holie The people answeared one holie one our Lorde Iesus Christe with the holy Ghost in glorie of God the Father Amen Nowe let vs consider what followeth perteininge moste to our purpose Et diuidens panem in tres partes vnam quidem communicauit timore multo alteram autem reseruauit consepelire secuÌ„ tertiam verò imposuit Columbae aureae quae pependit super altare He diuided the breade into three partes of whiche he receiued one at his Communion with greate feare and reuerence the other he reserued that it might be buried with him and the thirde parte he caused to be put in a golden pixe that was
libertie and is not of the substance of Baptisme Neither dooth it follow Wee may breake a Ceremonie Ergo wee may breake the substance of Christes Institution This reason rather maketh against M. Harding and his fellowes For if Ceremonies should be vsed freely and without rigour as S. Cyprian saith why then be they so precise in their Oyle their Balme their Lightes and other thinges of like value that be the abuse thereof neuer so greate yet they wil remitte nothinge And if they be so precise and so earnest in Ceremonies diuises of their owne how muche more ought wée to be earnest in maters touching the essential forme of the Institution of Christe M. Hardinge The .10 Diuision I trust no man wil geather of that I haue saide here that it is none offence to doo against Goddes commaundement My meaning is farre otherwise Neither say I that this sayeinge of Christe in Matthew Drinke ye al of this or that in Iohn Excepte ye eate the fleashe of the sonne of man and drinke his Bloud ye shal not haue life in you Or other commaundementes of Christ be not to be keapte but this is that I say and that euery Catholike man saithe that the vniuersal Churche dooth better vnderstande whiche are the commaundementes of Christe and how they ought to be keapte then Berengarius VViclefe Hus Luther Zuinglius Caluine Cranmere Peter Martyr or any their scholars and followers which now be sundrie sectes As for example God hath thus commaunded Thou shalt not sweare and Thou shalt not kil and if thine eye cause thee to offende pul him out and cast him away from thee Whereas certaine sectes of Heretiques as namely they whiche be called VValdenses and Picardi by their construction hereof haue mainteined opinion that no othe ought to be geuen or made in no case or respecte likewise that in no case or respecte a man may doo an other to death and also that after the outwarde letter of the Gospel sometime a man is bounde to pul out his eye and cast it from him whiche thinge hath been doone by some of the Picardes as it is reported as though els Gods commaundement were not keapte this hath so beene vnderstanded by the Catholyke Churche confessing neuerthelesse these to be Gods commaundementes as in time in place and in certaine cases a man might and ought without breache of Commaundement bothe sweare and kil and likewise keape his eye in his head ▪ and therein offende God nothinge at al. So the Catholike Churche vnderstandeth Drinke ye al of this to be Christes Commaundement and of necessitie to be obserued but of Priestes onely I meane of necessitie and that when in the Sacrifice of the Churche is celebrated the memory of Christes deathe whiche in that degree be the successours of the Apostles to whom that commaundement was specially geuen when they were consecrated priestes of the Newe Testament who so did drinke in deede as S. Marke witnesseth Et biberunt ex eo omnes and they dranke al of it To these onely and to none other the 55 Catholike Church hathe euer referred the necessitie of that commaundement Els if the necessitie of it shoulde perteine to al and because Christe sayde Drinke ye al of this if al of euery state and condition ought to drinke of this Cuppe of necessitie howe is it come to passe that our aduersaries them selues who pretende so streighte a conscience herein keepe from it infantes and yonge children vntil they come to good yeeres of discretion specially where as the Custome of the Primitiue Churche was that they also shoulde be partakers of this Sacrament as it may plainely be seene in S. Dionyse Cyprian Augustine Innocentius Zosimus and other auncient Fathers what better reason haue they to keepe the infantes from the Cuppe then the Anabaptistes haue to keepe them from their Baptisme If they allege their impotencie of remembringe the Lordes deathe the Anabaptistes wil likewise allege their impotencie of receiuinge and vnderstandinge doctrine that Christes Institution in this behalfe seemeth to require Thus the aduersaries of the Churche them selues doo agnise that the vse of the Cuppe in the Sacrament perteineth not to al of necessitie So haue they neither godly charitie to ioyne with the Churche neither sufficient reason to impugne the Churche The B. of Sarisburie The best defence to colour disobedience is to improue Goddes Commaundement Therefore saithe M. Hardinge The halfe Communion is no breache of Christes Institution For Christe neuer commaunded that the whole Communion shoulde be ministred vnto the people in bothe kindes And that saith he the Churche knoweth better then Luther or Cranmere or suche others What so euer ordinary lighte the Churche hath she hathe it not of hir selfe but of Goddes holy Woorde that is a lanterne vnto hir feete And it is no Christian modestie to make suche boastes of the gyftes of God Goddes holy Spirite bloweth where it thinketh good Daniel alone sawe the innocencie of Susanna the Iudges and Elders sawe it not Paphnutius alone was hearde againste al the rest of the Nicene Councel S. Hierome alone is receiued against al the whole Councel of Chalcedon And for as muche as M. Hardinge deliteth him selfe with odious comparisons without cause why might not a man likewise saye The Primitiue Church in the time of the Apostles and other Catholike Doctours and olde Councels that ministred the whole Sacrament vnto the people in Bothe kindes vnderstoode Christes Institution as wel as did afterwarde the Councel of Constance in whiche Councel holden fouretéene hundred yéeres after Christe and more it was determined that the Laitie shoulde contente them selues onely with the halfe Communion in One Kinde But therefore hath God geuen his holy Scriptures that the Churche shoulde be directed and neuer erre And S. Augustine saithe Dominus semper veraciter iudicat Ecclesiastici autem Iudices sicut homines plaerunque falluntur The Lorde alwaies iudgeth truely but the Ecclesiastical Iudges for that they be men are oftentimes deceiued The examples of killinge swearinge pullinge out of eyes eatinge of bloude and strangled thinges that are here brought in stande more for a countenance then for proufe of the mater Touchinge the firste God saithe vnto the priuate man Thou shalt not kil but vnto the Magistrate he saithe Thine eye shal not spare Thou shalt not suffer the wicked sorcerer to liue This case was neuer doubteful or if it were let M. Hardinge shewe in what Councel it was determined Touchinge Oathes it is forbidden that any shal sweare vnaduisedly or without iust cause so to abuse the name of God But otherwise to sweare before a Iudge in the way of Iudgement Iustice and Trueth God him selfe hath commaunded The pullinge out of the eye is an allegorie wherein by a figure or manner of speache one thinge is conceiued of an other and Christes meaninge is that who so wil followe him
must pul out and cast from him his affections his goodes and his fréendes for the Gospelles sake ye though he loue them as his eyes And if the Picarde tooke it otherwise it was an errour of simplicitie muche like the errour of Origen and certaine others who as it is written of them grossely and accordinge to the letter ghelded them selues for the kingedome of heauen Or the errour of the Bishop of Rome who vpon smal occasion of these woordes Ecce duo gladij hâ—c Beholde here be two sweardes claimeth vnto him selfe bothe the Spiritual and also the Temporal swearde so the whole iurisdiction of al the worlde The forbearing of bloude and strangled meates beganne emonge the faithful in the time of the Apostles not as of Gods commaundement or to continue for euer but onely of charitie to beare with the weakenes of the Iewes vntil they might growe to a perfite knowlege in Christe duringe whiche weakenes this charitable order amonge the rest of the faithful Christians continued stil as may appeare by Tertullian by Arnobius by Eusebius by Oecumenius and others But after that the Iewes were throughly perswaded that al creatures of God were cleane this forbearinge whiche beganne onely for their sakes had an ende But howe can M. Hardinge applie these thinges to his purpose Or howe can he hereby warrante the manifest breache of Christes Institution The Churche in euery of these orders was directed and guided by Goddes woorde Touchinge killinge God saithe vnto the Magistrate Thou shalt not suffer the wicked to liue Touchinge swearinge God saithe Thou shalt sweare in trueth in Iudgement and in Iustice. Touchinge pullinge out of our eyes S. Paule saithe No man euer hated his owne fleshe but dooth nourishe and chearishe it And touchinge bloude and strangled meates Christe saithe The thinge that entreth into the mouthe defileth not the man And S. Paule saithe Euery creature of God is good Therefore the Churche in these cases diuised no new thinge of hir selfe nor brake any of Gods ordinaunces but onely followed the woorde of God Nowe of the other parte let M. Hardinge shewe what Woorde of God the Churche of Rome had to followe in thordering of the halfe Communion Where did Christe or his Apostles euer saye Let not the people receiue the whole Sacrament as it was ordeined at the first but let it be sufficient for them to receiue one portion If there be no suche commaundement to be shewed then be not these cases like And if the cases be not like why dooth M. Hardinge deceiue the worlde and compare them thus togeather as though they were like What troweth he there is no difference betwéene obeying Gods Commaundement and breaking Gods commaundement Or thinketh he bicause it was lawful for Abraham hauing Gods Commaundement to haue slaine his Sonne Isaac that therfore it was lawful for him to slaye Ismael also hauinge no commaundement It is a daungerous doctrine to saye The Churche is Omnipotent and may allowe or disallowe Goddes Commaundements without difference at her pleasure For as it is discretly noted by the Emperours Ualentinian and Martian Who so euer after the trueth is once founde seeketh further he seeketh for a lye and not for the truethe But to minister vnto the vulgare laye people in Bothe kindes saithe M. Hardinge was not Christes institution Thus he saithe and saithe it often and onely saithe it Other authoritie then his owne he bringeth none The reason that moueth him I wéene is this for that there was no Laye people at that Banket with Christe but the Apostles onely But this reason woulde spoile the Laye people not of one parte onely but of al togeather Surely one Lorichius a Doctour of M. Hardings owne side saithe thus Ipsius Sacramenti Institutio vult vt omnes vnà manducemus bibamus The very Institution of the Sacrament willeth that we al Eate and Drinke togeather M. Hardinges Doctour saithe It is Christes Institution M. Hardinge him selfe saith It is not Christes Institution Whether of them twoo a man may beléeue I leaue it to others Howe be it in the meane time while these Doctours can better agrée it cannot be denied but Christe ministred vnto his Disciples the whole Sacrament in Bothe Kindes gaue them in charge in plaine expresse woordes to doo the same But of the halfe Communion in one kinde Christe neither gaue them charge nor spake any one woorde at al. If M. Hardinge wil replie that Christes woordes in this case be doubtful may be diuersly taken yet is that obiection already answeared For the lawe saithe Si de interpretatione Legis quaeratur in primis inspiciendum est quo iure Ciuitas retrò in huiusmodi casibus vsa fuerit Optima enim est Legum interpretatio Consuetudo If question happen to be moued touchinge the meaninge of a lawe first of al we must see what order hath beene vsed in the like cases in times past For the Custome and practise of the people is the best expounder of the Lawe Now it appeareth plainely that the Custome practise of the purest Churche in the time of the Apostles others olde Catholike Fathers was to minister vnto the people in Both Kindes wherof we may conclude that the same was Christes Institution very meaninge But if M. Harding wil applie thautoritie of Custome vnto his purpose for that the coÌ„mon practise of the Church of Rome for a fewe late yéeres hath béene to the contrary that therfore this was Christes meaninge this obiection is also soone answeared For bothe Lawe common reason saithe In ambiguo sermone non vtrunque dicâ—â—us sed id duntaxat quod volumus In a doubtful speache we speake not bothe the thinges that may be geathered but that thinge onely that we meane Nowe if Christe meante bothe the order that was practised by Thapostles Olde Fathers and also the contrary order that of late hath béene practised in the Churche of Rome then had Christe at one time and in the vtteringe of one sentence not onely twoo but also diuers and contrary meaninges and so by M. Hardinges iudgement Christe must néedes construe his owne woordes in this wise Drinke ye al of this I meane set pristes onely drinke of this Drinke ye al I meane some maie not Drinke Drinke ye al I meane contrary Drinke ye not al. And when I saye Dooe ye the same that I haue doone my meaninge is otherwise Dooe not the same that I haue doone O M. Hardinge It is an olde saiynge Maledicta glosa quae corrumpit textum Cursed be that gloaâ—inge construction that destroieth the texte Yée saye The priestes are bounde of necessitie to receiue Bothe Kindes but the Laye people is not bounde and so ye conclude that Christe ordeined two sundrie Communions the one not like the other the one for the priestes the other for the people And therfore by your aduise we
must correcte S. Hierome that saithe The lordes Supper must be common to al And likewise Chrysostome that saith In the holy Mysteries there is no difference betweene the Priest and the People For it is nowe otherwise agréeed that the Lordes Supper may not be Common vnto al and that in the Mysteries there must be a difference betwéene the Priest and the People The obiection that is made of keepinge children from the Communion is but childishe and nothinge to the mater For in so dooinge we diuide not the Mysteries nor breake any parte of Christes Institution no more then when by order of Excommunication we remoue the wicked from the whole vse of the Sacrament For notwithstandinge it appeare by S. Augustine S. Cyprian and others that Infantes in the Primitiue Churche in sundrie places were admitted to the holy Communion yet afterwarde vpon good aduise they were iustly remoued from it bicause that beinge in that age they were not thought hable to examine and proue them selfes accordinge to the doctrine of S. Paule and so to eate of that Breade and to drinke of that Cuppe In like sorte in the lawe of Moses notwithstandinge al menchildren were commaunded to be Circumcised yet none were admitted to eate the Passeouer but onely suche as coulde demaund what it meante The Churche saithe M. Hardinge is the interpreter of Gods minde The Churche knoweth that this was not Christes Insttrution Uerily if the Churche knowe it nowe at laste she hath beene longe in learninge this lesson For the olde Catholike Churche as it is wel knowen tooke it farre otherwise and that folowinge the plaine woordes of God whereby Gods ordinary way is to reuele his minde and bicause Christe ministred vnto his Disciples in Bothe kindes and commaunded them to doo the same therefore that Churche vnderstoode him euen as his woordes sounded and ministred vnto the people the whole Communion in Bothe Kindes Nowe whereas M. Hardinge saithe The Churche of Rome of late yeeres hath more secrete intelligence of Goddes mynde then the elder Churche had any time before me thinketh he imagineth Christe thus to saye to his Apostles Doo the same to others that ye haue seene me doo to you For a time it shal be lawful after it shal not be lawful Nowe it is my Institution the time shal come when it shal be no lenger my Institution After fourteene hundred yeeres there shal be a certaine Councel of fiue hundred Bishops and eight hundred Monkes and Friers there shal be terrible contention whether the Pope be aboue the Councel or the Councel aboue the Pope One Pope shal be deposed an other shal be erected againste hâ—m and so two Popes at one time â—hone shal excommunicate and curse and seeke al meanes to depose the other Kinges and Princes shal be in partes The whole worlde shal be troubled Thâ—â— shal these meters be concluded That I commâ—unde they shal breake that I bynde they shal loose Oâ—lesse M. Hardinge geue suche exposition to Christâ—s woordes he cannot be greatly relieued by them Thus haue we reason sufficient to open the errour of M. Hardinges Churche and godly charitie to ioyne with the olde Catholike Churche of the Apostles and holy Fathers whiche we doubte not was the Churche of God M. Hardinge The .11 Diuision And although herein we coulde be content Infantes not to be spoken of â–ª yet it may easily be proued that the Communion vnder bothe kindes hathe not euer beene general And as we doo not condemne it but confesse it might be restored againe by the authoritie of the Churche lawfully assembled in a general Councel vpon mature deliberation before had and a holsome remedie againste the inconueniences thereof prouided euen so are we hable to shewe good authoritie for the defence of the one kinde no we vsed in the Churche The B. of Sarisburie M. Hardinge woulde haue vs put Gods woorde to dayeinge and none otherwise to be obedient to Christes commaundement then if a few Bishops geathered at Trident shal allowe it But we may answeare suche a Councel as kinge Agesilaus sometime answeared the Maâ—edonians through whose countrey he desired to haue passage againste his enemies For when they had sente him woorde that the mater was greate and that therefore they woulde wel consider of it Let them consider sâ—ide he whâ—le they list but in the meane time I wil passe through If the Councel vpâ—n aduise wil restore againe the whole Communion why then dooth Pope Leo cal it The Heresie of the â—reekes and of the Bohâ—mians Or why dooth Gerson in title his booke Conâ—â—a Haâ—esim Communicandi Laicos sub vtraque specie against the Heresie of 〈◊〉 the â—oye people vnder Bothe Kindes I trowe Councelles be not called to restore the worlde to Heresies The greate inconueniences that M. Hardinge woulde haue a general Councel to make prouisees for are noted by Gerson the greatest Promoter of the Councel of Constance and are these The liquoure mought be sheadde It cannot be caried about without daunger In winter it woulde soone sower and turne to Uineger In Sommer it woulde putrifie and bréede woormes It woulde be lothesome for men to drinke In some Countreis it is harde to be gotten The laye people shoulde touche the Cuppe Some of them haue Beardes some haue Palsies The dignitie of the priest and laye man shoulde be al one These and other like inconueniences are suche as Christe and his Apostles neuer knewe yet the Councel that is nowe holden at Trident vpon mature and solemne deliberation hath pronounced and published If any man wil saye that these be not iust causes why the people shoulde stande content with the Halfe Communion accursed be he And notwithstandinge the Bishoppes in that Councel haue already yelded that certaine Countries and Kingedomes may vse the whole Communion accordinge to Christes Institution yet haue they added so fonde conditions vnto the same that al men may sée they sitte there onely for a countenaunce to mocke the worlde M. Hardinge The .12 Diuision And bicause M. Iuel beareth the worlde in hande nothinge can be brought for it of our side some places I wel â—llege here that seeme to me very euidently to proue that the vse of bothe kindes hath noâ— alwaies beene thought necessarie to al persons and that the Communion vnder one kinde hath beene practised and holden for good within the sixe hundred yeeres after Christe that he woulde so faine â—inde vs vnto Here may be alleged first thâ—example of our Lorde him selfe out of the .xxiiij. Chapter of S. Luke whiche is spoken of before where it is declared that he gaue the Sacrament vnto the two Disciples at Emaus vnder the forme of Bread onely whiche place ought to haue the more weight of authoritie in a Catholike mans iudgement bicause it is brought by the Councel of Constance and also by the Councel of Basile for proufe of the Communion vnder one kinde That it was the Sacrament the auncient
vnder One Kinde is open Sacrilege The B. of Sarisburie Here M. Hardinge complaineth wée doo him wronge to allege this Canon against him for that he beléeueth euen as Gelasius did that whole Christe is in eche parte of the Sacrament It is very muche to allege Gelasius faithe without his woordes or to founde any new faithe as this is without some kinde of proufe This is M. Hardinges grosse errour and not Gelasius or any other of the Catholike Fathers faithe If the holy Fathers had so beléeued they had woordes and were hable to vtter it If this had beene the faithe of the Catholike Churche it had not beene keapte so longe in silence As for Gelasius his owne woordes are sufficiente to declare his faithe Thus he writeth against Nestorius and Eâ—tyches Sacramenta quae sumimus Corporis Sanguinis Christi diuinae res â—unt propter quod per eadem diuinae efficimur consortes naturae Et tamen esse non definit substantia vel natura Panis Vini The Sacramentes of Christes Body and Bloud that wee receiue are a godly thinge and therefore by the same wee are made partakers of the diuine nature yet there letteth not to be the substance or nature of Breade and Wine This was Gelasius faithe touching these portions of the Sacrament Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe whereof Gelasius spake not one woorde in this place neither was it any thinge to his purpose to speake of it Bisides this he imagineth Gelasius to geue a law that no man shoulde diuide that Mysterie whereas it neuer lay in the power of man to diuide it Neither had that béene a diuision but an vtter dissolution of the Mysterie Thus so he may seeme to saye somewhat he weigheth not greately what he saye examininge eche thinge as S. Augustine saithe Non in staâ—era aequa diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum Not in the iuste balance of the holy Scriptures but in the deceitful and false beames of his owne customes Of the Cuppe he maketh the Breade Of the Breade he maketh the Cuppe Of one he maketh bothe Of bothe he maketh one Of one Mysterie he maketh an other and thus they deale euen as Irenaeus writeth of the Heretique Ualentinus Ordinem textum scripturarum supergredientes quantum in ipsis est soluentes meÌ„bra veritatis tranferunt transfingunt alterum ex altero facientes seducunt multos ex his quae aptant ex Dominicis eloquijs malè composito phantasmati Ouerrenninge the order and texte of the Scriptures and as muche as in them lieth dismembring the lymmes of the trueth they alter and transpose maters and makinge one thinge of an other they deceiue many by that they geather out of the Lordes woordes and ioyne to their il fauoured phantasie The Mysterie whereof Gelasius speaketh is the holy Sacrament whiche al be it it stande of two partes yet is it one Sacrament and not twoo The Manichées diuided the same takinge one parte and leauinge the other And this is it that Gelasius calleth Sacrilege Here it is further surmised that Leo and Gelasius by their Decrées restoared the Catholike people againe to the vse of Bothe Kindes This is vtterly vntrue And may be gheassed by M. Hardinge but cannot any way be prooued The Decrées of Leo and Gelasius be abroade and may be knowen But where are these Decrees In what Bookes are they written Or who euer made mention of them Uerely these godly Fathers reprooued the Manichées for their Sacrilege and not the Catholikes and commaunded suche as had offended to correcte their faultes and not suche as were faultlesse But how coulde the Manichees haue beene knowen saith M. Hardinge Onlesse the Catholike people amonge whom they receiued had Communicate in One Kinde This question is out of course I might better saye Nay how coulde the Manichees haue beene knowen if they and the Catholikes had receiued in One Kinde bothe a like For this is the token that Leo woulde haue them knowen by SanguineÌ„ redemptionis nostrae haurire detrectant They refuse to drinke the Bloud of our Redemption By these woordes it is cleare that the Cuppe was offred orderly vnto them as vnto others but they refused it Thou séest good Christian Reader that M. Harding notwithstandinge he be driuen to leaue his owne fellowes to shifte one Mysterie for an other to imagine new lawes and new Decrées that were neuer hearde of to change him selfe into sundrie formes and to séeke al manner hoales to créepe out at yet at laste hath founde by the authoritie of Leo whom he him selfe allegeth that the Catholike people receiued the whole Communion vnder Bothe Kindes accordinge to Christes Institution and that the patrones and founders of his halfe Communion were olde wicked Heretiques named the Manichées that the same is the diuision of one whole intiere Mysterie and therefore by the authoritie of Gelasius may wel be called open Sacrilege Now to shew what might be saide of our side were labour infinite For our Doctrine taketh no authoritie of Priuate Folke of Wemen of Forcelettes of Naptkins of Sicke Bodies of Deathe Beddes of Miracles of Fables of Children and of Madde men whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say But of Christes Institution of the Scriptures of the Practise of the Apostles of the vsage of the Primitiue Churche of olde Canons of auncient Councels of Catholike Fathers Gréekes and Latines Olde and New euen of Clemens Abdias and Amphilochius whiche are M. Hardinges peculiar Doctours S. Chrysostome saithe In the receiuing of the holy Mysteries there is no difference betweene Priest and people Dionysius saith The vnitie of the Cuppe is diuided vnto al. Ignatius saith One Cuppe is diuided vnto the whole Churche S. Augustine saith Wee drinke al togeather bicause wee liue al togeather But to recken vp the authorities of antiquitie as I saide it woulde be infinite The Scholastical Doctours of very late yeres haue séene and testified that M. Hardinges doctrine is but new Thomas of Aquine saithe In quibusdam Ecclesiis prouidè obseruatur vt populo Sanguis non detur In certaine Churches it is prouidently obserued that the Bloud be not geuen to the people In certaine Churches he saith Not in al Churches Likewise Durandus In multis locis Communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is to say with the whole Sacrament In many places he saith but not in al places Likewise Alexander de Hales a great Schole Doctour Ita ferè vbique a laicis fit in Ecclesia Thus the lay people in the Churche for the moste parte doo For the moste parte he saithe but not in al partes And Linwoode in his Prouincialles Solis celebrantibus sanguinem sub specie vini
Nations biside with many other authorities to like purpose to auoutche the thinge that M. Harding so earnestly prooueth and no man denieth that the Nations of the East parte of the worlde had seueral tongues and spake not al one onely tongue Let M. Hardinge therefore consider better who they be that as he saithe denie the Maiestie Vtilitie and necessitie of the gifte of tongues For we confesse that the knowlege thereof is necessary not onely for the furtherance but also for the continuance of the Gospel neither doo we doubte but by what tongues the Heathens were conuerted vnto God by the same tongues they made their petitions vnto God the contrary whereof M. Hardinge by his silence confesseth he can not prooue Which not withstandinge he passeth ouer the mater by these woordes Hitherto of the Greeke and of the Seruice in that language and so endeth this péece of his treatie with a pretie vntruethe hauinge in deede prooued somewhat of the tongue but of the Seruice whereupon his whole cause resteth not one woorde at al. Whiche thinge that it may the better appeare let vs lay togeather the partes and members of his argument His Maior is this Al Asia the Lesse had the Seruice in the Greeke tongue The Minor But many Countries of the saide Asia vnderstoode not the Greeke tongue The Conclusion Ergo many Countries had their Seruice in an vnknowen tongue The Minor he warranteth but by gheasse onely and none otherwise although bothe S. Luke in the nientienth of the Actes and also the very storie of the times followinge be to the contrary The Maior he toucheth not at al. Therefore his Syllogismus halteth downe right of one side and concludeth onely vpon the Minor And thus M. Hardinge shoareth vp his straunge doctrine with a strange Maior a strange Minor and a strange Conclusion M. Hardinge The .11 Diuision Nowe concerninge the Latine tongue whiche is the learned tongue of the VVeast That the Latine Churche or the VVeast Churche for so it is called had the Seruice in Latine I graunte The chiefe Regions and Countries of the Latine Churche within the foresaide sixe hundred yeeres were these Italie Aphrike Illyrike bothe Pannonies nowe called Hungarie and Austria Gallia nowe Fraunce and Spaine The Countries of Germanie Pole and Swethen and those Northe partes receiued the faithe longe sithence The Countries of Britaine here had receiued the Faithe in moste places but were driuen from the open profession of it againe by the cruel persecution of Diocletian the Emperour at whiche persecution S. Albane with many others suffered Martyrdome After that these Countries had beene instructed in the Faithe as thinges grewe to perfection they had their Seruice accordingely no doubte suche as was vsed in the Churches from whence their firste Apostles and Preachers were sent And bicause .73 the first Preachers of the Faithe came to these VVeast parties from Rome directed some from S. Peter some from Clement some others afterwarde from other Bishoppes of that See Apostolike they planted and set vp in the Countries by them conuerted the Seruice of the Churche of Rome or some other very like and that .74 in the Latine tongue onely for ought that can be shewed to the contrary VVherein I referre me onely to the firste sixe hundred yeeres Nowe that suche Seruice was vnderstanded of those peoples that spake and vnderstoode Latine no man denieth For to some Nations that was a natiue and a Mother tongue as the Greeke was to the Graecians The B. of Sarisburie I finde no faulte with M. Hardinges Cosmographie but I trowe Cosmographie in this case maketh smal proufe His proufe for the Latine Seruice hangeth vpon twoo pointes The first is that al the faithe of the Weast parte of the world came onely from the Bishoppes of Rome The seconde is that the planters of the same Faithe ministred the Common Seruice euery where in the Latine Tongue He knoweth wel that either of these pointes is vntrue and wil neuer be prooued And somewhat to touche hereof by the way S. Paule saith that he him selfe had filled al places with the Gospel of Christe euen as farre as Illyricum and that not from Rome but from Hierusalem and promiseth that he woulde passe by Rome into Spaine as by reporte of some afterwarde he did and Theodoretus saithe that Paule came into this Ilelande nowe called Englande and here planted the Gospel The like is commonly surmised by the writers of the Brittishe Chronicles of Ioseph of Arimathaea And although Coniectures in suche Antiquities be often vncertaine and darke yet it may séeme very likely that the Religion of Christe came first into this Ilelande not from Rome but from the Greekes both for that in the kéepinge of Easter day we folowed the Churche of Graecia not the Church of Rome and also for that when Augustine was sente in hither by Gregorie we woulde in no wise acknowlege or receiue the Bishop of Rome As for Lazarus Nathanael Saturninus that preached firste in Fraunce I haue saide before Auentinus saithe Lucius S. Paules companion wente into Germanie and S. Paule saithe Titus wente into Dalmatia It is knowen that the Churche of Rome for certaine other causes and namely for the greate state and renoume of that Citie euen from the beginninge was notable aboue al others and was careful in enlarginge the Glorie of Christe and yelded many Martyrs vnto God Yet may we not thinke that al thinges therefore came from Rome For Tertullian calleth Hierusalem Matrem Fontem Religionis The Mother and the Springe of Religion And S. Augustine saithe Fides orta est à Graecis The Faithe sprange firste from the Greekes Nowe that he further saithe The planters of the Faithe in al these Weaste Countries made the Common Praiers euery where in the Latine Tongue bisides that it is manifestly false as God willinge hereafter shal wel appeare it hath not no not so muche as any likelihoode or shewe of truethe For Good Reader consider this reason The planters of the Faithe came from Rome Ergo they keapte euery where the order of Rome If this argument woulde holde then woulde I likewise reason thus The Churche of Rome was firste planted by them that came from Graecia or from Hierusalem Ergo Rome keepeth the order of Graecia or of Hierusalem But M. Hardinge presuminge this of him selfe without other proufe that the Churches of these Countries followed the order of the Churche of Rome concludeth further Ergo they had their Seruice in Latine as had the Church of Rome Euery Childe séeth that this is a Fallax or a deceitful argument called A secundū quid ad simpliciter He might as wel haue saide thus They folowed the order of the Churche of Rome Ergo they had their Exhortations and Sermons in Latine for so had the Churche of Rome But is M. Hardinge so vnaduised or so negligent in his maters that he seethe
The woorde of God woorketh in our hartes nō quia dicitur sed quia creditur Not bicause it is spoken but bicause it is beleeued Likewise saithe S. Basile Non qui ore profert verba Psalmi Psallit Domino sed quicunque de puro corde proferunt Psalmodiam He singeth not vnto the Lorde that vttereth the woordes of the Psalme but they that from a pure harte pronounce the Psalmodie Likewise Origen Fiduciam habet ad Deum non propter Verba Orationis vel Psalmi quamuis videantur bene composita de Scripturis electa sed quia altare cordis sui bene construxit He that praieth hath trust in God not for the woordes of his prayer or of the Psalme although they seeme to be wel made and chosen out of the Scriptures but bicause he hath wel made vp the Aultare of his harte This was Origens whole and onely purpose He exhorteth not the people to heare Seruice in a strange language Neither is M. Harding hable to shew that there was any such Seruice in the whole Churche of God either then in Origens time or within foure hundred yéeres after him Onely he encouraged the people to reade the Scriptures yea although they were not hable to reatche the bottome of them as it plainely appeareth by his owne woordes folowinge In Scripturis Sanctis est vis quaedam quae legenti etiam sine explanatione sufficiat In the holy Scriptures there is a certaine vertue sufficient for the Reader yea although they be not expounded And therefore he allegeth these woordes of S. Paule My sprite praieth but my sense is vvithout fruite not to warrant M. Hardinges strange order of praier whiche neither S. Paule nor Origen him selfe euer knewe but onely to shewe that as God of his mercie healpeth our weakenesse in praieinge so likewise in readinge the Scriptures he healpeth our weakenesse in vnderstandinge S. Paule saithe Quid Oremus quemadmodum oporteat nescimus sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus We know not what to praie as it is meete for vs to praie But the Sprite of God intreateth for vs with sighes that cannot be expressed Thus saithe Origen The Angels of God delite to see vs praieinge thus they delite to see vs readinge But if they delite onely to sée vs praie or heare in a strange tongue we know not what as M. Hardinge woulde geather then are they the Angels of Darkenesse and not of God Out of this place of Origen M. Hardinge geathereth these reasons The Angels are delited to heare vs reade or praie although we of our weakenes knowe not throughly what we speake Ergo the people in Origens time had the Common Seruice in a strange tongue The errour or fraude hereof may the better appeare by that I haue before declared It is called Fallacia ab Amphibologia that is of the doubteful takinge of one woorde For this woorde Vnderstandinge hath twoo significations For we vnderstande the woordes we vnderstande the meaninge of the woordes Origen saithe the people vnderstoode not the meaninge of the Scriptures Ergo saithe M. Hardinge they vnderstoode not the woordes of the Scriptures Againe Origen saithe They had no ful and perfite vnderstandinge Ergo saithe M. Hardinge They had no vnderstandinge at al. And therein standeth the falseheade of his argument And againe The woordes that Origen writeth of Readinge the Scriptures M. Hardinge applieth the same to the Common Seruice and so violently and perforce altereth and depraueth Origens meaninge and concludeth one thinge for an other And thus this good Father is drawen in to prooue that thinge that he neuer neither knewe nor did nor willed to be donne M. Hardinge The .34 Diuision I trust wise godly and stedfast men who be not caried about with euery winde of Doctrine wil be moued more with the auctoritie of Origen a man alwaies in the iudgement of al the Christen worlde accompted most excellently learned then with the scorninge of Caluine who speakinge of the auncient Latine Seruice vsed in Englande and Fraunce saithe Ad Ecclesiam ex sono non intellecto nullus penitus fructus redit that of the sounde not vnderstanded no fruite at al retourneth to the Churche vsinge that woorde of despite that might better be spoken by a Mynstrel of his Pipe and Taburret then by a Preacher of the Diuine Seruice Neither hereof with any milder Spirite speaketh his Disciple and Subminister Theodore Beza the hote Minister of the deformed Churches of Fraunce Quaecunque preces ab aliquo cōcipiuntur eo idiomate quod ipse nō intelligat pro Dei ludibrio sunt habendae What praiers so euer be made saithe he of any man in a tonge that he vnderstandeth not they be to be taken for a mockerie of God Who so euer here alloweth Caluine and Beza condemned of the Churche must condemne Origen for this pointe neuer reproued or toutched of any that haue not spared him where so euer they coulde charge him with any errour If al praiers made in an vnknowen tonge be a mockinge of God as Beza saithe then were the praiers vttered by miracle in the Primitiue Churche with tongues which the vtterers them selues vnderstoode not after the minde of Chrysostome a mockinge of God For I see nothinge whereby they are excluded from his 87 general saieinge and vniuersal proposition Verily this teachinge of Beza is not sounde I weene if he were out of the protection of his deformed Churches and conuented before a Catholike Bishop to geue an accompte of this doctrine he woulde steppe backe and reuoke that rasshe saieinge againe For els he shoulde seeme to graunte that God gaue at the beginninge of the Churche the gifte of tongues to be mockte withal whiche were very absurde and blasphemous S. Paule wissheth that al the Corinthians spake with tongues but rather that they Prophecied The B. of Sarisburie I maruel muche what soundenesse of Doctrine M. Hardinge can meane hauinge thus taken vpon him to be the proctour of ignorance or how he can wel commende others for constancie and stedfastnesse findinge him selfe with so lighte windes so often remoued or wherfore he should so highly commende that olde Father Origen at whose handes he findeth so smal reliefe That he thus bitterly chargeth that godly learned Father Iohn Caluine for saieinge thus Of the vnknowen Seruice there redoundeth no manner profite vnto the Churche it toutcheth many others moe not him onely S. Augustine saithe thus Si Moses mihi Haebraea voce loqueretur frustrà pulsaret sensum meum nec inde mentem meam quicquam tangeret If Moses shoulde speake vnto me in the Hebrewe tongue for that I vnderstande it not he shoulde beate my senses in vaine neither shoulde there any thinge thereof enter into my minde S. Chrysostome saithe Nisi dixero quod percipi facilè clareque à vobis possit sed linguarum munere praeditum me esse tantùm ostendam
nullum ex his quae non intelligitis fructum facientes abibitis credo Nam quae vtilitas esse ex voce non intellecta potest Onlesse I speake that you maie plainely and clearely vnderstande but onely shewe me selfe to haue the gifte of tongues ye shal departe away hauinge no fruite of those thinges that ye vnderstande not For of a voice that ye know not what profite canne ye haue Againe he saithe Et vos nisi significantem sonum dederitis verba vento hoc est nemini facietis And you onles ye vtter a sounde with vnderstandinge ye shal speake to the winde that is to say ye shal speake to no Bodie And to passe by al others Nicolas Lyra saithe thus Si tu Sacerdos benedixeris spiritu id est absque hoc quod populus intelligat quid proficit populus simplex non intelligens If thou beinge the Prieste doo blisse with thy Sprite that is to saie if the people vnderstande thee not what profite hath the simple people thereby not vnderstandinge thee Therefore as M. Hardinge saithe M. Caluine in this pointe was a scorner so might he as wel haue saide S. Augustine S. Chrysostome Nicolas Lyra and others are al scorners If al praiers saithe M. Hardinge made in a strange tongue be a mockinge of God as Beza saithe then were the praiers vttered by Miracle in the primitiue Churche with tongue whiche the vtterers them selues vnderstoode not after the minde of Chrysostome a mockinge of God This exposition of Chrysostome is very strange and agreeth with fewe others and yet is the same here by M. Hardinge vntruely reported For Chrysostome saithe not that who so euer in the Primitiue Churche vttred the praiers with tongue vnderstoode not him selfe what he saide but plaine the contrary For thus he saithe Linguis loquens se ipsum aedificat quod quidem fieri non potest nisi quae loquatur norit He that speaketh with tongues profiteth him selfe whiche cannot be onles he vnderstande what he saieth And he addeth further Et hactenus quidem disputat de illis qui ea quae loquuntur intelligunt Hitherto S. Paule disputeth of them that vnderstande what they saye Hereby it is plaine that M. Hardinges general proposition is not generally true But others Chrysostome saithe there were that abused the gifte of tongues and knewe not them selues what they saide And whether this were a mockinge of God or no let M. Hardinge iudge Chrysostome saithe It was a Confusion of the Churche a bragginge and ostentation of them selues without consideration either of them selues or of others that suche a one was Simon Magus that suche were the Iewes that betraied them selues vnto the Diuel And S. Augustine compareth them vnto Owselles Pies and Rauens that crie and chatter they know not what Therefore I doubte not but M. Bezaes exposition wil stande bothe before God and also before any good Catholique Bishop M. Hardinge The .35 Diuision If our newe Maisters condemne the Latine Seruice in the Latine Churche for that the people vnderstande it not thereof must it folowe that the Englishe Seruice so muche of it as consisteth of Dauides Psaelmes whiche is the moste parte be also condemned The like may be saide of other Nations For howe many shal we finde not of the people onely but also of the beste learned men that vnderstande the meaninge of them in what tongue so euer they be set foorthe S. Hilarie compareth the Booke of Psalmes to a heape of keyes that be to open the doores of euery house of a greate Citie layed togeather Amonge whome it is harde to finde whiche keye serueth whiche locke and without the righte keye no doore can be opened S. Augustine likeneth the people of Aphrica singinge the Psalmes whiche they vnderstoode not to Owselles Popiniayes Rauens Pies and suche other byrdes whiche be taught to sounde they knowe not what and yet they vnderstoode the tonge they sange them in And therefore he exhorteth them to learne the meaninge of them at his preachinge least they shoulde singe not with humane reason as it is before recited but with voice onely as byrdes doo The B. of Sarisburie Al our mater is fully answeared and confuted For M. Harding hath called vs Newe Maisters euen with the same authoritie and spirite that Haman saide vnto kinge Darius The Iewes troubled his countrie and professed and vsed a Nevve Lavve Certainely our Doctrine is Christes Doctrine hath the Testimonie not onely of the Lawe the prophetes but also of the auncient Councels and Olde Fathers The greatest proufe for the Latine Seruice that M. Hardinge can finde standeth vpon the bare name of the Latine Churche And yet in that whole Churche this day there is not one nation that either speaketh or vnderstandeth the Latine Tongue Let M. Hardinge onely leaue his portuise and Latine Seruice then hath he no further cause to bragge of his Latine Churche For as it now fareth his Seruice taketh not name of his Churche but his Churche of his Seruice Uerily as it is meete the Seruice shoulde be in Latine in the Latine Churche so is it meete the Seruice should be in Englishe in the Englishe Churche We graunte the Psalmes be harde as it is alleged for the déepe senses and highe Mysteries and secrete prophecies of Christ and of his Churche therein conteined Bisides that M. Hardinge hath founde out a buntche of keies in S. Hilarie wherewith to shutte out al the people Not withstanding the right vse of keyes is rather to open then to shutte Chrysostome saithe Clauis est Verbum scientiae Scripturarum per quam aperitur hominibus ianua Veritatis The keie is the woorde of knowledge of the Scriptures by the whiche the gate of the Trueth is opened vnto men And Tertullian likewise saithe Clauis est interpretatio Legis The keye is the exposition of the Lawe And therefore Christe saithe Woe be vnto you ye Scribes and Pharisees that shutte vp the Kingedome of God before menne for ye enter not your selues neither suffer others that would enter And thus they doo saith Tertullian Docentes poâ—iùs praecepta doctrinas hominum Teachinge rather the Commaundementes and Doctrines of menne But if there be so many keyes bounde togeather what if M. Hardinge haue missed in his choise and haue taken one keye for an other His reason standeth thus The simple people vnderstandeth not the deepe meaninge of the Psalmes Ergo they vnderstande nothinge in the Psalmes By this keye M. Hardinge may happen to shutte out him selfe This is a false kinde of reasoninge whiche in the Schooles is called A secundum quid ad simpliciter For albeit the people vnderstande not al the highe Mysteries of the Scriptures yet it foloweth not that therfore they vnderstande nothinge in the Scriptures For in the Scriptures there is bothe Stronge meate for Menne and also Milke for Children And in the same saithe S. Gregorie
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
to whom if there be not geuen a power peereles and surmounting al others in the Churches we shal haue so many schismes as there be priestes The B. of Sarisburie This place of S. Hierome is notably wel noted But if it might haue pleased M. Hardinge to note but the twoo lines that wente before he should soone haue séene that this note was not woorthe the notinge For it is certaine that S. Hierome there speaketh generally of al Bishops and not one woorde specially of the Bishop of Rome He intreateth there of the order of Confirmation which he saith by the vsage of the Churche for quietnesse vnitie in many places was ministred onely by the Bishop and not by any other Priest and that he saith Ad honorem magis Sacerdotij quà m ad necessitatem Legis More for the honour of the state of Bishops then for the necessitie of the Law And this as I saide he speaketh generally of al Bishops Immediatly after he addeth these woordes that M. Harding here allegeth Ecclesiae salus c. The safetie of the Church hangeth of the dignitie of the high priest Herein S. Hierome agréeth throughly with S. Cyprian that is That for auoiding of Sectes and Schismes one high Priest that is to saye one Byshop was by good policie appointed in euery Diuision to whose dooinges and Doctrine the reast of the Clergie should câ—nforme them selues And by this order the vnitie of the Churche was wel preserued S. Cyprian saith Ecclesia cohaerentium sibi inuicem SacerdotuÌ„ glutino copulatur The Churche is ioined togeather by the consent of Bishops agreeinge in one So saith S. Hierome Singuli EcclesiaruÌ„ Episcopi singuli Archiepiscopi singuli Archidiaconi omnis ordo Ecclesiasticê° suis Rectoribê° nititur There be seueral Bishops of Churches seueral Archbishops and seueral Archedeacons and al the Ecclesiastical order is staied by the gouernours And the Glose therevpon saith thus Hieronymus probat hâ—c plures praelatos non debere esse in vna Ecclesia sed singulos debere esse in singulis Ecclesâ—s S. Hierome here proueth that there may not be twoo or mo Byshops in one Churche But that a seueral Bishop must be in euery seueral Churche To the like purpose S. Hierome writeth vpon the Epistle vnto Titus Haec proptereà vt ostenderemus apud veteres â—osdem fuisse Presbyteros quos Episcopos Paulatim verò vt dissensionum plantaria euellerentur ad vnum omnèm sollicitudinem esse delatam These thinges haue I spoken to the intent to shew that in olde time Priestes and Bishoppes were al one and that in processe and by degrees the whole charge was brought vnto one man he meaneth within one Diocese that the occasions of dissension might be rooted out And therefore as it is before declared â–ª S. Cyprian saith Hereof springe Schismes for that the Priest of the Lorde is not obeyed And therefore also saith S. Hierome Vnlesse the Byshop haue a special power aboue others there wil be as many Schismes in the Church as there be Priestes But al these thinges thus vttered generally of al Bishops M. Hardinge wreasteth and forceth onely vnto one Bishop and thus that is General he maketh Special and that is Special he maketh General at his pleasure and as before he misreported S. Cyprian euen so dooth he nowe likewise misreporte S. Hierome and so shoareth vp a ruinous mater with the falsification of his Doctours But M. Hardinge wil say S. Hierome vseth these special woordes Summus Sacerdos The highest Priest whiche can not otherwise be taken but onely of the Pope And therefore he gaue this note with a special Parenthesis He meaneth the Pope Peters successour Yet M. Hardinge knoweth there is no suche necessitie wherefore these woordes shoulde so be taken His owne Amphilochius calleth S. Basile Summus Sacerdos and yet he knoweth S. Basile was neuer Bishop of Rome Euery Bishop within his owne Diocesse may be called the highest Priest in respecte of other Priestes that liue vnder him And in this sense Lactantius séemeth to cal euery Bishoprike Maximum Sacerdotium As for the Bishop of Rome S. Hierome auaunceth him not so high as M. Hardinge woulde séeme but rather maketh him equal and leuel with al other Bishoppes For thus he writeth vnto Euagriâ—s Si authoritas quaeritur Orbis maior est Vrbe Vbicunque fuerit Episcopus siue Romae siue Eugubij siue Constantinopoli siue Rhegij c. eiusdem est meriti eiusdem Sacerdotij If wee seeke for Authoritie the Worlde is greater then the Citie of Rome Wheresoeuer there is a Bishoppe whether he be at Rome or at Eugubium or at Constantinople or at Rhegium c. He is of like woorthinesse and of lyke Priesthoode Here S. Hierome specially and by name rekeneth the Bishoppe of Rome amonge others and maketh him equal vnto the rest And againe he saithe Quid mihi profers Vnius Vrbis consuetudinem What shewest thou mee the order or manner of one Citie So muche S. Hierome seemeth to set by the Sée of Rome And to this ende S. Cyprian saith Hoc erant coeteri Apostoli quod fuit Petrus pari consortio praediti Honoris Potestatis The reast of the Apostles were the same that Peter was al indewed with like felowship bothe of Honour and also of Power And so S. Cyprian calleth Cornelius Bishop of Rome his Brother and Cyrillus calleth Coelestinus likewise Bishop of Rome his Felowseruant And therefore when I heare M. Harding by his strange interpretation geue vnto the Bishop of Rome A power peereles and surmounting al others Me thinketh I heare Doctour Durandus say Hic est Melchisedech cuius Sacerdotium non est coeteris comparatum Ille est Caput omnium PontificuÌ„ a quo illi tanquâ—m a capite membra descendunt de cuius plenitudine omnes accipiunt This is Melchisedâ—â—â— whose priesthoode is not comparable vnto others He is the Head of al Bishoppes from whom al they grow as members grow from the head and of whose fulnesse al they receiue Me thinketh I heare that is written by the Canonistes Dominus 〈…〉 Our Lorde God the Pope And where as he further saithe The safetie of the Church hangeth of the high priest whom he supposeth to be the Bishop of Rome Uerily S. Gregorie saith Quando is qui appellatur Vniuersalis cadit vniuersa Ecclesia 〈…〉 suo corruit When so euer he that is called the Vniuersal Bishoppe falleth the whole Churche from her state must needes fal to the grounde M. Hardinge The .16 Diuision There is an Epistle of Theodoretus Bishop of Cyrus extant in Greeke written to Leo Bishop of Rome wherein we finde a worthy witnesse of the primacie of the See Aposâ—â—like His woordes may thus be engliâ—â—ed If Pâ—ule saith he the preacher of the truthe and trumpet of the â—oly Ghoste ranne to Peter to bringe from him a determination and declaration for them
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
man were fast asleape he coulde neuer fal into so deepe a Dreame In these Fantasies he séemeth wel to agrée with the Olde Heretiques Eutyches and Manichee For euen suche a Bodie they imagined that Christe receiued of the Blissed Uirgin and yet were they Heretiques notwithstandinge For whiche of al the Olde learned Fathers euer taught vs this strange Doctrine Who euer durst to spoile Christe of his Place of his Quantitie and of the natural Proportions of his Bodie If the Doctours of the Churche say thus why are they not alleged If they say not thus why is this mater caried away with such countenance of Antiquitie Or why doothe M. Hardinge thus auouche this vnsensible vnsauerie learninge onely vpon his owne credite without the Authoritie of any Doctour The Manichees in olde times the better to mainteine their errour to auoide absurdities were driuen to say there were twoo Gods The one Good the other I◠Euen so M. Hardinge to mainteine his errours to auoide infinite absurdities is driuen to say There are twoo Christes The one Local the other not Local The one aboue the other beneathe The one with proportion of Bodie the other without proportion How be it he seemeth to publishe this principle vnawares against him selfe For if Christes Bodie in the Sacrament be not Local as he saithe then is it no Natural or Real Bodie This rule S. Augustine taketh to be infallible His woordes be these Tolle loca Corporibus nusquam erunt qui nusquam erunt nec erunt Take away the places from the Bodies and the Bodies shal be no where and bicause they shal be nowhere they shal haue no beeinge and so shal be no Bodies at al. And he speaketh not thus onely of other natural Bodies but specially and namely of the Bodie of Christe Certainely the more spiritual a thinge is the more it is voide from the circumstance and necessitie of place Wherefore when M. Hardinge saith The Bodie of Christe is in Heauen as in a place and in the Sacrament without place he séemeth secretely to say that Christes Bodie in the Sacrament is more Glorious more Spiritual and Diuine then is the very Bodie of Christe in déede that is in Heauen in the Glorie of God the Father Whiche conclusion how wel it may stande either with the reast of his owne Doctrine or with the trueth of our Christian Religion I leaue it in consideration to the Reader But what néedeth this new diuised difference of Christes Bodie Local and Christes Bodie not Local Or what forceth these men to say that onely the bare Substance of Christes Bodie is in the Sacrament without length breadthe or any other respecte of Quantitie Wil M. Hardinge now at the last forsake the Reuerent Simplicitie of his beleefe and leane to Reason Or wil he in Goddes secrete Mysteries geue credite to his eies and harken to the course of Nature Uerily God as he is hable by his Omnipotente Power to make Christes Bodie present without Place Quantitie so is he likewise hable to make y◠same Bodie present in Place and with Quantitie and al other natural Dimensions If M. Hardinge wil say naye Duns him selfe his owne Doctour wil reprooue him His woordes be plaine Idem Corpus localiter dimensiuè potest esse in diuersis locis Et Deus potest quodcunque Corpus vniuersi conuertere in Corpus Christi sicut Panem facere Corpus Christi vbique esse non solùm Sacramentaliter sed etiam Localiter Dimensionaliter One Bodie bothe Locally and with the natural Dimensions of a Bodie may be in sundrie places And God is hable to turne any Bodie in the worlde into the Bodie of Christe as wel as Breade and to cause Christes Bodie to be euerywhere not onely by way of Sacrament but also by way of place and Dimensions Whiche saieinge séemeth also to be wel liked and allowed of Durandus Therefore M. Hardinge should not thus nicely shrinke backe and so dissemble in darke speaches but should rather boldely and plainely say Christes Bodie is in the Sacrament not onely Substantially but also Locally and by way of place as hauing as good warrante for the one as for the other For it is a Catholique mans parte to be bolde of Goddes Omnipotent Power and what so euer God being Omnipotent is hable to doo to beléeue it is already doone without any regarde had to his wil or promise If he thinke it lawful for him without cause to denie this manner of Christes Presence let him not be offended if wée vpon good and iust cause denie the other Uerily Alexander de Hales a greate Doctour of that side reckeneth M. Hardinge to be in a greate errour in this behalfe This is his Resolution Quidam ponebant Corpus Christi esse sub Sacramento non secundum quantitatem c. Sed haec positio est erronea Some healde that Christes Bodie is vnder the Sacrament not accordinge vnto Quantitie But this Opinion is erroneus Thus muche I thought good onely to touche not so muche for any greate credite of the Authour but that it may appeare That notwithstandinge al these men woulde so fayne haue Christe Really and Fleashly Present yet they reprooue one an other of errour and ignorance and cannot agree emonge them selues in what sort they may haue him Present How be it the Ancient Fathers of the Churche haue written farre otherwise in this behalfe For like as Athanasius saithe Aequalis patri secundum Diuinitatem Minor patre secundum Humanitatem Christe accordinge to his Diuine Nature is equal vnto the Father and accordinge to his Manheade is inferiour vnto the Father Euen so saithe Gregorie Nazianzene Christe accordinge to his Bodie is within the limitation of place accordinge to his Spirite and Godhead he is without the limites of any place But that any one of al the Olde Fathers euer saide Christes Bodie is sometime in one place and sometime in many sometime limited and sometime not limited I thinke it not easy for M. Hardinge wel to prooue As for the difference that he hath diuised of Uisible and Unuisible Local and not Local whiche is bothe Trenche and Bulwerke to mainteine this péece it is a very toye onely meete to beguile Children as neither hauinge fundation in the Scriptures or holy Fathers nor effectually seruinge to prooue his purpose For we reason not of Respectes and Qualities but as S. Augustine S. Cyril and other Catholique Doctours doo of the very Nature and Substance of Christes Bodie Neither can M. Hardinge wel mainteine That what so euer is Inuisible is therefore of Nature Infinite or may be at one time in a thousande places As touchinge Christes Beinge in a Mysterie as it requireth no Local Presence accordinge to M. Hardinges owne Confession so likewise it requireth no Natural or Real Bodie as hereafter God willinge it shal be shewed more at large M. Hardinge The .2 Diuision And howe the
euermore Carnally see his Bodie These woordes are specially to be noted If Christe were Bodily here he shoulde Carnally be séene Therefore by S. Augustines iudgemente if Christe were Bodily present in the Sacramente wee shoulde sée him Carnally in the Sacramente Againe Et abijt hâ—c est redijt nos non deseruit Corpus enim suum intulit Coelo Maiestatem autem non abstulit mundo He is gonne and yet is here He is returned to his Father and yet hath not forsaken vs. For he hath caried his Bodie into Heauen but he hath not taken his Maiestie from the worlde Againe Pauperes semper habebitis vobiscum c. The poore ye shal euermore haue with you but mee you shal not haue Let good men heare this and not be careful For this he spake of the presence of his Bodie For accordinge to his Maiestie accordinge to his Prouidence accordinge to his vnspeakeable and Inuisible Grace it is fulfilled that he saide I am with you alwaies vntil the Consummation of the Worlde But accordinge to the Fleashe that the Woorde receiued accordinge to that he was borne of the Virgin accordinge to that he was taken of the Iewes accordinge to that he was nailed to the Crosse accordinge to that he was taken downe and lapte in a shrowde and laide in the Graue and roase againe and shewed him selfe in this respecte it is true that he saide Ye shal not euermore haue me with you Likewise againe Dominus consolatur nos qui ipsum iam in Coelo sedentem manu contrectare non possumus sed Fide contingere The Lorde doothe comforte vs that cannot touche him with our hande sittinge nowe in Heauen But may touche him notwithstandinge with our Faithe And againe Si illi proptereà crediderunt quia tenuerunt palpauerunt nos quid facimus Iam Christus Ascendit in Coelum non est venturus nisi in fine vt iudicet de viuis mortuis If they therefore beleeued in Christe bicause they helde him and touched him what doo we then For Christe is now Ascended into Heauen and wil not come againe but in the ende to iudge the quicke and the Deade So saithe Origen Christus secundum Diuinitatis suae Naturam non peregrinatur à nobis Sed peregrinature Secundum dispensationem Corporis quod suscepit Christe accordinge to the Nature of his Godhead is not a stranger vnto vs but he is a stranger to vs touchinge the dispensation of the Bodie whiche he hath receiued Againe Nec est Homo qui est vbicunque duo vel tres in eius nomine fuerint congregati c. It is not Christe as Man that is wheresoeuer two or three be geathered in his name neither is Christe as Man with vs alwaies vntil the Consummation of the worlde So likewise saithe S. Hierome Christus non est Corporaliter in Ecclesia Surgens enim à mortuis Ascendit in Coelum Christe is not nowe Bodily in the Churche for beinge risen from the deade he is Ascended into Heauen I passe ouer S. Ambrose S. Gregorie S. Cyril S. Basile Uigilius Fulgentius Didymus Beda and other like Auncient Fathers Thus were they then resolued of Christes Bodie and this they tooke to be the Catholique Faithe Yet neither were they therefore condemned for Nâ—we Maisters nor folowed they onely the Iudgement of Nature nor leadde they the worlde with péeuishe Reasons nor touchinge Christes Bodie had they forgotten whose Bodie it was nor were they counted the enimies of Goddes Omnipotent Power nor were they then thought to fight against the Churche But M. Hardinge with his newe diuised Fantasie is a Patrone and a mainteiner of the Manichees of the Appollinaristes of the Eutychians and other moe horrible and olde condemned Heretiques FINIS THE SEVENTHE ARTICLE OF ELEVATION The B. of Sarisburie Or that the Priest did then holde vp the Sacrament ouer his Head M. Hardinge Of what weight this ceremonie is to be accompted catholike Christen men whom you cal your aduersaries M. Iuel know no lesse then you Verily where as it pleaseth you thus to ieste and like a Lucian to scoffe at the Sacramentes of the Churche and the reuerent vse of the same callinge al these Articles in general the highest Mysteries and greatest Keies of our Religion without which our doctrine can not be mainteined and stande vpright vnderstande you that this as sundrie other Articles whiche you denie and require proufe of is not suche ne neuer was so esteemed The Priestes lifting vp or shewinge of the Sacrament is not one of the highest Mysteries or greatest keyes of our Religion and the Doctrine of the Catholique Churche may right wel be mainteined and stande without it But it appeareth you regarde not so muche what you say as how you say somewhat for colour of defacing the Churche whiche whiles you goe aboute to doo you deface your selfe more then you seeme to be ware of and doe that thinge whereby amonge good Christen men specially the learned you may be ashamed to shew your face For as you haue ouer rashely yea I may say wickedly affirmed the Negatiue of sundrie other Articles and stoutely craked of your assurance thereof so you haue likewise of this For perusinge the auncient Fathers writinges wee finde recorde of this Ceremonie vsed euen 154 from the Apostles time forwarde S. Dionyse that was S. Paules scholar sheweth that the Priest at his time after the Consecration was wonte to 155 holde vp the dreadful Mysteries so as the people might beholde them His woordes be these accordinge to the Greeke Pontifex diuina munera laude prosecutus sacrosancta augustissima Mysteria conficit collaudata in conspectum agit per symbola sacrè proposita The Bishop after that he hath done his seruice of praisinge the diuine giftes consecrateth the Holy and most worthy Mysteries and bringeth them so praised into the sight of the people by the tokens set foorth for that holy purpose On whiche place the auncient Greeke writer of the Scholies vpon that worke saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loquitur de vnius benedictionis nimirum panis diuini eleuatione quem pontifex 156 in sublime attollit dicens Sancta Sanctis This Father speaketh in this place of the lifting vp of the one Blessinge that is to say of the one forme or kinde of the Sacrament euen of that diuine Breade whiche the Bishop lifteth vp on high saieing Holy thinges for the Holy In S. Basiles and Chrysostomes Masse wee finde these wordes Sacerdos eleuans Sacrum Panem dicit Sancta Sanctis The Priest holdinge vp that Sacred Breade saith Holy thinges for the Holy In S. Chrysostomes Masse wee reade that as the people is kneelinge downe after the example of the Priest and of the Deacon the Deacon seeinge the Priest stretchige foorthe his handes and takinge vp that Holy Breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad sacram Eleuationem
are ioyned togeather in one Mysterie So is the Bloude of Christe called Water bicause it cleanseth so is the Water called Christes Bloude bicause it is a Sacrament of that Bloude And as S. Chrysostome saithe The Water of Baptisme is Christes Bloude euen so Ignatius saithe The Breade is the Fleashe of Christe and none otherwise These thinges are plaine and without cauil Therefore S. Augustine saith Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt Ergo secundum quendam Modum Sacramētum Corporis Christi Corpus Christi est Sacramentum Sanguinis Christi Sanguis Christi est Sacramentes bicause of a certaine likenes oftentimes receiue the names of the thinges them self whereof they be Sacramentes And therefore the Sacrament of Christes Bodie after a certaine manner of speache is the Bodie of Christe And the Sacrament of Christes Bloude is likewise after a certaine manner the Bloude of Christe But here hath M. Hardinge taken greate paines to wreast and to falsifie the plaine woordes of that holy Father Ireneus For that parte of the Mysterie that Ireneus calleth Rem terrenam an Earthly thinge that is to saie Breade the same M. Hardinge contrary to his Authours meaninge calleth Formes or Accidentes or Shewes of Breade For this fonde and Heathenishe kinde of speache was not heard of in the Churche in that holy Fathers daies but was brought in welneare a thousande yeeres afterwarde to accompanie Transubstantiation But Ireneus in plaine wise calleth it a Creature Thus he saith Sāctificamus Creaturā We doo sanctifie a Creature Offerimus e◠ex Creatura eius We offer vp vnto him of his Creature And that he meaneth not a miraculous Creature as is Accidens sine subiecto the like whereof was neuer seene but he saith simply Creaturam quae est secundum nos Suche a Creature as we haue in common vse Suche as we see Suche as we feele Suche as we eate Suche as we drinke and vtterly to cutte of al M. Hardinges shiftes he saith Ex illa augetur consisti◠Carnis nostrae Substantia Of the same the Substance of our Fleashe is increased and standeth Therefore it is certaine and most manifest by Ireneus that as Christes Bodie is the one parte of the Sacrament so is Material Breade the other Likewise in Baptisme as the one parte of that holy Mysterie is Christes Bloude so is the other parte the Material Water Neither are these partes ioined togeather in place but in Mysterie and therefore they be oftentimes seuered and the one is receiued without the other And for that cause S. Augustine saith Qui discordat à Christo nec Panem eius manducat nec Sanguinem bibit etiam si tantae rei Sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat Who so disagreeth from Christe neither eateth his Breade nor drinketh his Bloude although he daily receiue the Sacrament of so greate a thinge without difference to the iudgement of his presumption If any man thinke it strange that the Sacrament is called the Bodie and the Fleashe of Christe beinge not so in deede let him vnderstande That the Written Woorde of God is likewise called Christes Bodie and Christes Fleashe euen the same that was borne of the Uirgin and that the Father raised againe to life although in deede it be not so So saith S. Hierome Quando dicit qui non comederit Carnem meam biberit Sanguinem meum c. Licet in Mysterio possit intelligi tamen veriùs Corpus Christi Sanguis eius Sermo Scripturarum est VVhen Christe saith He that eateth not my Fleashe and drinketh not my Bloude c. Notwithstandinge it maie be taken of the Mysterie Yet the VVoorde of God is more truely the Bodie of Christe and his Bloude Here note good Reader That by these woordes of S. Hierome the Woord◠of God is the Bodie and Bloude of Christe and that more truely then is the Sacrament M. Hardinge The .6 Diuision This beinge that Breade whiche of our Lorde geuen to his Disciples not in shape but in Nature chaunged by the almightie Power of the VVoorde is made Fleashe as S. Cyprian termeth it The B. of Sarisburie This authoritie is answeared more at large in the Tenthe Article and in the Second Diuision M. Hardinge The .7 Diuision This beinge that Holy Mysterie wherein the Inuisible Prieste turneth the Visible Creatures of Breade and VVine into the Substance of his Bodie and Bloude by his VVorde with secrete power as Eusebius Emissenus reporteth The B. of Sarisburie This Authoritie is answeared in the Tenthe Article and in the Seuenthe Diuision M. Hardinge The .8 Diuision This Beinge that Holie Foode by woorthy receiuinge whereof Christe dwelleth in vs Naturally that is to witte in vs by truethe of Nature and not by Concorde of VVil onely as Hilarius affirmeth The B. of Sarisburie This Authoritie is answeared before in the Fifthe Article and the Tenthe Diuision M. Hardinge The .9 Diuision Againe this beinge that Table whereat in our Lordes meate we receiue the woorde truely made Fleashe of the most Holie Virgin Marie as the same Hilarie saithe The B. of Sarisburie This Authoritie as it nothinge hindereth vs so it nothinge furthereth M. Hardinge Wee saye that at that Holy Table oure Faithe is directed not vnto a fantasie but vnto the very Bodie and Bloude of Christe and tasteth it and feedeth on it and that as verily and as effectually as our Bodie feedeth vpon material foode And we adde further That who so euer eateth not Christes Fleashe nor drinketh his Bloude shal not haue euerlastinge life But the thinge that we receiue with our mouth is not the same thing that we receiue with our Faith For as it is before alleged out of S. Augustine Aliud est Sacramentum aliud res Sacramenti The Sacrament is one thinge and the Mater or Substance of the Sacrament whiche is Christes very Bodie is an other thinge But beinge graunted that Christes Bodie is verily and really in the Sacrament Yet cannot M. Hardinge thereof conclude his purpose His argument standeth thus Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in the Sacrament Ergo The Sacrament ought to be Adoured with Godly honoure This argument is made vp of foure Termes and therefore in the Schooles would be counted childishe The erroure thereof wil the better appeare by the like Christes Bodie ought to be Adoured with Godly honoure Christes Bodie is in heauen Ergo Heauen ought to be Adoured with Godly honoure M. Hardinge The .10 Diuision This beinge that Breade whiche neither Earinge nor Sowinge nor woorke of Tillers hathe brought foorthe but that Earthe whiche remained vntouched and was ful of the same that is the Blissed Virgin Marie as Gregorie Nyssene describeth The B. of Sarisburie Gregorie Nyssene in this whole place speaketh not one woorde neither of any
Bodie of Christe and the VVine no more VVine but his pretiouse Bloude though they seeme to the eye otherwise though taste and feelinge iudge otherwise and to be shorte though al senses reporte the contrary and al this vpon warrant of our Lordes woorde who saide these to be his Bodie and Bloude and that as he teacheth not in the Breade and VVine And further sithe we are taught by Eusebius Emissenus in Homilies of Easâ—er to beleeue terrena commutari transire the earthly thinges to be chaunged and to passe againe Creaturas conuerti in substantiam Corporis Christi The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude which is the very Transubstantiation and sithe Chrysostome saithe Panem absumi that the Breade is consumed away by the Substance of Christes Bodie And Damascen Breade and VVine Transmuâ—ari supernaturaliter to be chaunged aboue the course of nature and Theophylacte the Breade transelementari in Carnem Domini to be quite turned by chaunginge of the Elementes that is the mater of Substance it consisteth of into the Fleashe of our Lorde and that in an other place Ineffabili operatione transformari etiamsi Panis nobis videatur that the Breade is transformed and changed into an other substantial forme he meaneth that of our Lordes Bodie by vnspeakeable workinge though it seeme to be Breade Finally sithe that the Greeke Doctours of late age affirme the same doctrine amonge whome Samona vseth for persuasion of it the similitude whiche Gregorie Nyssene and Damascene for declaration of the same vsed before whiche is that in Consecration such manner Transubstantiation is made as is the Conuersion of the Breade in nourishinge in whiche it is turned into the Substance of the nourished Methonensis like S. Ambrose woulde not men in this mater to looke for the order of nature seinge that Christe was borne of a Virgin biside al order of nature and saithe that our Lordes Bodie in this Sacrament is receiued vnder the forme or shape of an other thinge lest bloude shoulde cause it to be horrible Niâ—olaus Cabasila saithe that this Breade is no more a Figure of our Lordes Bodie neither a gifte bearinge an Image of the true gifte nor bearinge any desâ—â—ription of the Passions of our Sauiour him selfe as it were in a Table but the true gifte it selfe the moste holy Bodie of our Lorde it selfe whiche hathe truely receiued reproches contumelies stripes whiche was crucified whiche was killed Marcus Ephesius though otherwise to be reiected as he that obstinately resisted the determination of the Councel of Florence concerninge the proceedinge of the holy Ghost out of the Sonne yet a sufficient of the Greeke Churches Faithe in this pointe affirminge the thinges offered to be called of S. Basile Antitypa that is the samplers and Figures of our Lordes Bodie bicause they be not yet Perfitely consecrated but as yet bearinge the Figure and Image referreth the Chaunge or Transubstantiation of them to the holy Ghost Donec Spiritus Sanctus adueniat qui ea mutet These giftes offered saithe he be of S. Basile called Figures vntil the holy Ghost come vpon them to chaunge them VVhereby he sheweth the Faith of the Greeke Churche that through the holy Ghost in Consecration the Breade and VVine are so chaunged as they may no more be called Figures but the very Bodie and Bloude of our Lorde it selfe as into the same chaunged by the comminge of the holy Ghoste VVhiche change is a chaunge in substance and therefore it may rightly be termed Transubstantiation whiche is nothinge elles but a turninge or chaunginge of one Substance into an other Substance The B. of Sarisburie This Cyrillus Hierosolymitanus is an Olde Authour newely sette foorthe I wil not cal his credite into question notwithstandinge many of his considerations be very muche like to M. Hardinges iudgement in this Article that is to say like Accidens sine Subiecto A shewe of woordes without Substance He seemeth bothe in woordes and sense fully to agree with Chrysostome Oecumenius and other Gréeke Fathers that neuer vnderstoode this M. Hardinges Newe Religion He shutteth vp the Hearers bodily eyes wherewith they sée the Breade and Wine and boroweth onely the Inner eies of their mindes wherewith they may sée the very Bodie and Bloude of Christe whiche is that Breade that came from Heauen And herein notwithstanding his woordes be quicke violent the more to sturre and enflame the hartes of them vnto whom he speaketh yet he him selfe in plainest wise openeth cleareth his owne meaninge For thus he writeth Ne consideres tanquam Panem Nudum Panis Eucharistiae non est amplius Panis Simplex Nudus Consider it not as if it were Bare Breade The Breade of the Sacramente is no lenger Bare and Simple Breade Whiche woordes are naturally resolued thus It is Breade how be it not onely bare Breade but breade and some other thinge elles biside So where they of M. Hardinges side are woonte to saye Papa non est Purus homo The Pope is not a Bare man I trowe their meaninge is not That the Pope is no man but onely that he is a man yet besides that hath an other Capacitie aboue the condition and state of common men Of these woordes of Cyrillus we maye wel reason thus by the waye The Sacrament is not onely or Bare Breade Therefore it is Breade al be it not onely Bare Breade And thus the same Cyrillus that is brought to testifie that there remaineth no Breade in the Sacramente testifieth moste plainely to the contrary that there is Breade remaininge in the Sacrament And although this answeare of it selfe might séeme sufficient yet good Christian Reader for thy better satisfaction I praye thée further to vnderstande that as this Cyrillus speaketh here of the Sacrament of Our Lordes Bodie Bloude euen so and in like phrase and forme of woordes he speaketh of the Oile that they calle Holy of the Water of Baptisme and of other Ceremonies Of the Oile he writeth thus and further by the same expoundeth his meaninge touching the Sacramente Vide ne illud putes esse Vnguentum tantùm Quemadmodum enim Panis Eucharistiae post Sancti Spiritus Inuocationem non ampliùs est Panis Communis sed Corpus Christi sic Sanctum hoc Vnguentum non ampliùs est Vnguentum Nudum neque Commune sed est Charisma Christi Beware thou thinke not this to be Oile onely For as the Breade of the Sacrament after the Inuocation of the Holy Ghoste is no lenger Common Breade but the Bodie of Christe so this Holy oile is no lenger Baâ—e or Common Oile but it is the Grace of Christe By these woordes there appeareth like change in the one as in the other As the Oile is the Grace of Christe so is the Breade the Bodie of Christe and as the Nature and Substance of the Oile remaineth
autem Fides vestra postulat instruenda Panis est Corpus Christi The thinge that you see is Breade whiche thinge your eies doo testifie But touchinge that your Faith woulde be instructed of the Breade is Christes Bodie in suche sorte and sense as is saide before Samona Methonensis and Cabasilas are very younge to be alleged or allowed for Doctours As for Marcus Ephesius he seemeth wel to brooke his name For his talke renneth altogeather ad Ephesios For where as S. Basile in his Liturgie after the Woordes of Consecration calleth the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie a Token or a Signe of Christes Bodie this Doctour Marcus imagineth of him self that S. Basile speaketh thus of the Breade before it be Consecrate A very Childe woulde not so Childishely haue gheassed at his Authours meaninge Yet M. Hardinge herein seemeth not muche to misselike his iudgement Howe be it he knoweth that the Breade before Consecration is neither Sacrament nor Signe of Christes Bodie no more then any other common bakers Breade Otherwise it should be a Signe and signifie nothinge and a Sacramente before it were Consecrate and made a Sacramente Yet D. Steuen Gardiner seemeth to consider better and more aduisedly of the mater For he thinketh it likely that Basiles Liturgie was disordred and that sette bihinde that shoulde haue benne before that one ignorant Simple Scribe corrupted al those bookes throughout the whole worlde M. Hardinge saithe S. Basile calleth the Breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Signe or Token before it be Perfitely Consecrate As if there were two sortes of Consecration the one Perfite the other Unperfite And yet he knoweth it is commonly holden in the Schooles that the very beginning and ende of Consecration is wrought not by degrées but in an Instant Thus Consecration is no Consecration No Sacrament is a Sacrament That is a Signe is no Signe that is no Signe is a Signe Bookes be corrupted and disordred That commeth after that shoulde goe before and that is before that shoulde come after And yet al these shiâ—tes wil scarsely serue to healpe out a Common Erroure M. Hardinge The .7 Diuision Sithe for this poynte of our Religion we haue so good auctoritie 181 and beinge assured of the infallible faithe of the Churche declared by the testimonies of these woorthie Fathers of diuers ages and quarters of the worlde wee may wel say with the same Churche against M. Iuel that in this Sacrament after Consecration there remaineth nothinge of that whiche was before but onely the accidentes and shewes without the substance of Breade and wine The B. of Sarisburie The certaintie of this Article resteth onely vpon the most vncertaine grounde of Transubstantiation The Determination whereof for so muche as it is not muche more then thrée hundred yéeres olde nor necessarily geathered of the force of Goddes Woorde as Duns him selfe confesseth nor euer anywhere receiued sauinge onely in the Churche of Rome therefore is neither so Infallible as M. Hardinge maketh it nor so Ancient nor so Catholique Time wil not suffer me to say so muche as might be saide to the contrary S. Paule acknowledgeth very Breade remaining stil in the Sacrament and that suche Breade as may be Diuided and Broken whiche woordes cannot without Blasphemie be spoken of the Bodie of Christe it selfe but onely of very Material Breade Christe likewise after Consecration acknowledgeth the remaininge of very Wine and that suche Wine as is pressed of the grape For thus he saithe I wil drinke no more of this Generation of the Vine Chrysostome saithe In similitudinem Corporis Sanguinis Christus nobis Panem Vinum secundum ordinem Melchisedech ostendit in Sacramento Christe shewed vs not Accidentes or Qualities but Breade and VVine in the Sacramente accordinge to the order of Melchisedech as a Likenesse or Figure of his Bodie and Bloud Againe he saith Christus quando hoc Mysterium tradidit Vinum tradidit Non bibam inquit ex hac Generatione Vitis quae certè Vinum producit non Aquam Christe when he deliuered this Mysterie deliuered not Shewes or Accidentes but VVine Christe saithe after Consecration I wil no more drinke of this Generation of the Vine Doubtlesse the Vine bringeth foorthe VVine and not Water Cyrillus saithe Christus credentibus Discipulis Fragmenta Panis dedit Christe gaue to his Faithful Disciples Fragmentes or Peeces of Breade I passe by S. Cyprian S. Augustine Gelasius Theodoretus and other Ancient and Holy Fathers accordinge vnto whose moste plaine Woordes and Authorities if there be Breade remaininge in the Sacrament then is there somewhat els bisides Accidentes What M. Harding may say that saith so much it is easy to see but that Shewes and Accidentes hange emptie without the Substance of Breade and Wine none of the Olde Fathers euer saide M. Hardinge The .8 Diuision And this is a matter to a Christian man not harde to beleeue For if it please God the almightie Creator in the condition and state of thinges thus to ordeine that substances created beare and susteine accidentes why may not he by his almightie power conserue and keepe also accidentes without Substance sithe that the very Heathen Philosophers repute it for an Absurditie to say Primam causam non posse id praestare solam quod possit cum secunda that is to say that the first cause whereby they vnderstande God cannot doo that alone whiche he can doo with the seconde cause whereby they meane a Creature The B. of Sarisburie Cicero saith A simple Poâ—te when he cannot tel howe to shifte his maters imagineth some God suddainely to come in place a litle to astonne the people and there an ende So M. Hardinge findinge him self muche encumbred with his Accidentes is faine to bringe in God with his whole Omnipotent Power to holde them vp Children in the Scholes are taught to knowe that an Accident hath no Beinge without a Subiecte Which rule beinge otherwise euermore true hath Exception as M. Hardinge saith onely in this Sacrament wherein be the Accidentes and Shewes of Breade and Wine and yet no Subiecte For they are not in the Breade bicause as he saith that is gonne nor in the Aier for that cannot be seene nor in Christes Bodie for that is not rounde c. So there is a white thinge yet nothinge is white And a rounde thinge yet nothinge is rounde Therefore for as muche as these Accidentes neither are hable to stande alone nor haue any subiecte there to reast in for that cause M. Harding saith they be susteined by the Power of God One saith Nec Deus intersit nisi dignus vindice nodus Inciderit Neuer bringe foorth any God in a Tragedie to plaie a parte onles it be vpon some occasion of greate mater meete for a God to take in hande S. Paule saith Deus portat omnia verbo virtutis suae God beareth al thinges by the Woorde of his power And
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
speakinge onely of the Holy Communion and not one woorde of the Priuate Masse Al these thrée Authorities touche onely one Prieste and as it appeareth by the Glose onely twoo Ministrations at the vttermoste Thus hath M. Hardinge failed bothe in the computation of the yéeres and also in the number of his Masses Yet must this be defended emonge the reste bee the profanation thereof neuer so horrible and who so euer dare wishe a reformation herein muste be no better then a Heathen and a Publicane O how muche better had it béene for M. Hardinge either to haue passed the mater ouer in silence or plainely and simply to haue confessed his errour FINIS THE FOVRETEENTH ARTICLE OF ADORATION OF IMAGES The B. of Sarisburie Or that Images were set vp in the Churches to the intent the people might woorship them M. Hardinge The .1 Diuision That Images were set vp in Churches within sixe hundred yeeres after Christe it is certaine but not Specially either then or sithens to the intent the people mighte woorship them The intent and purpose hath beene farre other but right Godly as shal be declared VVherefore the imputinge of this entent to the Catholike Churche is bothe false and also sclaunderouse And because for the vse of Images these Newe Maisters charge the Churche with reproche of a newe deuise breache of Gods â—ommaundement and Idolatrie I wil here shewe Firste the Antiquitie of Images and by whome they haue beene allowed Secondly to what entent and purpose they serue Thirdly how they may be woorshipped without offence The B. of Sarisburie This Article of Images may be easily passed ouer bothe for that the weight thereof is not great and also for that M. Hardinge as his woonte is hath purposely dissembled the mater that was in question and diuised other fantasies that were not touched Wherein notwithstandinge he vse large discourses and make great shewe yet in the ende as it shal appeare he concludeth nothinge I graunt Images were erected in some Churches within sixe hundred yéeres after Christe al be it neither so rathe as it is pretended nor without muche repininge of Godly men and great contention But M. Hardinge of his modestie once againe calleth vs Newe Maisters so as he woulde cal Moses if he were now aliue or muche rather God him selfe For this Doctrine is Goddes Doctrine and not ours And therefore S. Augustine saithe Huiusmodi Simulachrum Deo nefas est in Christiano Templo collocare In a Christian Churche to erecte suche an Image vnto God resemblinge God to an olde Man it is an Abomination And Epiphanius the Bishop of Cyprus entringe into a Churche and findinge there a Uele hanged vp and the Image of Christe painted in it tare it a sunder and pulled it downe bicause it was donne as he writeth him selfe Contra authoritatem Scripturarum contrary to the Commaundement of Goddes Woorde Againe he saithe Huiusmodi vela contra Religionem nostram veniunt Suche veles so painted are contrary to our Christian Religion And againe Haec scrupulositas indigna est Ecclesia Christi populis qui tibi crediti sunt This Superstâ—tion is vnmeete for the Churche of Christe and vnmeete for the people that is committed vnto thee S. Augustine saithe It is Abomination Epiphanius saithe It is contrary to the Scriptures and contrary to Christian Religion Vnmeete for the Churche of Christe and vnmeete for the people of God How be it M. Hardinge perhaps wil suffer these twoo to passe in the numbre of his Newe Maisters And al be it by these Fathers iudgement it is plaine that by settinge vp of Images Goddes Commaundement is broken yet yt may the better appeare by comparinge Goddes Woordes and M. Hardinges Woordes bothe togeather God saithe Thou shalt make to thee selfe no grauen Image M. Hardinge saithe Thou shalt make to thee selfe grauen Images God saithe Thou shalt not fal downe to them nor woorship them M. Hardinge saithe Thou shalte fal downe to them and woorship them Now iudge thou good Reader whether this be a breache of Gods CoÌ„maundement or no. Uerily M. Hardinge in the first entrie hereof saith thus Images are not specially set vp to thintent the people maie woorship them The sense whereof must needes be this Images are set vp to th end to be woorshipped althoughe not specially to that ende But an Image is a Creature and no God And to honour a Creature in that sort is Idolatrie Therefore by M. Hardinges owne confession Images are set vp to be vsed to Idolatrie althoughe not Specially to that ende How be it by this simple Distinction of General and Special Idolatrie is easy to be excused M. Hardinge The .2 Diuision Concerninge the antiquitie and original of Images they were not first inuented by man but 201 coÌ„maunded by God brought into vse by Tradition of the Apostles allowed by Authoritie of the holy Fathers and al Councelles and by custome of al ages sith Christes being in the Earthe VVhen God would the Tabernacle with al fourniture thereto belonginge to be made to serue for his honoure and glorie he commaunded Moses amonge other thinges to make two Cherubins of Beaten golde so as they might couer both sides of the propitiatorie spreadinge abroade their whinges and beholdinge them selues one an other their faces tourned toward the Propitiatorie that the Arke was to be couered withal Of those Cherubins S. Paul speaketh in his Epistle to the Hebrâ—wes VVhiche Images Beseleel that excellent workeman made at the commaundement of Moses accordinge to the instruction by â—od geuen Againe Moses by the commaundement of God made the Brasen Serpent and set it vp on high for the people that were hurt of serpentes in wildernes to beholde and so to be healed In the Temple also that Salomon buylded were Images of Cherubins as Scripture sheweth Of Cherubins mention is made in sundry places of the Scriptures specially in Ezechâ—el the Prophet cap. 41. Iosephus writeth of the same in his thirde and eight booke Antiquittaum Iudaicarum The Image of Cherubins representeth Angels and the woorde is a woorde of Angelical Dignitie as it appeareth by the thirde Chapter of Genesis where we reade that God placed Cherubins before Paradise after that Adam was cast forth for his disobedience The B. of Sarisburie M. Hardinge doubteth not to deriue the fâ—rst Inuention of his Images from God him selfe euen as rightly and with as good Faith as he deriueth his Masse from Christe and his Apostles or his Holy Water from the Prophete Elizeus or the Cardinalles hatte from S. Hierome Onles perhaps he wil reason thus God saith â—howe shalt not make vnto thee selfe any graueÌ„ Image nor the Likenes of any thinge And Accursed be the man that maketh â—n Image And CoÌ„founded be al they that woorship Images Ergo God commaunded Images to be made Yf he can auouche his Images by suche warrantes then doubtles
obseruinge of the Gospel and for the keepinge of the Feaste of the true and firme Easter and for thy reuerent and pure Image whiche thy holy Apostles haue leafte to me by Tradition to haue and keepe for a representation of thine Incarnation Then quod our Lorde if this be the mater for whiche thou arte inuaded and set against be not dismaied be of good comforte in harte and minde being assured hereof that who so denieth Easter or my cleane Image I shal deny him before my heauenly Father and his chosen Angels And he that suffereth persecution with me for keepinge of Easter the same shal also be glorified with me Hast not thou heard what I commaunded Moyses the Lawgeuer to doo Make me saide I twoo Cherubins iâ— the Tabernacle of the Testimony to be a prefiguration or foretokening of my Image c. The B. of Sarisburie I trowe This good Olde Monumente of Antiquitie hath laine longe in the dust at Uerona with M. Hardinges Amphilochius The Churche piteously bemoaneth her selfe vnto Christe that she is soare persecuted and vexed for his Image Christe to comforte her with al saith Who so denieth mine Image shal be denied before my Father In the ende he confirmeth the vse of suche Images by the Example of the Cherubines Here M. Hardinge to increase some credite to his new Doctour shoulde haue shewed vs when the Churche was thus vexed for hauinge the Image of Christe and whoo vexed her and what kinde of vexation it was and how longe it continewed and in what countrie and when it ceassed The Churche is builte vpon a Mounte her Persequutions cannot be hidden If she euer were thus vexed for hauinge of Images I meane before the time of Athanasius it must néedes appeare If neuer then was she a very Wanton thus to complaine without cause If these threates be true that who so denieth the grauen or painted Image of Christe shal be denied before God the Father then must Epiphanius the Bishop of Cyprus and Serenus the Bishop of Massilia both Godly and Zelous Bishops and a greate number of other godly Learned Fathers that rente brake downe and defaced Christes Images be vtterly denied before God To be shorte to say that God commaunded Moyses to make the golden Cherubines purposely to be Figures of these Images of Wood or Stoane it is a very Fabulous and a Childish fantasie without any grounde how be it good yenough to mainteine and colour a Childishe Doctrine Notwithstanding if there be any weight either in this hidden Athanasius or in his sayeinges then may wee wel coniecture that he vseth this Worde Image in this place not for any suche material forme painted or grauen by mans hande but for the whole Conuersation of the Sonne of God in this mortal life whiche is as muche as Verbum Caro factum est The woorde became Fleashe and is expressed and set foorthe as an Image before our eies in the whole Doctrine and Policie of the Churche as the déepest grounde and very fundation of the Christian Faithe And thus S. Paule saithe Christus est Imago patris Christe is the Image of the Father Otherwise God is Inuisible S. Iohn saithe Noman euer saw God But the Sonne that is in the Fathers bosome he hath reueled the Fathers wil. In his conuersation in the Fleashe as in an Image wee beholde God the Father So in the booke of the Apocalyps Imago bestiae The Image of the Beast is called not any material Image Painted or Grauen but the Doctrine the Seduction the Errours the Lies the Blasphemies the Idolatrie and the whole Conuersation of Antichriste So S. Basile saith Christe called his Fleashe and Bloud the whole Mystical Doctrine of his Gospel whiche he published in his dispensation in the Fleashe So S. Augustine séemeth to saye Eius Passionis Imaginem in Ecclesia Celebrandam dedit He gaue the Image of his Passion to be frequented in the Churche And Pachymeres the Gréeke Paraphrast expoundeth this woorde Imago thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He calleth Pictures the Images or inwarde and deepe considerations of our Mysteries For this Image of Christe the Churche of God was often persecuted This Image as some of the Olde Fathers saye was represented and figured by the Cherubines and vndoubtedly who so euer denieth this Image Christe shal denie him before God his Father This Exposition is agréeable bothe to the tenour of Goddes Woorde and also to the storie of the Time and therefore wée may safely iudge if this were Athanasius in déede that this was his very meaninge Otherwise the common and knowen Athanasius that is extant and abroade writeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inueÌ„tion of Images is of il and not of good And the thinge that hath an il beginning can neuer be iudged good in any thinge as beinge in al respectes and altogeather il This is this holy Fathers moste cleare iudgement not cast vp in corners and hidden in the dust but open to the eies and sight of al the Worlde M. Hardinge The .9 Diuision Of al the Fathers none hathe a plainer testimonie bothe for the vse and also for the woorshippinge of Images then S. Basile whose auctoritie for learninge wisedome and holinesse of life beside antiquitie is so weightie in the iudgemente of al men that al our Newe Maisters laied in balance against him shal be founde lighter then any feather Touchinge this mater makinge a confession of his faithe in an Epistle inueighinge against Iulian the renegate he saithe thus Euen as we haue receiued our Christian and pure Faithe of God as it were by right of heritage right so I make my confession thereof to him and therein I abide I beleeue in one god father almightie God the Father God the Sonne God the Holy Ghoste One God in substance and these three in personnes I adore and glorifie I confesse also the Sonnes Incarnation Then afterwarde S. Mary who accordinge to the Fleashe brought him foorthe callinge her Deiparam I reuerence also the holy Apostles Prophetes and Martyrs whiche make supplication to God for me that by their mediation our moste benigne God be merciful vnto me and graunte me freely remission of my sinnes Then this foloweth Quam ob causam historias imaginum illorum honoro palam adoro hoc enim nobis traditum à Sanctis Apostolis non est prohibendum sed in omnibus Ecclesijs nostris eorum Historias erigimus For the whiche cause I doo bothe honour the stories of their Images and openly Adâ—â—re them For this beinge deliuered vnto vs of the holy Apostles by tradition is not to be forbidden And therefore we set vp in al our Churches their stories Lo M. Iuel here you see a sufficient testimonie that Images were set vp in the Churches longe before the ende of your sixe hundred yeeres and that they were honoured and woorshipped not onely of the simple Christian people but of Bishop
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
vttered Secretely or Alowde he imagineth that by the power thereof the substance of the Breade and Wine is Really and wholy changed into the Substance of the Bodie and Bloude of Christe The vntrueth hereof is manifestly reprooued by S. Augustine S. Chrysostome Theodoretus Gelasius and by the general consente of al the Olde Fathers and is answeared more at large in the tenthe Article of this Booke Certainely this errour neither was euer confirmed in the Latine Churche before the Councel of Laterane in Rome whiche was aboue twelue hundred yéeres after Christe nor euer receiued in the Greeke Churche from the Birthe of Christe vntil this daie M. Hardinge The .2 Diuision The Greekes in the Easte Churche haue thought it good to pronounce the woordes of Consecration Clara voce as we finde in Chrysostomes Masse and as Bessarion writeth Aâ—ta voce that is plainely out Alowde or with a lowde voice Sacerdos Alta voce â—uxta Orientalis Ecclesiae ritum verba illa pronunciat Hoc est Corpus meum The Prieste saithe Bessarion after the rite or manner of the East Churche pronounceth with a lowde voice these woordes This is my Body VVhiche manner of Lowde pronouncinge was thought good to be vsed in the Greeke Churche as it maye be gathered by that Bessarion writeth who beinge a Greeke borne and brought vp in learning amongst the Greekes knewe right wel the order of that Churche to the intent the people might therby for the better maintenaunce of their Faith be stirred and warned to geue token of consente and of beliefe thereto VVhen the Prieste saithe he pronounceth those woordes with a loude voice the people standinge by â— n vtraque parte that is firste at the Consecration of the Body and againe at the Consecration of the Bloude answeareth Amen as though they saide thus Truely so it is as thou saiest For where as Amen is an Aduerbe of Affirminge in Hebrewe in Greeke it signifieth so muche as Truely And therefor the people answearinge Amen to those woordes Verily say they these giftes sette foorthe are the Bodie and Bloud of Christe So we beleeue So we confesse This far Bessarion It is declared by Clement Lib. 8. Constitutionum Apostolicarum that the people saide Amen when the woordes of Consecration had beene pronounced VVhereby we vnderstande that order to haue beene taken by the Apostles The same Custome also may be geathered out of S. Ambrose who saithe thus Dicit tibi Sacerdos Corpus Christi tu dicis Amen hoc est verum Quod confitetur lingua teneat affectus De Sacram. li. 4. ca. 5. The Priest saithe The Body of Christe and thou saiest Amen that is to saye True Holde with thy harte that whiche thou confessest with the tongue He saithe likewise hereof De ijs qui initiantur Mysterijs ca. 9. Frustrà ab illis respondetur Amen c. Amen is answeared in vaine by them who dispute against that whiche is receiued saithe Leo. Sermone 6. De Ieiunio 7. Mensis The B. of Sarisburie It is clearely witnessed by al these doctours against M. Hardinge and the order of the Churche of Rome that the woordes of Consecration were pronounced with a Lowde Uoice and that the People not onely hearde but also vnderstoode and answeared the same Wherefore M. Harding can finde but smal reliefe in these Authorities Uerily in his Churche whiche he so often calleth Ancient and onely Catholique the people neither answeareth nor vnderstandeth nor heareth the woordes of Consecration Thus it appeareth He hath alleged these fiue Doctours in thrée special pointes against him selfe M. Hardinge addeth hereto Amen is as muche as Verum est It is true And therefore the People answearinge Amen confessed thereby that they beleeued the very Real and Substantial Changinge of the Breade into the Bodie of Christe It was needelesse and owt of season to renewe this mater in this place But he thought it better skil to speake from the purpose then vtterly to holde his peace and to saie nothinge First as it is saide before The Latine Churche neuer receiued this newe Beleefe before the Councel of Laterane holden in Rome the Greeke Churche neuer vntil this daie Therefore by M. Hardinges skille the people thus answearinge saide Amen to that thinge that they beleeued not and so Confirmed the Childe eight hundred yeeres and more before it was borne In deede The people saide Amen to that they hearde spoken by the Prieste But the Prieste spake nothinge neither of Real Presence nor of Transubstantiation nor of Accidentes without Subiecte Therefore it is not likely the Peoples answeare had relation to any suche mater Otherwise they should seeme to answeare that thinge that was not spoken The Prieste onely vttered these Woordes of Christe This is my Bodie Whereunto the Greekes make answeare in this sorte as it is recorded in the Councel of Florence Firmiter credimus Verbis illis Dominicis Sacramentum fieri Wee beleue steadfastly that by these woordes of our Lorde there is made a Sâ—cramente Likewise S. Ambrose Post Consecrationem Corpus Christi Significatur After the Consecration the Bodie of Christe is Signified Againe Ante Consecrationem aliud dicitur post Consecrationem Sanguis nuncupatur Et tu dicis Amen hoc est Verum est Before the Consecration it is called an other thinge After Consecration it is named the Bloude of Christe And thou saiest Amen that is to saie It is True So Dionysius writeth vnto Sixtus the Bishop of Rome of one that had benne Baptised emougste Heretiques Gratiarum actionem in Ecclesia audiuit ad illam vnà cum alijs respondit Amen He hearde the Thankesgeuinge in the Churche and to the same togeather with others he answeared Amen So S. Augustine Fratres nostri eadem Sacramenta celebrantes Vnum Amen respondentes Our Brethren resortinge to one Sacramente and answearinge al one Amen This answearinge Amen imported not any suddaine Transubstantiation but a Thankesgeuinge vnto God for our deliuerie by the Death of Christe But Leo saith They answeare Amen in vaine that dispute against the same thinge that they receiue For cleare vnderstandinge of whiche woordes it behooueth thée good Reader to remember that Leo as wel herein as also in sundrie other places bendeth the whole force of his learninge against the Heretique Eutyches whoe 's erroure was this muche like vnto the common erroure that is nowe defended that Christes Bodie after his Ascension was turned wholy into the God-head and so was no lenger a Mannes Bodie Against whiche erroure Leo taketh an argumente of the holy Mysteries wherein the Faithful People as with theire Bodily Mouth they receiue the Mystical Breade and Wine so with their Sprite and Faith they receiue the Bodie and Bloude of Christe and that verily and in Trueth and in witnesse thereof the receiuer saith Amen But saith Leo he saith Amen in vaine that denieth the same thinge that he receiueth That is to saie
againe he saithe Vocatur ipsa Immolatio quae sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed Significante Mysterio The Sacrifice that is wrought by the handes of the Priest is called the Passion the Death the Crucifieinge of Christe not in deede but by a Mysterie Signifieinge And where as M. Hardinge saith further Christe is offered onely in respecte of the presence of his Bodie Neither woulde the Real Presence beinge graunted importe the Sacrifice for Christe was Really Presente in his Mothers Wombe and in the Cribbe where notwithstandinge he was no Sacrifice nor hath M. Hardinge hitherto any waie prooued his Real Presence M. Hardinge The .2 Diuision The two firste manners of the offeringe of Christe our aduersaries acknowledge and confesse The thirde they denie vtterly And so they robbe the Churche of the greattest treasure it hath or maye haue the Bodie and Bloude of our Sauiour Christe once offered vpon the Crosse with paineful sufferinge for our redemption and nowe daiely offered in the blessed Sacramente in remembrance For whiche we haue so many proufes as for no one pointe of our Christian religion moe And herein I am more encombred withstoare then straighted with lacke and doubte more what I may leaue then what I may take VVherefore thinkinge it shal appeare to the wise more skille to shewe discretion in the choise of places rather then learninge in recital of number though we are ouer peartely thereto prouoked by M. Iuelles vauntinge and insolent chalenge I intende herein to be short verily shorter then so large a matter requireth and to bringe for proufe a fewe suche auctorâ—ties I meane a fewe in respecte of the multitude that might be brought as ought in euery mannes iudgement to be of great weight and estimation The B. of Sarisburie Touchinge the Oblation of Christes Bodie wée beléeue Confesse as muche as the Holy Ghost hath opened in the Scriptures Where as M. Hardinge saithe Christes Bodie is offered vp by the Priest vnto God the Father in Remembrance of that Bodie that Christe himselfe offered vpon the Crosse He séemeth not to consider the inconstancie and folie of his owne tale For it is wel knowen to al Creatures not onely ChristiaÌ„s but also Iewes Turkes and Saracenes that Christe was Crucified vpon the Crosse But that Christe should be Sacrificed by a Mortal man Inuisibly and as they saie vnder the Formes of Breade and Wine and that Really and in deede it is a thinge so far passinge the common sense of Christian knowledge that the best learned and wisest of the Ancient learned Christian Fathers coulde neuer know it Therefore this is not onely the proouinge of a thinge knowen by a thinge vnknowen and of a thinge moste certaine by a thinge vncertaine but also the Confirmation of a manifest Trueth by an open Errour Neither doo wée robbe the Churche of God of that most Heauenly and moste comfortable Sacrifice of Christes Bodie But rather wee open and disclose the errours wherewith certaine of late yeeres haue wilfully deceiued the Churche of God Wée know That Christes Badie was rente for our Sinnes and that by his Wounds wee are made whole That Christe in his Bodie caried our Sinnes vpon the Tree And by the Oblation thereof once made vpon the Crosse hath sanctified vs for euer and hath purchased for vs euerlastinge RedemptioÌ„ And That there is none other Name or Sacrifice vnder Heauen whereby wee can be saued but onely the Name and Sacrifice of Iesus Christe I recken who so teacheth this Doctrine leaueth not the Churche of God without a Sacrifice Touchinge the multitude of Authorities wherewith M. Hardinge findeth him selfe so muche encombred the greater his stoare is the more wil wise men require his discretion and skil in the choise His choise wil séeme vnskilful if he allege his Authorities biside his purpose His purpose and promise is to prooue that the Priest hath good warrant to offer vp Christe the Sonne of God vnto his Father Whiche purpose if he neuer vouchesaue once to touche but range abroade as his manner is and roaue idlely at maters impertinent then muste wee needes saie He bewraieth his wante and bringeth his greate Stoare out of credit So shal the offer that is gently made him séeme to stande vpon good and conuenient termes of Trueth and Modestie So shal his stoareful Uaunte of al thinges performing nothinge vnto the wise to vse his owne woordes seeme pearte and insolente M. Hardinge The .3 Diuision The Scripture it selfe ministringe euident proufe for the Oblation of Christe to his Father by the Priestes of the Newe Testamente in the Institution of this Holy Sacrament in the Figure of Melchisedech and in the Prophecie of Malachie the Prophete the auctorities of the Fathers needed not to be alleaged were not the same Scripture by the ouerthwarte and false interpretations of our aduersaries wrested and tourned to a contrary sense to the horrible seducinge of the vnlearned The B. of Sarisburie Alas what toole is there so weake that M. Harding wil refuse to strike withal To prooue his imagined Kinde of Sacrifice he hath brought vs foorthe out of his greate stoare the example of Melchisedâ—k and the Prophecie of Malachie As if he woulde reason thus God saithe vnto Christe Thou arte a Priest for euer accordinge to the order of Melchisedek Or God saithe by the Prophete Malachie A pure Oblation shal be offered vnto mee in euery place Ergo The Priest hath Authoritie and power to offer vp the Sonne of God vnto his Father If he had not had good choise and stoare of Authorities he woulde neuer haue begonne with these But he addeth further as mater of greâ—uance This these plaine Scriptures by the ouerthwarte and false Interpretations of his Aduersaries are wreasted and turned to a contrarie sense and that as he saith to the horrible seducinge of the Vnlearned Doubtlesse here is a very horrible accusation How be it if wée happily had mistaken these places and our errour therein were fully prooued yet should not M. Harding in suche horrible termes reprooue vs for dooinge that thinge once that he his felowes doo so often But by what woordes by what False Interpretation into what peruerse or Heretical Sense haue wee so horribly wreasted these Scriptures M. Harding is wise is eloquente is watcheful is circumspecte is fast addicted vnto his cause he dissembleth and leaueth nothinge that any way may serue his purpose If our Errours be so horrible he should not haue spared them If there be none he should not thus haue touched them If M. Hardinge winke at them who can see them If M. Hardinge know them not who can know them Perhappes he wil say Yee expounde the Prophesie of Malachie sometimes of Praier and sometimes of the Preachinge of the Gospel This was neuer the Prophetes meaninge This is an horrible wreastinge of the Scriptures Thus no doubte M. Hardinge wil say
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
of praier although it be meere superstitious and vtterly without warrant of Goddes woorde yet I confesse it was many wheres receiued and vsed bothe in Gregories time and also longe time before and is auouched of Gregorie by a number of vaine and childishe Fables Touchinge the Sacrifice of the holy Communion he saithe In this Mysterie Christe suffereth againe for our sake In this Mysterie Christe Dieth wee offer vp the Sacrifice of his Passion wee renewe againe his Passion vnto our selues As Christe Suffereth and Dieth and as his Passion and Death is renewed in the holy Communion euen so is he offered and Sacrificed in the same that is to saie as Gregorie expoundeth him selfe by Representation and by Memorie and not Uerily Really or in Deede Touchinge the mater it selfe that standeth in question Gregorie saithe not â–ª neither here nor els where either that the Prieste receiueth the Communion for the rest of his Parishe or that one mannes receiuinge is auailable for an other The Sacrifice that he nameth is nomorâ— the Sacrifice of the Prieste then the Sacrifice of any other of al the People For thus he writeth in the saniâ— Fable â—oâ—ies Mariti vincula soluebantur in Captiuitate quoties ab eius Coniâ—ge oblaâ—â—e fuisseâ— Hostiae pro eius animae â–ª Absolutione The Husband beinge taken prisoner had his 〈◊〉 looâ— sed from him as often as his wife offered vp Sacrifice for his soule The woordes of this supposed Clements by whom M. Hardinge woulde seeme to claime a shewe of greate Antiquitie nothinge touche the thinge that 〈◊〉 â—â—maunded For thus onely he saithe Offerimus tibi Regi Deo c. Wee offâ—◠〈◊〉 vnto thee our God and Kinge accordinge to Christes Institution This Breade and This Cuppe by him renderinge Thankes vnto thee And leste M. Hardinge happen to saie This Sacrifice was Propitiatorie to relieue the soules that were in Purgatorie this Clemens saithe further Offerimus tibi pro â—mnibus qui à saeculis tibi placuerunt Sanctis Patriarchis Prophetis Iustis Apostolis Martyribus Wee offer vnto thee for al holy Sainctes that haue benne from the beginninge of the Worlde Patriarkes Proâ—hetes Iuste menne Apostles and Martyrs I trowe M. Hardinge wil not saie Al these were in Purgatorie And touchinge the receiuinge of the Communion he saithe thus Posteà recipiat Episcopus c. Then let the Bishop receiue and after him the Priestes the Deacons the Subdeacons the Readers the Singers the Religious the Wemen Deacons the Virgins the Widowes the Children and the whole Congregation in order with sobrietie and reuerence without confusion By this Recorde of this Clemens it appeareth that the whole Congregation receiued the holy Communion al togeather eche man for him selfe and not one man for an other Nowe where as M. Hardinge vtterly denâ—ethe that euer any man in his Churche receiued the Sacrament in steede of others as somewhat myslikinge the open folie of the same for shorte trial hereof I remit him bothe to the very practise of his Masse and also to the moste Catholique Doctours of al his Schoole In his Requiem he singeth thus Pro quoruÌ„ memoria Corpus Christi sumitur c. For whoe 's remembrance the Bodie of Christe is receiâ—ed Yf he can happily diuise some vele to shadowe this yet his Doctours be bothe so plaine that they cannot be shifted and also of so good credit that they maie not be refused Certaiâ—ely they haue benne euermore thought to teache the Catholike Doctrine of the Churche Gabriel Biel saith thus Sicut os materialis Corporis c. As the moâ—th of our material Bodie not onely eateth for it selfe but also receiueth susteinance for the preseruatioÌ„ of al other members whiche susteinance is diuided throughout the whole Bodie Euen so the Prieste receiueth the Sacramente and the Vertue thereof passeth into al the members of the Churche and Specially into them that are presente at the Masse Likewise saithe Uincentius de Ualentia The whole Christianitie is one Bodie Knitte togeather by Faithe and Charitie and hauinge in it sundrie members And the Prieste is the mouth of this Bodie Therefore when the Prieste receiueth the Sacramente al the members are refreashed Againe he saithe Nos Communicamus ore Sacerdotis audiendo Missam Wee hearinge Mâ—sse doo Communicate or receiue the Sacramente by the Mouth of the Prieste Likewise Doctour Eckius saithe Populus bibit Spiritualiter per os Sacerdotis The People drincketh Spiritually by the mouth of the Prieste These woordes be plaine and truely reported Whiche beinge true it must needes appeare that M. Hardinges auouchinge the contrary is Untrue So Chrysostome saithe The Olde Heretiques called Marcionitae vsed to Baptize some that were liuinge in the behalfe and steede of others â–ª that were dead And from thence it seemeth they that nowe woulde be counted Catholiques haue deriued their Doctrine in this pointe And that M. Hardinge maie the rather beléeue that sutche folie hath beene vsed let him remember that in his Churche the Bishop when he createth a Reader geueth him euermore this Commission Accipe potestatem legendi Euangelium tam pro Viuis quà m pro Defunctis Receiue thou power to reade the Gospel as wel for the Quicke as for the Dead Therefore M. Hardinge so earnestly denieinge this deniethe the manifeste and knowen trueth and defaceth the credite of his owne Doctours To conclude I maie wel saie as before that M. Hardinge hauinge nothinge to allege touchinge the mater that lieth bitweene vs and in steede thereof fillinge vp his papers with maters impertinente of Praier and Sacrifice hath somewhat abused the patience of his Reader and shewed him one thinge for an other FINIS THE XIX ARTICLE OF APPLICATION The B. of Sarisburie Or that the Priest had then authoritie to applie the vertue of Christes Death and Passion to any man by meane of the Masse M. Hardinge The vertue of Christes Death and Passion is grace and remission of sinnes the appeacing of Goddes wrathe the reconciliation of vs to God deliuerance from the Deuil Hel and euerlastinge damnation Our aduersaries imputinge to vs as though we saide and taught that the Priest applieth this vertue effecte and merite of Christes Death to any man by the meane of the Masse either 232 belye vs of Ignorance or sclaunder vs of malice Verily wee say not so Neither dooth the Prieste applie the vertue of Christes Passion to any man by the meane of the Masse He dooth but applie his praier and his intent of Oblation besechinge almightie God to applie the merite and vertue of his Sonnes death the memorie whereof he celebrateth at the Masse to them for whom he praieth It is God and none other that applieth to vs remission of sinne the Priest dooth but pray for it and by the commemoration of his Sonnes Death mooueth him to applie So as al that the Priest dooth is but by way of petition and Praier
leauinge al power and auctoritie of applieinge to God which praier is to be beleeued to be of moste force and efficacie when it is worthely and deuoutly made in the Masse in the whiche the Priest beareth the person of the whole Churche and offereth his Praier in the Sacrifice wherein the Churche offereth Christe and it selfe through Christe to God VVhiche his 233 praier and deuoute seruice he besecheth to be offered vp by the handes of Angelles vnto the high aultar of God in the sight of the diuine maiestie Of what strength praier made at the Masse is the holy Bishop and Martyr S. Cyprian witnesseth that in al his Bookes neuer once named the Masse where he saieth In the presence of this Sacrament teares craue not in vaine and the Sacrifice of a contrite harte is neuer denied his request The B. of Sarisburie Neither haue wee of ignorance belied M. Hardinges Doctrine nor haue wée of malice sclaundered it but plainely and truely haue reported the same euen as bothe he and his late Doctours haue taught it and as the people in the Churche of Rome hath euerywhere receiued it at their handes But like as in Olde times God commaunded the Philistines to offer vp Golden Mise and Golden Hemeroides to be keapte for euer in Recorde and to witnesse against them in what sorte they had béene plagued for their wickednesse if at any time they shoulde happen afterwarde to denie it Euen so hath God specially prouided that the Monumentes of our Aduersaries olde errours wherof they seeme now to be ashamed should stil remaine in sure Recorde euen in their owne Doctours Bookes to witnesse against them if they should happen as now vpon mislike vtterly to disclaime and denie the same and to force them to confesse that they are the Children of them that haue deceiued the people For whereas M. Hardinge emongest many other woordes wherewith he laboureth to shadow and to darken the case saithe It is God onely and none other that applieth vnto vs the Deathe of Christe and the Remission of our Sinnes Iohannes Scotus one of his most famous and most Catholique Doctours saithe plainely the contrary Non solus Deus distribuit Virtutem Sacrificij sed Sacerdos quoque Not onely God distributeth or Applieth the Vertue of the Sacrifice but the Priest also And Gabriel Biel an other of M. Hardinges Doctours in like sorte saithe The force and effecte of the Sacrifice is Distributed and Applied not onely by God but also by the Priest Onely and Not Onely implie a Contradiction If the one be true the other of necessitie must be false Againe Biel saithe Sacerdotis est determinare Virtutem Sacrificij vt his vel illis indigentibus praemium reddendum per huiusmodi Ecclesiae Sacrificia conferatur It is the Priestes office to determine and limit the Vertue of the Sacrifice that the meede that is geuen by suche Sacrifices of the Churche may be Applied to these or them that stande in neede Whiche thinge â—e prooueth by sufficient example in this wise As the Pope by right of his Supremacie hath power to diuide the Treasure of the Churche whereby he meaneth his Pardons geuinge vnto somme ful Remission of al their sinnes and dispenâ—â—nge with somme other for the thirde parte of their paines and grauntinge vnto some pardon for a certaine number of daies or yeeres as he seeth it may be moste expedient for the deuotion of the people Euen so saithe he may the Priest dispense and diuide the Merites of the Churche and Applie the same to this man or that man as he shal thinke it may stande him in some steede In Summa Angelica it is written thus The Masse is available vnto them vnto whom so euer it pleaseth the Priest to Applie it by his Intention And againe Missa respectu Operis Operati c. The Masse in respecte of the woorke that is wrought is nothinge els but the Applieinge of the Merite of Christes Passion So Vincentius de Valentia a notable Catholique Schooleman of M. Hardinges side Virgo Maria solùm semel aperuit Coelum c. The Virgin Marie neuer but once opened Heauen But the Priest openeth it euery day and at euery Masse Doctour Holcote saithe Quid est celebrare Missam principaliter pro aliquo R. Est applicare Missam Iohanni quòd sit quaedam satisfactio apud Deum pro anima Iohannis 〈◊〉 indigeat What is it to say Masse principally for any man He answeareth It is the Applieinge of the Masse vnto Iohn to be a certaine Satisfaction for him before God If Iohn stande in neede of it And withal he mooueth a greate doubte whether the Priest maye Applie One Masse to Twoo seueral men and neuerthelesse satisfie for them bothe And Biel saithe that certaine the better to healpe the Priestes memorie taught him to Applie his Masse throughout al the Cases of Declenson As for example Nominatino A Masse for him Selfe Genitiuo A Masse for his Father and Mother Datiuo A Masse for his Founders or Benefactours Accusatiuo A Masse for his Enimies or Accusers Vocatiuo A Masse for sinners and Infidelles Ablatiuo A Masse for his Backebiters and Sclaunderers Of these thinges M. Hardinge séemeth now to be ashamed notwithstanding it were of late the Catholique and General Doctrine of his Churche Uniuersally taught by Holcote in Englande by Uincentius in Spaine By Biel in Fraunce by Angelus in Italie Or rather by al these and al others through the whole Churche of Rome Hereof grewe suche Marchandise and Sale of Masses that the House of God was become a Denne of Théeuâ—â— Therefore M. Hardinge hauinge no other defense for al these folies but onely to cast of al that can be saide of our side as malitious and ignorante surmises sheweth him selfe litle to haue considered the state of his owne Churche and in the impatience of his heates to speake against vs what him liketh and so to spice his errour bothe with ignorance and with malice But for Resolution hereof and some shorte satisfaction of the Reader it behooueth vs to vnderstande That it is not the Prieste but God onely it is that Applieth vnto eche man the Remission of his Sinnes in the Bloude of Christe not by meane of the Masse but onely by the meane of Faithe S. Iohn saithe He that beleeueth in the Sonne of God hath a witnesse in him selfe S. Augustine saith HolocaustuÌ„ Dominiâ—ae Passionis eo tempore offert Vnusquisque pro peccatis suis quo eiusdem Passionis Fide dedicatur Then doothe euery man offer the Sacrifice of Christes Passion for him selfe when he is dedicated in the Faithe of Christes Passion So saithe the Olde learned Father Origen Siclo Sancto comparandus est nobis Christus c. VVith the Holy Siâ—le wee must buie Christe that may put away our Sinnes The Holy Sicle beareth the fourme of our Faithe For if thou bringe Faithe as
the Price thou shalt receiue the Remission of thy sinnes Likewise againe he saithe Christus factus est Hostia Propitiatio pro peccatis Quae Propitiatio ad Vnumquenque venit per viam Fidei Christe is made the Sacrifice and Propitiation for Sinne. Whiche Propitiation commeth or is applied to eche man not by the Masse but by the waye of Faithe This is the moste certaine and vndoubted Application of the Merites and Deathe of Christe S. Paule saith God hath set Christe to be our Reconciler through Faitâ—e by the Mediation of his Bloud FINIS THE XX. ARTICLE OF OPVS OPERATVM The B. of Sarisburie Or that it was then thought a sounde Doctrine to teache the people that the Masse ex Opere Operato that is euen for that it is saide and donne is hable to remooue any parte of our Sinnes M. Hardinge The .1 Diuision In deede the Doctrine vttered in this Article is false and derogatorie to the Glorie of our Sauiour Christe For thereby the honour of Christes Sacrifice whereby he hath once satisfied for the sinnes of al shoulde be transferred to the woorke of the Prieste whiche were greate wickednes and detestable blasphemie And therefore we wil not require M. Iuel to yelde and subscribe vnto this Article For we graunte this was neuer thought a sounde doctrine within sixe hundred yeeres of Christes Ascension nor shal be so thought within sixe thousande yeeres after the same of any man of sounde beleefe 234 Neither hath it beene at any time taught in the Catholike Churche how so euer it liketh our aduersaries to charge the Scholastical Doctours with the sclaunderous reporte of the contrary For it is Christe onely and none other thinge that is able to remoue our sinnes and that hath he done by the Sacrifice of his body once done vpon the Crosse. Of whiche Sacrifice once performed vpon the Crosse with sheddinge of his Bloude this vnblouddy Sacrifice of the Aulter whiche is the daily Sacrifice of the Churche commonly called the Masse is a sampler and a commemoration 235 in the whiche we haue the same Body that hanged on the Crosse. Neither is it a sampler or commemoration onely but the selfe same Sacrifice whiche was offered on the Crosse a sampler or commemoration in respect of the manner for that it is done without bloud sheddinge the selfe same for that the thinge which is offered is the same that was offered on the Crosse. And where as we haue nothinge of our selues that we may offer vp acceptable to God we offer this his Sonnes Body as a moste acceptable Sacrifice beseechinge him to looke not vpon our woorthines our acte or worke but vpon the face of Christe his deere Sonne and for his sake to haue mercie vpon vs. And in this respecte we doubte not this blessed Sacrifice of the Masse to be vaileable and effectual ex opere operato that is not as M. Iuel interpreteth for that the Masse is saied and done referringe Opus Operatum to the acte of the Prieste not so but for the woorke wrought it selfe whiche God him selfe worketh by the Ministerie of the Prieste without respecte had to his merite or acte whiche is the Body and Bloude of Christe whose breakinge and sheddinge is in this mystical Sacrifice so farre as the holy Ghost hath thought expedient for maÌ„nes behâ—ofe represented shewed and recommended to memorie VVhiche Body and Bloude when it is 236 accordinge to his commaundement offered vp to God is not in regarde of our woorke but of it selfe and of the holy Institution of his onely begoten Sonne â–ª a most acceptable Sacrifice vnto him bothe for quicke and Dead where there is no stoppe nor lette to the contrarie on the behalfe of the receiuer The Dead I meane suche onely as through Faithe haue recommended them selues to the redemption wrought by Christe and by this Faithe haue deserued of God that after their departure hence as S. Augustine saithe this Sacrifice might profite them The B. of Sarisburie These woordes Opus Operatum Opus Operans Opus Operantis as they are strange and Barbarous so are they not founde neither in the Scriptures nor in the Olde Doctours nor in any Ancient Councel but haue béene lately diuised by Certaine Newe Scholastical Doctours of M. Hardinges owne side who notwithstandinge cannot yet wel agrée vpon their owne diuise nor can certainely tel vs what they haue founde Opus Operantis some of them cal the VVoorke and woorthinesse of the Prieste But Innocentius â— â–ª rather calleth Opus Operantis The Prieste him selfe Likewise aboute these Woordes Opus Operatum they haue made muche a dooâ— and yet are not wel resolued of it what it shoulde be Scotus and Biel saie It is the Consecration the Oblation and the Receiuinge of the Sacramente Gerson saithe It is the VVoorde of the Creatour and the power of the Holy Ghost Pigghius saithe It is the wil of God that appointed the Sacramente to this purpose Gropper of Colaine saithe It is the Bodie of Christe How be it it were harde to saie either that Christes Bodie is a Woorke or that any Woorke is Christes Bodie It were a pointe of Maisterie to make al these coâ—trary Resolutions agrée in one Thus it fareth euermore where as menne shoote without a marke How be it if neither M. Hardinge nor any other of his felowes for him be hable to finde these woordes Opus Operatum in any Ancient Doctour or Councel then notwithstandinge the greate multitude of his Woordes my Assertion standeth stil true But if he and others of his side haue maineteined this Doctrine euen in suche sorte as I haue vttered it then by his owne Confession they haue deceiued the worlde by wicked and blasphemous Doctrine to the greate Derogation of the Glorie and Crosse of Christe And for as muche as M. Hardinge séemeth nowe to blushe at his owne Termes and therâ—fore beginneth to shunne and to shifte the same by vaine and friuolous expositions it shal not be amisse to open the true meaninge thereof bothe by the Olde Recordes of the Ancient Writers in whose daies the like folie began to growe and was then reprooued and also by the plaine woordes of M. Hardinges owne allowed Doctours S. Augustine saithe There were some in his time that thought and taught the people that if a man had béene Baptized and had once receiued the Communion notwithstandinge he liued wickedly and mainteined Heresies and wilful Doctrine yet he coulde not be condemned onely bicause he was Baptized and had once receiued the Holy Communion which thinge now is called Opus Operatum Chrysostome saithe Mulieres parui pueri pro magna custodia ad collum suspeÌ„dunt Euangelia VVeemen and yonge Children for greate safetie hange the Gospel at their neckes They thought the Gospel it selfe and of it selfe coulde saue them from al missehappes not bicause thei beléeued in it but onely bicause it was
hanged or tied aboute them And this is also Opus Operatum So there were certaine in Olde times that of mere superstition vsed to Minister the Communion vnto the Dead and to laie the Sacramente in the mouthes of them that were departed as S. Benet also caused the Sacramente to be laide vpon a dead womans breaste thinkinge that the very outwarde Ceremonie therof without Faithe or inwarde motion of the partie might be sufficient to doo her good Whiche also is called Opus Operatum Euen in S. Paules time there were certaine that of like superstition beganne to Baptize the Dead which thinge also continued a longe while after as maie appeare by the Councel of Carthage They thought the very outwarde woorke of Baptisme it selfe onely bicause it was donne without any further motion of the minde was sufficient to remit their sinnes This Olde errour our Aduersaries of late yéeres haue taken vp and made it Catholique bearinge the People in hande that their Masse it selfe ex Opere Operato Onely of it selfe and bicause it is saide is auaileable for the Remission of their Sinâ—es Thus they expounde their owne dreame Ex Opere Operato id est ex ipsa Consecratione Oblatione Sumptione Venerabilis Eucharistiae Ex opere Operato Is as muche to say as for the very Consecration and oblation and Receiuinge of the Reuerende Sacramente In Manipulus Curatorum whiche not longe â—â—thence was thought to be a Booke moste necessary for al personnes and Curates as conteininge al necessarie Doctrine for the Churche of God it is written thus Opus Operatum est actus exercitatus circa Sacramentum sicut Opus operatum in Baptismo est Inspersio vel Immersio Aquae prolaâ—io verborum And therefore Cardinal Caietane at Augusta in Germanie requiringe Doctour Luther to recante this Article saide thus Fides non est necessaria accessuro ad Eucharistiam Paithe is not accessary for him that wil receiue the Sacramente Meaninge thereby that the very Sacrament it selfe onely bicause it is ministred is sufficient although the receiuer be vtterly voide of Faith And therefore the Bishoppes in the late Councel of Tridente haue determined thus Si quis dixerit per Sacramenta Noâ—ae Legis non conferri Gratiam ex Opere Operato sed Fidem Solam Diuinae Promissionis sufficere ad Graâ—iam consequendam anathema sit If any man saye that Grace is not geuen by the Sacramentes of the New Testament euen for the woorke that is wrought but that Faithe onely of the Heauenly promise is sufficient to atchieue Grace accursed be hee Likewise Gabriel Biel Hoc Sacrificium in illis pro quibus offertur non praeexigit vitam Spiritualem in actu sed in potentia c. This Sacrifice in them for whom it is offered requireth not a spiritual or godly life in acte and in deede but onely in possibilitie Neither is this against the saieinge of S. Augustine VVho vvil offer the Bodie of Christe but onely for them that are the members of Christe For thus wee vnderstande it That the Oblation is made for the Members of Christe when it is made for any that may be the Members of Christe And therefore Cardinal Caietan notwithstanding that he had spoken against Doctour Luther in open Conference to the contrarie confesseth a general errour therein in his time For thus he writeth Vnde in hoc videtur Communis multorum Error quòd putant hoc Sacrificium ex solo Opere Operato habere certum meritum vel certam satisfactionem quae applicatur huic vel illi Wherefore herein appeareth the Common Errour of many that thinke that this Sacrifice euen of the woorke that is wrought hath a certaine Merite or a certaine Satisfaction that may be applied to this man or that man This of late yéeres was the Schooledoctours Catholique meaninge touching these New Termes of their owne inuentinge whiche now M. Hardinge and his Felowes are faine for shame to colour ouer with some finer Uetnishe Hereof good Christian Reader maiest thow iudge how aptely this Doctrine may stande with the Glorie and Crosse of Christe Now touchinge these woordes Oblation and Sacrifice with the shew wherof M. Hardinge thinketh it good skil to dasâ—e and to abuse the eâ—es of the simple First where he saithe A Mortal man offereth vp the Sonne of God in deede and verily vnto his Father and that Christ CoÌ„maunded suche a Sacrifice to be made He knoweth him selfe it is bothe a greate vntrueth and also a manifest and a wilful blasphemie And further where he addeth That the same Sacrifice so offered is available for the Dead onlesse there be some stoppe or let in the Receiuer This is a very vaine and vnaduised folie For Children know that the Dead can neither receiue the Sacrament nor make let or stoppe against the receiuinge of the same Therefore this addition might haue beene better surueied ere it came abroade In deede S. Augustine hauinge â—ccasion somewhat to touche the state of the Faithful departed saithe that the Praiers of the liuinge beinge either â—oined with Almosededes or made at the time of the holy Communion at whiâ—he time the Deathe of Christe is laide open before vs and therefore our minde the more enflamed to deuotion may vs auailable for the Dead How be it S. Augustine herein compareth the Sacrifice of the Holy Communion with the Sacrifice of almosegeuinge and in that behalfe of relieuinge the Dead maketh either equal with the other But for this presente it is néedeles hereof to make farther treatie For M. Hardinge wel knoweth this is none of the Articles wée haue nowe in question But certaine it is that S. Augustine neither here nor els where euer mooued one woorde of Opus Operatum that nowe so mightily is defended M. Hardinge The .2 Diuision But to speake of this matter more particularly and more distinctly the terme Masse may be taken two waies Either for the thinge it selfe whiche is offered or for the acte of the Prieste in offeringe of it If it be taken for the thinge it selfe that is offered whiche is the Body of Christe and is in this respecte of the Scholastical Doctours called Opus Operatum no man can iustely denie but that it remooueth and taketh away sinne For Christe in his Fleashe crucified is our onely Sacrifice our onely Price our onely Redemption whereby he hath merited to vs vpon the Crosse and with the Price of his Bloude hath bought the Remission of our Sinnes and S. Iohn saithe he is the propitiation for our sinnes So Oecumenius saithe Caro Christi est propitiatorium nostrarum iniquitatum The Fleashe of Christe is the propitiation for our iniquities And this not for that it is offered of the Prieste in the Masse specially but for that he offered it once him selfe with sheddinge of his Bloude vpon the Crosse for the redemption of al. VVhiche Oblation done vpon the
facite in meam commemorationem inuenies quòd ista est commemoratio sola quae propitium faciat Deum If thou looke to that commemoration whereof our Lorde saithe Doo this in my Remembraunce or in commemoration of mee thou shalte finde that this is the onely commemoration that maketh God merciful S. Augustine saithe thus Nemo melitis praeter Martyres meruit ibi requiescere vbi hostia Christus est Sacerdos scilicet vt Propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyres to reste there where Christe is bothe the Hoste and the Prieste 238 he meaneth to be Buried vnder the Aulter to the intent they mighte atteine Propitiation by the Oblation of the Hoste But here to auoide prolixitie in a matter not doubteful I leaue a number of places whereby it may be euidently prooued that the Masse is a Sacrifice propitiatorie in this degree of propitiation bothe for the Quicke and the Dead the same not beinge specially denied by purporâ—e of this Article Thus we haue declared as we mighte superficially treatinge of this Article that the Masse is a Sacrifice Propitiatorie bothe Ex Opere operato that is throughe the merite of Christes Body that suffered on the Crosse whiche is here Opus Operatum and is by Christe through the ministerie of the Prieste in the Masse offered Truly but in Mysterie and also Ex opere operante that is through the dooinge of the Prieste if he haue the Grace of God and so be acceptable but in a farre lower degree of Propitiation whiche is called Opus operans or Opus operantis And this is the doctrine of the Churche touchinge the valour of the Masse Ex Opere Operato whereby no parte of Christes Glorie is impaired The B. of Sarisburie Touchinge the woorthinesse of the Prieste whiche they cal Opus Operantis it appeareth M. Hardinge coulde partely be contented to make it equal with the Sacrifice of Christe were it not that it shoulde seeme too greate presumption For thus he saithe So wee shoulde make the Prieste Goddes piere and his acte equal with the Passion of Christe And therefore they saie A wicked Priestes Masse is as good and as meritorious in this respecte as a good Priestes Masse for that the woorthinesse of the woorke hangeth nothinge of the woorthinesse of the Prieste Notwithstandinge S. Hierome seemeth to saie farre otherwise Impiâ— agunt in Legem Christi putantes Eucharistiam imprecantis verba facere non vitam They doo wickedly againste the Lawe of Christe thinkinge it is not the Life but the Woorde of the Minister that maketh the Sacramente And likewise Irenâ—us saithe Sacrificia non sanctificant hominem sed Conscientia eius qui offert sanctificat Sacrificium pura existens The Sacrifice doothe not sanctifie the Man but the Conscience of the Prieste beinge vpright and pure doothe sanctifie the Sacrifice In like manner Gabriel Biel his owne Doctour saithe Videant ne si peccato obnoxij offerant â—it illorum Oblatio quasi eius qui victimat filium in conspectu Patris néue rursus Crucifigant Filium Dei Let them take heede leaste if they Sacrifice beinge in Sinne their Oblation be like vnto the Oblation of him that slaieth the Childe in the sighte of the Father and leaste they Crucifie againe the Sonne of God Uerily of wicked Priestes God saithe Maledicam benedictionibus vestris That you Blisse I wil Curse Touchinge S. Augustine and Origen that here are brought in for a countenance if these Ancient Holy Fathers were nowe aliue they woulde blushe to heare their tales thus reported Origens woordes if it mighte haue pleased M. Hardinge to haue layde them out whole and at large without clippinge as he founde them bothe woulde haue béene cleare and plaine in them selfe and also woulde haue soone shaken downe al this whole frame of Opus Operatum For he neither speaketh of the Masse nother promiseth Remission of Sinnes for any thinge that is donne in the Masse but onely and wholy for the Sacrifice of Christes Bodie vpon the Crosse. His woordes be these Si redeas ad illum Panem qui de Coelo descendit dat huic mundo vitam illum Panem propositionis hoc est Christum ipsum quem proposuit Deus propitiationem per Fidem in Sanguine eius si respicias ad illam Commemorationem de qua dicit Dominus Hoc facite ad meam Commemorationem inuenies quòd ista est Commemoratio sola quae propitium faciat hominibus Deum Yf thou turne to that Breade that came downe from Heauen and geueth life to this worlde I meane that Shewebreade that is Christe him selfe whome God hath appointed to be a Propitiation by Faithe in his Bloude and if thou beholde that Remembrance whereof the Lorde saithe Doo this in Remembrance of mee thou shalt finde that it is this Remembrance onely that is to saie The Bodie of Christe Crucified and the price of his Bloude thus Remembred that maketh God merciful vnto menne Nowe let M. Hardinge indifferently iudge whether these woordes be likely to prooue his Opus Operatum or any other thinge belonginge vnto his Masse The place of S. Augustine is yet muche plainer For as he toucheth none of al these M. Hardinges fantasies so he speaketh onely of the Innocentes and Blissed Martyrs that were slaine onely for the Testimonie of Christe VVhose Soules S. Iohn saith lie vnderneathe the Aultar of God not in Earthe as M. Hardinge fansieth but in Heauen For thus he writeth Vidi sub Ara Dei animas occisorum propter Verbum Dei propter Testimonium Iesu c. I sawe vnder the Aultar of God in Heauen the Soules of them that were slaine for Goddes VVoorde and for the Testimonie of Iesus VVhat thinge is there either more reuerende or more Honorable then to reaste vnder that Aultar in Heauen in whiche Sacrifices are made and Oblations are offered vnto God and wherein no mortal man but the Lorde him selfe is the Prieste For so it is written Thou arte a Prieste for euer after the Order of Melchisedek It is righte not that the Bodies but that the Soules of the Iuste shoulde remaine vnder the Aultar bicause that vpon that Aultar in Heauen Christes Bodie is offered And wel it is that Iuste menne doo there require reuengeance of their Bloude where as Christes Bloude for sinners is poured out Immediatly after this he intermedleth somewhat touchinge Aultars or Communion Tables in the Earthe For thus he addeth further Conuenienter igitur quasi pro quodam Consortio ibi Martyribus Sepultura decreta est vbi Mors Domini quotidiè celebratur c. Therefore vpon good discretion and in some token of Felowship Martyrs burials are appointed in that place here in Earth where the Lordes Death is daily remembred As the Lorde him selfe saithe As often as ye shal doo these thinges ye shal set foorthe my
Deathe vntil I come I meane that they that died for the Lordes Deathe may reaste vnder the Mysterie of his Sacramente After this he returneth againe to the Soules of the Blissed Martyrs vnder the Aultar in Heauen Legimus plaerósque Iustorum Abrahae sinibus refoueri c. VVee reade saithe S. Augustine that many Iuste menne are refreashed in Abrahams bosome and that many are in the pleasures of Paradise Yet noman deserued better then the Martyrs to reaste there in Heauen where as Christe is bothe the Sacrifice and the Priest I meane that they may enioye Goddes fauoure by the offeringe of that Sacrifice and may receiue the Blissinge and Ministerie of that Prieste Hereby it is plaine that S. Augustine speaketh of Heauen and not of Earth nor of Purgatorie Of the Soules receiued abooue and not of the Bodies buried beneathe For al these thinges S. Iohn by Reuelation sawe in Heauen And for proufe hereof S. Augustine addeth further Inter coeteros igitur Martyres quos sub Ara Dei consistere praedicamus etiam beatas illas Infantum lactentium pro Christo priâ—itias Martyrum laudemus Therefore emongest the reste of the Martyrs whome wee saie to be vnder the Aultar of God in Heauen let vs commende those blissed firste fruites of suckinge Infantes that were Martyrs for Christe This is S. Augustines plaine and vndoubted meaninge But M. Hardinge to serue his turne is faine of Soules to make Bodies of Ioie to make Paine and of Heauen to make Purgatorie And yet in al this greate a doo findeth neither Opus Operatum nor his Masse Thus is it lawful for these menne to carrie aboute and to vse their Readers Touchinge the substance of this Doctrine whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike notwithstandinge it were not longe sithence generally receiued bothe in schooles and Churches and counted Catholique Origen that Ancient learned Father writeth thus Quod sanctificatur per Verbum Dei per Obsecrationem non sâ—apte natura sanctificat vtentem Nam id si esset sanctificaret etiam illum qui comedit indignè Domino The thinge that is Sanctified by the Woorde of God and by praier of his owne Nature or Ex Opere Operato Sanctifieth not him that vseth it For otherwise it shoulde sanctifie him that eateth vnwoorthily of the Lorde Againe he saithe Assiduitas Communicationis alia similia non ipsae sunt Iustitiae sed conditurae habentur Iustitiarum Res autem Spirituales quae ex se ipsis Iustitiae sunt dicuntur Iudicium Misericordia Fides The often vsinge of the Communion and other like thinges be not righteousnesse it selfe of it selfe or of the woorke that there is wrought but onely the seasoninge and settinge foorthe of righteousnesse But the Spiritual thinges whiche be righteousnesse it selfe are called Iudgement Mercie and Faithe So S. Hierome Ne quis confidat in eo solo quòd Baptizatus est aut in esca Spirituali vel potu putet Deum sibi parcere si peccauerit Let noman presume of this thinge onely that he is Baptized nor let him thinke that God for Receiuinge the Spiritual Meate or drinkinge the Spiritual Cuppe Ex Opere Operato wil pardonne him if he offende So S. Augustine Non ait Mundi estis propter Baptisma quo loti estis sed propter Verbum quod locutus sum vobis Christe saithe not Ye are Cleane for the Baptismes sake wherewith ye are wasshed but for the VVoordes sake that I haue spoken vnto you And againe Foelix Venter qui te portauit c. Blissed is that woombe that bare thee But Christe answeared Naie Blissed be they that heare the VVoorde of God and keepe the same That is to say My Mother whome ye cal Blissed thereof is Blissed for that shee keepeth the VVoorde of God Likewise againe Materna propinquitas nihil Matri profuisset nisi Foelicius Christum in Corde quà m in Carne gestasset The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al onles she had more blissedly carried Christe in her Harte then in her Bodie Uerily to asscribe Felicitie or Remission of Sinne whiche is the Inwarde Woorke of the Holy Ghoste vnto any manner Outwarde Action what so euer it is a Superstitious a grosse and a Iewishe errour Origen of the Sacramente of Circumcision writeth thus Circuncisionis nisi reddatur ratio nutus tantùm est Circuncisio opus mutum Onles there be a reason yelded of the meaninge of Circumcision it is but an Outwarde Shewe and a dumme laboure and auaileth nothinge And touchinge the vse and order of the Holy Mysteries Christe saithe not Doo this for Remission of your Sinnes but Doo this in my Remembrance The Onely and euerlasting Sacrifice for Sinne is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature and Substance of our Fleash at the Right Hande of his Father and euermore maketh intercession for vs and is the onely Sacrifice and Propitiation for our Sinnes What so euer Doctrine is contrary to this Doctrine is Wicked and Blasphemous and as M. Hardinge hath confessed iniurious to the Glorie and Crosse of Christe FINIS THE XXI ARTICLE OF LORDE AND GOD. The B. of Sarisburie Or that then any Christian man called the Sacramente his Lorde and God M. Hardinge The .1 Diuision This woorde Sacrament as is declared before is of the Fathers taken two waies 239 Either for the onely outward formes of Breade and VVine whiche are the holy Signe of the very Body and Bloude of Christe present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes and also of the very Body and Bloude of Christe 240 verily Present 240 whiche S. Augustine calleth the Inuisible grace and the thinge of the Sacrament 240 And Ireneus calleth it Rem Coelestem the Heauenly thinge as that other Rem Terrenam the Earthly thinge Taken the first waie As emonge the learned Fathers it was neuer taken No Christen man euer honoured it with the name of Lorde and God For that were plaine Idolatrie to attribute the name of the Creatour to the Creature But taken in the seconde signification As no Ancient Father euer tooke it It hath alwaies of Christen people and of the learned Fathers of the Churche ben called by the name of Lorde and God And of right so ought it to be for elles were it impietie and a denial of God not to cal Christ the Sonne of God by the name of Lorde and God who is not onely in trueth of Fleashe and Bloude in the Sacrament after whiche maner he is there Ex Vi Sacramenti but also the inseparable coniunction of bothe Natures in vnitie of person Ex necessaria concomitantia VVhole Christe God and man That the holy Fathers called the Sacrament taken in this sense Lorde and God I might prooue it by many
Iuel promiseth to geue ouer and subscribe if any one may be founde Now wee shal see what trueth is in his woorde The B. of Sarisburie I doubt not but by these few wel considered it may easily appeare vnto the discrete Reader that none of al these Ancient Fathers neither Ireneus nor Origen nor Cyprian nor Chrysostome nor Ambrose nor Augustine nor Cyrillus for ought that may appeare by their woordes euer called the Sacrament either Lorde or Christe or Diuine substaÌ„ce or God or Him Self or the Woorde of God or their God notwithstandinge M. Hardinge hath taken some paines by guileful Translations and vnaduised asseuerations to make some appearance of the same S. Hierome saithe Falsi testes sunt qui non eodeÌ„ sensu dicta proferunt quo dicuntur They that reporte woordes in other sense then they were spoken are false witnesses M. Hardinge The .10 Diuision In the weighing of this doctrine of the Churche litle occasion of wicked scoffes and blasphemies against this blessed Sacrament shal remaine to them that be not blinded with that grosse and fonde errour that denieth the inseparabilitie of Christe but affirmeth in this Mysterie to be present his fâ—eashe onely without Bloud soule and godhead VVhiche is confuted by plaine Scriptures Christe raised from the dead now dieth no more Rom. 6. He suffereth him selfe no more to be diuided 1. Cor. 1. Euery sprite that loseth Iesus this is Antichriste 1. Ioan. 4. Hereof it foloweth that if Christe be verily vnder the forme of Breade in the Sacrament as it is other where sufficiently prooued then is he there entier and whole Fleashe Bloude and Soule whole Christe God and man for the inseparable vnion of bothe natures in one person VVhiche mater is more amply declared in the Article of the Adoration of the Sacrament The B. of Sarisburie In the ende M. Harding confirmeth this Doctrine by the Confutation of an errour whiche for the noueltie and strangenesse of it may easily seeme to be his owne and therefore ought of right to be called M. Hardinges errour For I beléeue it was neuer neither defended nor imagined by any other He surmiseth there be some that either haue saide or els may saie that Christes Fleashe is present Really in the Sacrament how be it deade and bloudlesse and vtterly voide bothe of Soule and Godheade This is a new errour neuer tamed or touched before this time As for vs wee doo constantly beléeue and confesse that Christe the very natural Sonne of God receiued our Fleashe of the Blissed Uirgin that where so euer that Fleashe is there is also bothe the Godheade and the Soule Of this vndoubted truth M. Hardinge geathereth an impertinent Conclusion For thus he reasoneth If Christe be verily vnder the Fourme of Breade in the Sacrament then is he there intiere and whole God and Man In deede the first being graunted the rest must needes folow But how is M. Harding so wel assured of the first What olde Doctour or Ancient Father euer taught him that Christes Bodie is Really and fleashly present vnder these Formes or Fantasies of Breade and Wine If the learned Fathers saie so it were good to shew it If they saie not so it is greate shame to pleade it Uerily al that M. Hardinge hath yet saide is not hable to prooue it Now good Christian Reader for thy better satisfaction in this case beinge so daÌ„gerous wherin who so erreth is an Idolater knoweth not God it may please thee briefely to consider bothe the Ancient godly Fathers vndoubted iudgement touching this Sacrament and also the ancient order and vsage of the same First concerninge the iudgement of the Fathers in this behalfe S. Chrysostome saithe In vasis sanctificatis non verum Corpus Christi Sed Mysterium Corporis Christi continetur In the Holy vessels not the very or true Bodie of Christe but the Mysterie of Christes Bodie is conteined S. Augustine saith Interrogo vos Fratres dicite mihi quid plus videtur vobis Corpus Christi an Verbum Christi Si vultis verè respondere hoc dicere debetis quòd non sit minus Verbum Dei quà m Corpus Christi I demaunde of you this question my Brethren answeare mee VVhether thinke you is greater the Bodie of Christe meaning thereby the Sacrament or the Woorde of Christe If ye wil answeare truely this must yee say that the VVoorde of God is no lesse then the Bodie of Christe S. Hierome saith Ego Corpus Iesu Euangelium puto â–ª Et quamuis quod Christus dicit qui non manducat meam CarneÌ„ c. possit intelligi de Mysterio tameÌ„ veriùs Corpus Christi Sanguis â—ius Sermo Scripturarum est I take the Bodie of Jesus to be the Gospel And al be it these woordes of Christe He that eateth not my Fleashe c. may be taken of the Sacrament yet in truer sense the Woorde of the Scriptures is the Bodie and Bloude of Christe Likewise saithe Origen Quòd si circa Corpus Christi seruandum tanta vtimini tautela quomodò putatis minoris esse periculi VerbuÌ„ Dei neglexisse quà m Corpus eius Yf ye take suche heede in keâ—pinge the Sacrament whiche is called the Bodie of Christe how can you thinke there is lesse danger in despisinge the Woorde of God then there is in despisinge the Sacramente that is called the Bodie of God It the Sacrament were in deede and Really the Bodie of Christe and so our very Lorde and God thus to compare it with a Creature and to make it inferiour vnto the same as S. Augustine S. Hierome Origen and other godly Fathers doo it were greate blasphemie S. Augustine saithe Plus est vnus Deus quà m vnus Baptismus Neque enim est Baptismus Deus Sed ideò magnum aliquid est quia Sacramentum est Dei One God is more then one Baptisme For Baptisme is no God But yet is Baptisme a greate thinge bicause it is a Sacramente of God Origen that greate learned Father saith Ille Panis qui sanctificatur per Verbum Dei Obsecrationem iuxta id quod habet materiale in ventrem abit in secessum eijcitur The Breade that is sanctified by the Woorde of God and by praier touchinge the Material parte of it whiche is the Sacramente entreth into the Belly and passeth into the draught These woordes were horrible to be spoken if the Sacrament in deede were Christe and God S. Ambrose expoundinge these woordes of Christe Geue vs this day our dayly Breade saith thus Hodiè dat nobis hunc Panem quem ipse quotidiè Sacerdos CoÌ„secrat suis Verbis Possumus ipsum Dominum accipere qui ait Ego sum Panis vitae Euen this day Christe geueth vs this dayly Breade that is the Sacrament whiche he him selfe beinge the Priest doothe dayly Consecrate with his owne woordes Wee may take the same dayly Breade also for our
Substance of Breade and Wine remaineth stil in the Sacramente of Christes Bodie But yf this accordinge to M. Hardinges iudgemente be an Heresie then must al the Olde Fathers and Doctours of the Churche be condemned for Heretiques For Gelasius saithe There remaineth stil in the Sacramente the Nature or Substance of Breade and Wine Chrysostome saithe The Nature of Breade remaineth in the Sacramente as before Theodoretus saithe The Breade remaineth in his former Nature and Substance In priori Natura Substantia S. Augustine saithe Quod videtis Panis est The thinge that ye see is Breade He saithe not It seemeth Breade but it is no Breade It is onely the Accidente the Fourme and the Shewe of Breade but Panis est It is in deede and Verily Very Breade But I trowe bothe these and al other like Anciente learned Fathers must by M. Hardinges Decrée be taken for Newe Maisters and condemned for Heretiques This is that knotty greate Blocke whiche to riue and rente vp M. Hardinge hath diuised a ioyly substantial stronge yron wedge made of Accidentes God knoweth a simple and a Childishe instrument and yet muche like to the rest of his tooles How be it God be thanked the Churche of God was hable to confounde and to cleaue a sunder al manner Heresies twelue hundred yéeres togeather without any of these wedges M. Hardinge The. 2. Diuision Yet this matter hath not so muche ben taught in open audience of the people as debated priuately betwene learned men in Schooles and so of them set foorth in their priuate writinges wherein if some perhappes through contention of wittes haue ben either ouer curious or ouer bolde and haue ouer shotte the marke or not sufficiently confirmed the point they haue taken in hande to treate of or through ignorance or fauoure of a parte haue in some thinge swarued from reason or that meaning whiche holy Churche holdeth it is greate vncourtesie to laie that to our charge to abuse their ouersightes to our discreadite and to reproue the whole Churche for the insufficiencie of a fewe The B. of Sarisburie For excuse hereof M. Hardinge saithe This Doctrine serued onely for the Schooles and had no place emonge the People But so likewise did the reste of al their Doctrine For it was euer their greatest policie to keepe their learninge in the Schooles and to see that the People should knowe nothing S. Hierome saith Eadem in Veteri in Noua Haeresi seruatur Fides vt aliud populi audiant aliud praedicent Sacerdotes They keepe one Faithe bothe in the Olde Heresie and in the Newe The People heare one thinge and the Priestes teache an other And certainely as their Religion was vsed happy was the poore people that knewe least of it S. Hilaries woordes maie very aptly be applied vnto them Sanctiores sunt aures plebis quà m corda Sacerdotum There is more holinesse in the eares of the People then in the hartes of the Priestes How be it coÌ„trary to M. Hardinges euasion other Doctours of his owne forme Antoninus Gabriel and others seeme to publishe the same as a General Doctrine Common not onely to the Schooles but also to the whole Churche and nomore touchinge the Prieste then the simplest of the People And verily yf the Sacramente be God in deede and that not a God for euer but onely to last for a season whiche is the purporte of M. Hardinges Doctrine why shoulde not al the People vnderstande when it beginneth to be God how longe it contineweth God when it is God when it is no God how longe they maie Adoure it without danger when they maie safely leaue of Adoure nomore For duringe the time it is God who so Adoureth it not is wicked godlesse and who so Adoureth it when it is no God committeth Idolatrie and Adoureth a Creature in steede of God Therefore the certainetie hereof notwithstandinge M. Hardinges contrary iudgemente seemeth as necessary for the People as for the Prieste But here it appeareth M. Hardinge is halfe ashamed of his owne Scholastical Catholique Doctours For he confessethe That either of mere ignorance or of affection and fauoure of partes they haue sometime swaâ—ued bothe from common Reason and also from the sense of the Catholique Churche This maie stande wel for a Maxima as one of the greatest truethes of M. Hardinges whole booke Notwithstandinge these Doctours vtteringe sutche pointes of learninge were neuer thought to publishe their owne priuate fantasies but rather the Catholique Doctrine of the Uniuersal Romaine Churche Neither was there either Bishop or Cardinal or Pope or Councel that euer condemned them for the same M. Hardinge The .3 Diuision Now concerninge this Article whether we are able to auouche it by sutche auctorities as M. Iuel requireth or no it shal not greatly force The credite of the Catholique Faithe dependeth not of olde proufes of a fewe newe controuersed pointes that ben of lesse importaunce As for the people they were taught the trueth plainely when no Heretique had assaulted their Faith craftely 248 The doctrine of the Churche is this The Bodie of Christe after due Consecration remaineth so longe in the Sacrament as the Sacramente endureth The Sacramente endureth so longe as the formes of Breade and VVine continewe Those formes continewe in their integritie vntil the other accidentes be corrupted and perishe As if the colour weight sauour taste smel and other qualities of Breade and VVine be corrupted and quite altered then is the forme also of the same annichilated and vndone And to speake of this more particularly sith that the substance of Breade and VVine is tourned into the substance of the Body and Bloude of Christe as the 249 Scriptures auncient Doctours the necessary consequent of trueth and determination of holy Churche leadeth vs to beleeue if suche change of the Accidentes be made whiche shoulde not haue suffised to the corruption of Breade and VVine in case of their remaindre for suche a change the Body and Bloude of Christe ceaseth not to be in this Sacrament whether the change be in qualitie as if the colour sauour and smel of Breade and VVine be a litle altered or in quantitie as if thereof diuision be made into suche portions in whiche the nature of Breade and VVine might be reserued But if there be made so great a change as the nature of Breade and VVine should be corrupted if they were present then the Body and Bloude of Christe doo not remaine in this Sacrament as when the colour and sauour and other qualities of Breade and VVine are so farre changed as the nature of Breade and VVine mighte not beare it or on the quantities side as if the Bread be so smal cromâ—â—ed into duste and the VVine dispersed into so smal portions as their formes remaine no longer then remaineth no more the Body and Bloude in this Sacrament Thus the Body and Bloude of Christe remaineth
in this Sacrament so longe as the formes of Bread and VVine remaine And when they faile and cease to be any more then also ceaseth the Body and Bloud of Christe to be in the Sacrament For there muste be a conuenience and resemblaunce betweene the Sacramentes and the thinges whereof they be Sacramentes whiche done away and loste at the corruptions of the formes and Accidentes the Sacramentes also be vndone and perishe and consequently the inwarde thinge and the heauenly thinge in them conteined leaueth to be in them The B. of Sarisburie I cannot imagine wherefore M. Hardinge should so often telle vs that the people in the Primitiue Churche was taught plainely For as nowe in his Churche of Rome al thinges of purpose are drowned in darknesse the simple people suffered to knowe nothinge no not the meaninge of the Sacramentes whiche of al other thinges should be moste plaine For briefely to open some parte of the Mysteries whiche euery of the simple vnlearned People may not knowe marke I beseeche thée good Christian Reader how plainely they haue determined the manner of Christes beinge in the Sacrament Thomas of Aquine that most famous of al the Schooledoctours writeth thus In Corpore Christi in Sacramento non est distantia partium ab inuicem vt oculi ab oculo aut Capitis à pedibus sicut est in alijs Corporibus organicis Talis enim distaÌ„tia parâ—ium est in ipso Corpore Christi vero sed non prout est in Sacramento Quia sic non habet Quantitatem dimensiuam In the Bodie of Christe in the Sacramente there is no distance of partes one from an other as bitweene eie and eie or eie and eare or heade and feete as it is in other natural Bodies For suche a distance there is in the True Bodie of Christe but not as it is in the Sacramente For so it hath no dimension of Quantities Out of which woordes the Reader may geather by the way that the True Bodie of Christe is not in the Sacramente O what a Christe haue they diuised for them selues He hath neither Quantitie nor Proportion of Bodie nor distance of partes he is neither longe nor shorte nor rounde nor broade nor thicke nor thinne his eies his eares his heade his feete are al in one Yet is this the very Proportion and stature of Christes Bodie euen as he walkte vpon the Earthe and euen as he was naâ—leâ— vpon the Crosse. And leaste any man should stagger hereat and stande in doubte this mater is ouerlookte and considered in the Decrees by the Canonistes by these woordes Sed secundum hoc videtur quòd vbi pars est ibi est totum secundum hoc videtur quod pes nasus sunt coniuncti quod non credo By this it appeareth that where as the parte is there is the whole and that Christes foote and his nose are bothe togeather But I cannot â—â—leeue that So clearely and plainely these menne are woonte to teache the people I passe ouer the reste of their Doctrine Sometimes their Accidentes haue power to nourishe Sometimes the same Accidentes are partes of the Substance sometimes Substance muste be an Accidente Sometimes Accidentes muste be Substance To be shorte thus of Night they make Daie and of Daie they make Night They are nowe ashamed of their owne Doctours that lately were in highest roome and as it befelle sometime vnto them that enterprised the Tower of Babylon one of them vnderstaÌ„deth not an others language And therefore now their buildinge is at a staie This is the simplicitie and plainesse of M. Hardinges Churche It is an easier mater for the simple people to goe to Heauen then for him and his felowes to agrée wel and thorowly of the waie Here M. Hardinge without either Scripture or Coâ—ncel or Doctour hath inâ—erlarded a longe Fable of his owne whiche notwithstandinge as he saithe is the Doctrine of the Churche But miserable is that Churche that hathe neither Scripture nor Councel nor Doctour to approue her Doctrine Firste he imagineth That Christes Bodie is Really in the Sacramente so longe as the Sacramente is a Sacramente Againe by the tenoure and force of his Doctrine Yf Christes Bodie once departe awaie then is the Sacramente nomore a Sacramente Thus this Doctrine turneth rounde If it be a Sacramente then is Christes Bodie there yf Christes Bodie be there then is it a Sacramente So simply and plainely they teache the people O happy are they that haue sutche Maisters Further he saithe The Substance of the Breade and VVine is Really changed into the Bodie and Bloude of Christe And this he auoucheth by Scriptures without woordes and by Doctours without names Afterwarde he keepeth greate Mutes aboute Qualities and Quantities Howe far the coloure or sauoure or other qualities of the Breade maie be altered and into howe smal mites the Breade maie be crommed for these be his owne woordes and yet neuerthelesse Christes Bodie continewe in it No doubte a very plaine and comfortable and a sauery Doctrine for the people S. Ambrose S. Augustine S. Hierome S. Chrysostome and other learned Fathers traueiled far and deepely withe great studie S. Paule was lifted vp into the thirde Heauen yet none of them coulde vnderstande it In the ende he saithe There must be a conuenience and a Resemblance bytweene the Sacramente and the thinges whereof it is a Sacramente For example As Water dooth washe and refreashe our Bodies so by Resemblance wée are taught in the Water of Baptisme that Christes Bloude dooth washe and refreashe our Soules And as our bodies be Feadde by material Breade so in the holy Communion wée are taught by like Resemblance that our soules are Feadde with the Bodie of Christe Sutche conuenient Likenesse there is bitweene the Sacramente and the thinge that is Represented by the Sacramente But what sutche Resemblance or Likenesse can M. Hardinge imagin herein to further his fantasie Wherein are his Accidentes like vnto Christes Bodie Or wherein is Christes Bodie like vnto his Accidentes â–ª Wil he saie that the Accidentes of Breade doo nourishe and increase the Substance of our bodies Or that our soules liue so by Christes Bodie as our bodies liue by Accidentes If he leaue this Resemblance of Feedinge and Nourishinge what other Resemblance can he finde O howe muche better were if for M. Hardinge simply and plainely to confesse that as wel for this Article as for the rest he is vtterly destitute not onely of the Scriptures but also of General Councelles and Anciente Fathers and hath nothinge to allege but onely certaine vaine imaginations of his owne M. Hardinge The .4 Diuision Here because many of them whiche haue cutte them selues from the Churche condemne the Reseruation of the Sacrament and affirme that the Body of Christe remaineth not in the same no longer then duringe the time whiles it is receiued alleâ—ginge against Reseruation the example of the Paschal Lambe in the olde lawe wherein nothinge
offered him selfe in his Bodie likevvise in Heauen in deede and verily before God his Father And these ye cal necessary pointes of the Christian Faithe These are the contentes of your Booke this is the substance of your proufes Thus I feare mee ye know ye dally and deale not plainely thus ye know ye abuse the patience and simplicitie of your Reader And did you imagin M. Hardinge that your Booke shoulde passe onely emonge children or that it shoulde neuer be examined and come to trial or did you thinke that onely with the sounde hereof ye should be hable to beate downe and to vanquishe the trueth of God As for your Eloquence and furniture of woordes as it serueth wel to make the mater more salehable in the sight of the simple so it addeth but smal weight vnto the Trueth VVise men are leadde with choise of mater not with noice of woordes and trie their golde not onely by the sounde whiche often deceiueth but also by the touche stoane and by the weight Although your Eloquence may woorke miracles in the eares of the vnlearned that cannot iudge yet it cannot turne neither water into VVine nor Darknesse into Light nor Errour into Trueth There is no Eloquence there is no coloure against the Lorde VVhere as it likâ—th you so bitterly as your manner is to calle vs Heretiques and to say VVee sit in the Chaire of Pestilence and that the people learneth of vs dissolution of manners and libertie of the Fleashe and vvalketh vtterly vvithout sense or feare or care of God It standeth not with your credite thus with manifest vntruethes and common sclaunders to enuegle your Reader Balach when he sawe he coulde not preuaile against the people of God by force of armes he began to raile against them and to curse them thinkinge that by suche meanes he shoulde preuaile But it is not alwayes Heresie that an Heretique calleth Heresie Athalia when she vnderstoode that Ioas the right Enheritour of the Crowne of Iuda was proclaimed Kinge flewe in her furie into the Temple and cried out Treason Treason Yet was it not Kinge Ioas but she her selfe that had wrought the Treason The Arian Heretiques called the true Christians that professed the Faithe of the Holy Trinitie sometime Ambrosians sometime Iohannites and sometime Homousians allowinge onely them selues to be called Catholiques The Valentinian Heretiques condemned al others as Grosse and Earthly and them selues onely they called Ghostly The sheepe oftentimes seemeth to straye without the folde whiles the VVoulfe lurketh and praieth within â— Verily M. Hardinge who so hateth the intolerable oultrage of your Abuses and pitieth the miserable seducinge and mocking of the people and mourneth for the Reformation of the House of God and desireth to treade in the steppes of the Ancient Catholique Godly Fathers whose Doctrine and ordinances ye haue forsaken and with al submission and humilitie of minde referreth the whole iudgement and order hereof vnto the vndoubted VVoorde of God he may not rightly be called an Heretique Touchinge loosenesse of life I marueile ye can so soone forgeate either your Churche of Rome where as S. Bernarde saide in his time From the Heade to the Foote there vvas no parte vvhole Or the Popes Holinesse owne Palace where as the same S. Bernard saith Mali proficiunt boni deficiunt The vvicked grovv forevvarde the godly goe backevvarde Verily wee haue neither Stewes nor Concubines nor Corteghianes sette out and deckte as Ladies nor Priestes nor Prelates to waite vpon them as by your owne frendes Confession there are in Rome There is no Vertue but wee auaunce it there is no Vice but wee condemne it To be shorte a light wanton emongest vs if she were in Rome might seeme Penelope Ye saye There are nonâ— but a fevv light vnstable personnes of 〈◊〉 side And therefore of good wil and frendship ye counsel mee to returne to you againe But a fewe say you and the same vnstable and light personnes Surely M. Hardinge if you coulde beholde the woonderful woorkes that God hath wrought in the Kingedomes of Englande Fraunce Denmarke Polonia Suecia Bohaemia and Scotlande and in the noble states and Common VVeales of Germanie Heluetia Prussia Russia Lituania Pomerania Austria Rhetia Vallis Tellina c. ye woulde not greately finde fault with the number nor thinke that they whom it hath pleased GOD in al these Kingedomes and Countries to calle to the knowledge and feelinge of his holy Gospel are so fewe And if ye coulde also consider the extremitie and crueltie of your side and the abundance of innocente bloude that so constantly hath been yelded for the testimonie of the Trueth ye woulde not so lightly cal them either vnstable or light personnes Certainely they whom you seeme so lightly to esteeme are Kinges Princes Magistrates Councellers and the grauest and greattest learned Fathers of Christendome If it please God of his mercie to blisse and increase that he hath begonne within fewe yeeres ye shal finde but few that wil so lightly be deceiued and folowe you In al Countries they flee from you and forsake you Ye can no lenger holde them but either by Ignorance or by force and Tyrannie The people whom it liketh you to calâ—e Dogges and Swine are neither so beastly nor so vnsensible and voide of Reason but that they are hable now to espie them by whom they so often haue beene deceiued They are hable now to discerne the Truethe from Falshead and the true Shephearde from a stranger and lamente your pitiful case that are so suddainely fallen backe and walter so miserably in your errour VVhere as you in so earnest sorte and with suche protestation of frendship counselmee to leaue Christe and to folowe you as your counsel ioined with Truethe were very holsome so standinge with manifest Vntrueth it is ful of danger and the more vehemente the more dangerous Certainely Heretiques and Infidelles to increase their factions haue euermore vsed the like persuasions But wee may heare no Counsel against the Counsel of GOD. Aristotle sometime saide Socrates is my frende and so is Plato but the frendship of Trueth is best of al. VVee cannot beare witnesse against GOD wee can not say Good is Il and Il is Good Light is Darknesse and Darknesse is Light VVee cannot be ashamed of the Gospel of Christe it is the mighty povver of God vnto Saluation And with whom then woulde ye haue vs to ioine Examine the weight and circumstance of your Councel VVhom should wee flee whom shoulde wee folowe Leaue affection leaue fauour of partes and iudge vprightly VVoulde ye haue vs to ioine with them that haue burnte the VVoorde of God and scornefully câ—lle it a Shippemans hose and a Nose of VVaxe That mainetaine manifest and knowen errours That calle Goddes people Dogges and Swine That say Ignorance is the Mother of true Deuotion That force the people to open Idolatrie That forebidde Lawful marriage and licence Concubines and Common
â–ª Psalm 118. Iohan. 3. Daniel 13. Sozomenus li. 1. Cap. 23. 36. Quest 2. Tria legitima August contra Cresconium Grammaticum lib. 2. cap. 21. Exod. 20. Leuit. 20. Deuteron 18. Hieremiae 4. Matth. 5. Eusebij lib. 6. cap. 8. De Maioritate obedientâ—a Vnam Sanctam Act. 15. Hieremi 4 â–ª Ephe. 5. â—enesis 20. In Edicto Imperat Valentin Martia in Chalced. Con. Acti 3. De Missa publica proroganda De Legibus Senatusconsult loÌ„ga consue Si de De rebus dubijs In ambiguo Hieronym 1. Corinth 11. Chrysost. 2. Corinth 18. In Bulla Leonis 10 Ceâ—son * S. Luke nâ—meth neither 〈◊〉 nor ONâ—LY ¶ In the yere of our Lorde 1414 â–ª The .56 vntrueth Neither S. Augustine nor Bâ—da nor any other auncient Father hathe any such vvoord but rather the contrary Emaus Augustin in câ—tena in 24. Lucâ— Gregor in EuaÌ„gel Hom. 23. Dionys. in 24. Lucae Antonius Iulianus in Postilla maiori Nicolaus Lyra. VVil. VVideford contra VViâ—leuum Lâ—doui Viues in 2â—â— De Ciâ—â—ta Dei Caâ— 26. Iâ—â—â—hius in Hierarchia Dist. 50. Domino Sancto Augustin De Conâ—ensu Euangelâ—starum li. 3. ca. 25. Lyra in Lucamâ— ca. 24. Epiphanius contra Saturnilianos The .57 vntrueth Chrysostome vnderstandeth it of CommoÌ„ meate M. Hardinges Conclusion That the Apostles of Christe committed sacrilege Genes 46. M. Hardinge misreporteth S. Chrysostome The .58 vntrueth S. Paule neuer ministred the Communion so 1. Corinth 10. The .59 vntrueth For immediatly before he saithe The Cuppe of Blissing vvhiche vve Blisse is it not the CoÌ„munion of Christes Bloude M. Hardinge chargeth S. Paule with sacrilege 1. Corinth 10. M. Hardinge misreporteth S. Paules woordes Hieronymus 〈◊〉 1. Corinth 10. De verbor rer significatione 1. Corinth 〈◊〉 Likewise also the Cuppe Tertul. aduersâ—â— Praxâ—am Luc. 24. Hieronymus De Ecclesiasâ—icis scriptoribus Euseb. lib. 3. ca. 25. Egesippus Abdias libro 6. Hieronymus de Ecclesia Scriptoribus VVil. VVideforâ—â—dus contra wicleuum Hieronym ad Rusticum Iustinus Martyr in Apologia 2. This CanoÌ„ is neither sounde in the Greeke nor extant in the firste editioÌ„ noâ— alleged by Gratiaâ— Rufinus libro 1. ca. 6. Canon 18. Ambr. officior lib. 1. caâ— 41. Eutropius Folio 356. Authen De Eccle. diuer capitulus CoÌ„cil Ancyran Can. 2. Bergomen in Honorio Concil Arelaten 1. ca. 15. Nicephor li. 13. ca. 19. Chrysost. epist. 1. ad InnoceÌ„tium Lib. 2. ad Vâ—â—rem The .60 Vntruth StaÌ„ding in the false translating of Tertullian M. Hardinge falsifieth Tertullian Nazian in funere Gorgoniae Amphilochius Cyprian de Lapsis Serm. 5. Conciâ— Caesar-august ca. 3. Paulinus Erasm. in praefatione in Ambrosium Articulo 20. Ecclesias hist. lib. 6. ca. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The buriynge of the Sacrament August Epist. 180â— Hieronym ad Rusticum Iustinus Apologia 2. Theodoret. li. 4. Cap. 11. Good Frydaie The .61 vntruthe VVithout any colour or shewe of trueth Tonstall de Eucharist Concil AransicanuÌ„ 1. li. 1. ca. 4. Socr. li 5. ca. 22â— Innocent 1. ca. 4. Thom. 3. par de Euch. q. 76. ar 2â— Gerson contra Floret li. 4. Tho. 3. par q. 81. ar 4 â–ª Innocent 3. Hugo Cardinal in Euang. secunduÌ„ LucaÌ„ ca. 24. â—leganter Sextâ— Synodus Constantinopol Can. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tonstall de Eucharist Histor. Ecclesi li. 8. ca. 5. in Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in 2. Cor. hom 18. Breade and VVine shifted suddainely into formes Macrobius Plutarchus in Luâ—ullo Athenaeus li. 1. Vinum Archiâ—riclini Nazian in Funere Gorgoniae Hieronym ad Rusâ—â—â—cum Narbonen Concil Altisiodoren Can. 6. Sermone 5. de 〈◊〉 De consecrat dist 4. Can. 4. Si qui apud illos Haereticos M. Hardinge is againste him selfe and speaketh contraries Cypria Sermo 5. De lapsis M. Hardinge allegeth S. Cyprian againste him selfe August De Eccl. Dogma lib. 1. cap. 52. Hieronym coÌ„tra Luciferian Can. 76. Can. 11. Concil Carthag 3. Ca. 6. Concil Toletan 11. Ca. 11. Si quis acceptâ— EucharistiaÌ„ non sumpserit Collatam a Sacerdote Eucharistiam reijciunt De con dist 2. Can. Cum omne crimen De Con. dist 2. Cum omne Augustin ad Quod vult DeuÌ„ â–ª Iuo de diuinis officijs Cassander Iulius commandeth Bothe Kindes contrary to M. Hardinges doctrine The question is of the open ministratioÌ„ in the Churche The .62 vntrueth Christes Institution perteineth as vvel to the people as to the Prieste * These Councelles vvere holdeÌ„ fouretene huÌ„dred and fouretene yeeres aftâ—â— Christ. Matth. 18. VVil. VVidefordus Ad Casulanum Ludo. Viues in 20. lib. De Ciuit. Dei ca. 26. Gelasius Cyprian ad Caecil lib. 2. epist. 3. De Con. dist 2. Can. Comperimus Gelasius vntruely translated by M. Hardinge In Pontificali vâ— citatur in primo tomo Concil in vita Gelasij The Prieste ministringe in One Kinde committeth Sacrilege Vnum idem Hugo Cardinal 1. Cor. 11. Hieronym ad Ephes. li. 2. Ca. 4. Durand li. 4. Ca. 24. Serm. 4. De quadragesima â— Iohan. 4. De Con. dist 2. Comperim In Closa Heretiques the first authours of the halfe Communion Chrysost. in Matthae hom 83. CoÌ„tra Marcion li. 4. Contra Faustum Manich. li. 20. ca. 14. The .63 Vntruth Gelasius neuer beleued so The .64 vntruth No Catholique Congregation euer receiued the Sacrament in One Kinde Gelasius contra Eutychem August contra Epist. Parmeniani li. 3. ca. 2. Irenaeus li. 1. Chrysostom in â— Cor. ho. 18. Eccl. Hiera Ca. 3 Ignatius ad â–ª Philadelphien De Con. dist 2. Quia passus Thom. par 3. q. 80. ar 12. Durand li. 4. cap. 42. Alexan. par 4. q. 55. m. 1. Lynwoode de sum trini Fide Catholi Antoninus Haimo in 1. Cor. 11. Hiâ—rony ad Galat li. 3. ca. 5. Hilarius ad Constantium August Augustin de vnitate Eccle. Ca. 11. Cyprian ad Caecilium lib. 2. 1 pâ—â—â— 3. The .65 vntruth For vnder the Subiection of the Bishoppe of Rome the people for the moste parte praieth in Latin The .66 vntruth This certaintie vvil neuer be proued Lactantius Institution li. 3. ca. 10. Par. 3. quest 183. â—rti 4. M. Harding implieth a contradiction Here M. Hardingâ— vvandreth vainely froÌ„ the purpose In rescripto Hieronymiad 2 Epist. Damasi Papae ad Hieronymum Presbyterum In. 2. proâ—emio commentariorâ— Epist. ad Galat. Lib. Confessionum Cap. â—â— Concil Laodie Canon 59. Concil Cartha 3. Can. 47. In Apologia 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Confessionum li. 9. Ca. 7. b Nazianzen in funebri Oratione De Basilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c In Psalm 65. d Theodoret. li. 2. Cap. 24. Singinge Basil in Epist. ad Clericos Naeocaesarien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dist. 92. In Sancta Roman 1. The. 67. vntruth M. Hardinge is not hable to shew one nation that vnderstoodâ— not their Common Seruice Constitu Apost li. 7. Cap. 46. Lib. de Scriptor Ecclesiasticis Temporib Anronini CoÌ„modi anno Do. 181. The .68 vntruthe For doubtlesse it vvil soonâ— be shevved Barbarous Tongue
contrarywise saith Quid Significat Panis And ansvveareth Corpus Christi In Priorem ad Corin. hom 24. Hebrae 4. August De peccatorum merit Remiss li. 1. ca. 18. August Aduersus Iudaeos ca. 1. Chrysost. hom 12 De Mulâ—ere Cananaea Nazianzen De â—oenitentia Augustin contra Faust. li. 33. ca. 1. De ijs qui â—ysterijs â—itiantur â—â—p 9. Psalm 33. 〈◊〉 collectaâ—eis in 10. 〈◊〉 prioris ad Corint The .245 Vntrueth For S. Ambrose applieth these vvoordes vnto Christe him selfe and not vnto the Sacramente Hieronym ad Paulinum August De Vtilitate Poeniten Augusti contra FaustuÌ„ li. 12. c. 1. Hieronym in Psalm 133. Origen in Caâ—tica homi 2. Fortalitium Fidei lib. 1. Ambros. De illis qui initiantur Myster c. 9. * These vvoordes are spoken not of the SacrameÌ„t but of Christes Bodie it selfe represented by the Sacramente The .246 Vntrueth For Cyril speaketh these vvordes of Christes Bodie it selfe and not of the SacrameÌ„t of Christes Bodie In Iohan. li 4. cap. 15. Iohan. 6. Augustin de Verl Domi. Secund Luc. Sermon 29. Hieronym ad Pamma aduer error Iohan. Hierosolymit Gregor in Iob. li. 7. ca. 4. August in Iohannem tracta 26. Qui manducat mente non qui premit deÌ„te August in IohaÌ„ tracta 59. Augustin De Sermone Domini in monte li. 2. Augustin ad Infantes Citatur a Beda in 1. Corin. 10. Augustin in Iohan. tracta 7 August Confession li. 1. Apocalyp 1. Bernard Super missus est Sermo 3. He liued eleuen hundred yeeres after Christe â–ª in the greate Corruption of the Churche 1. Corin. 1 â–ª Anno Dom. 1117. Bernard in psal Qui habitat De Conuersione Pauli In Canti Canticorum Bernard in Cantica Canti Sermone 28. Chrysostom De Sacerdotio li. 3. Gregori in Iob. li. 27. ca. 6. Hieronym ad Pammachi aduersus error Iohan. Hierosolymitani The. 247. Vntruth For not one of al these vvoordes is applied to the Sacrament Hierony in Matt. ca. 26. The Sacram inferiour to Goddes vvoorde * M. Hardinge hath imagined this errour of him selfe Chrysostom in Opere Imperfecto hom 11. 1. Quaest. 1. Interrogo â—os Hieronym in psalm 147. Veriùs The Sacrament a Creature Origen in Exod. hom 13. Augustin De Vniâ—o Baptismâ— contra Petilianum ca. 5. Origen in Matthaeum ca. 15. Ambrosi de Benedictionth patriarcharum Chrysostom in Opere Imperfecto hom 49. Ambrosi De Saâ—â—cram li. 4. ca. 3. Epiphan in Anchorato Iustinus Martyâ— in Colloquio cum Tryphonâ—â— Cyrill in Iohan. li. 4. ca. 14. Augustin in Iohan. tract 2â— Liturgia Chrysostom Cypria in Concil Cartha ad Quirinum Stella ClericoruÌ„ SermoÌ„ Discipul Ser. 111. Hesychius in Leui. li. 2. ca. 8. Beno Cardinalis Extraâ—â— Iohan. 22 Cum inter In Glosa Anno. 1226. Anno. 1265. Dist. 96. Satis euidenter De Elect. Electi potest In prâ—oemio Clemen Augustinus Steuchus Clemen li. 3. ti 16. Si Dominum Anno Do 1308. Hieronym in Psalm â—1 Augustin in Psalm 3. Ambros. De illis qui initian Myster Ca. 9. Chrysost. in Matthae homi .83 Augustin in Psalm 98. Origen in Leâ—tti homi 7. Vigilius contra â—â—â—ychem li. â— De Con. Dist. 2. Prima Cyrillus in Iohan lib. 11. ca. 3. Augustin in Iohan tracta 26. De Con. Dist. 2. Vt quid Augustin in Iohan tracta 50. Gelasius contrae Eutychem Chrysostom ad Caesarium Theodoretus Dialogo 1. In Sermon ad Infantes Bedâ— in 1. ad Corin. â—â— Hieronym ad Pammachi con error Iohann Hierosolymitani Hilarius contra Auxentium Biel lection 84. Antoninus in 3. par Summae titul 13. The .248 Vntrueth For this is a nevve fantasie and not the Doctrine of the Anciente Churche The Doctrine of the Church â–ª The .249 Vntruthe For neither the Scriptures nor any of the Ancient Doctours c. leadeth vs thus to beleeue August ad BonifaciuÌ„ epist. 23. In. 3. quaest 7â—â— ar 30. De Con. Dist. 2. Vbi pars In Glosa Of reseruation of the Sacrament Exo â—i 1â— Reseruation Ad Caloâ—yrium Arsenoiten Episcopum citat Thomas parte 3. q. 76. The .250 Vntrueth standinge in vntrue and guileful construction Apocalip 18. Origen in 〈◊〉 homil â— Ambros. De Sacramen li. 1. ca. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August contrâ—â—audent li. 3. In. 4. Senten Dist. 1. quae 3. â—uel contrarieth him selfe * By this rule the greattest pointes of M. Hardinges Catholique Religion may vvel come in questioÌ„ Thom. par 3. De Euchar. quae 79. arti 3. Concil Arelaten 3. can 6. Iohan. De Burgo De Custodia Eucharist ca. 10. Alexan. par 4. quaes 45. m 1. â—erson contrâ— Floret lib. 4. Bonauen in 4. Senten dis 13. q. i. e. 4. Senten dis 13. Antonin De defectih Miss 3. par Summ. 3. De Con. dist 2. Si quis In glosa Fortalitium â—idei li. 3. The .251 Vntrueth For the Bread remaineth stil as it is plaine by the olde Catholique Fathers The .252 Vntrueth As it is fully prooued in the tenthe Article * The certaintiâ— of M. Hardingâ— Doctrine * The certaintiâ— of M. Hardingâ— Doctrine ⧠S. Cyprian speaketh neither of Mise nor of brute beasteâ— c. Innocen 3. De Officio Miss ca. 11. Thomas in 1. Corin. 11. Cyprian Serm. 5. De Lapsis De Con. dist 2. Tribus gradib In Glosa Hugo De Sacram li. 1. par 8. Ca. 13. Bonauen in 4. Senten dist 13. quae 2. Durand li. 4. August Confession lib. 7. ca. â—â— August in Iohan tracta 26. Chrysostom ex varijs locis in Matthae hom â— Hilarius De Trinita li. 8. 2. Thess. 2. The benâ—fite of the Geneuâ—an CoÌ„munioÌ„ * M. Hardings good opinion of him selfe Holcote in 4. Sen. quae 3. The Dissension of Doctours Gerson contrâ— Floret li 4. Occam in 4. Senten dist 13. Petrus AlliaceÌ„ in 4. Sent. dist 13. quae 5. Thomas in 4. Senten dist 8. arti 16. Iohan. De Burgâ— de Forma Verbor requisita c. ca. 4. Holcote in 4. Senten quae 3. Holcote eodem loco Durandus li. â—â— Innocen 3. De Offi. Miss par 3. ca. 6. ca. 14. Scotus in 4. Sentent dist 8. qu. 3. The Diuels Sophistrie fol. 24. â— Ste. Gardiâ—er Mar. Antoni Constantius Tertullian contra Marcion lib. 4. De Con. Dist. 2. Hoc est In Glosa Hieronym in Esai li. 2. ca. 5. The .253 Vntrueth euer presumed and neuer prooued In homil Paschali De Coâ—s Dist. 2. cap. Omniâ— Epist. 65. In Latino â—â—dice Augustin ad Infantes Chrysostom ad Caesarium Gelasius contra Eâ—tychem Theodoret. Dia logo 1. 2. De 〈◊〉 Senatuscon lon Con. Contra. Cyprian lib. 2. Epist. 3. Chrysostom in Epist. ad Hebrae homi 16. Chrysostom in Encaenijs De Conse Dis. 2. Quid sit Sanguis Chrysostom ad Caesarium In Encaenijs Chrysostom in Matthae hom 51. Chrysostom in 1. Corin. cap. 2. Chrysostom in Matthae hom 83. Augusti De Doctrina Christiana lib. 3. ca. 28. Augustin Epist. 22. ad Bonifacium Episc. A strange Resemblance De conse dist 2. cap. Hoc est quod dicimus The .254 vntrueth For. S Augustine by these vvoordes meante the very Substance of Breade August epist. 23. ad Bonifacium Raban Maurus li. 1. ca. 31. Innocen De Officio Miss ca. 38. Ambro. De illis qui initian Mysterijs ca. 9. De Con. dist 2. Hoc est quod â—â—cimus Ioan. â— De Fide ad Petrum ca. 19. August in IohaÌ„ tracta 80. Matthae 26. Cyprian li. 2. epist. 3. Cyprian in Oration Domini Cyril in Iohan. li. 4. ca. 24. Irenae li. 5. Ad ObiectuÌ„ 27. Gregor in Ioâ—â—m li. 18. ca. 14. Forma Operta The .255 Vntrueth For the Outvvard Fourme vvas neuer by any Old Father called the Sacrament In libro Senâ—en Prosperi In the .12 Article and .14 Diuision Philippen 2. Hieronym in Oâ—ce lib. 3. cap. 2. Augustin ad Dardan Epist. â—7 Augustin De Spiritu Litera cap. 15. Augustin De Baptis contrâ— Donat. li. 1. c. 15. De Con. Dis. 2. Hoc est In Glosa VVillih Hasfliginensis in Sermone De Aduen tu Vixit Anno. 1300. Ludulphus in Vita Christi par 2. ca. 56. Iohan. â— S. Andrea in Epistola ante Liturgias Tertull. contra Praxeam Actor 7. Colossen 3. Fol. 77. Iohan. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthae 23. Esai 30. Esai 24. Matthae 15. Sapien. 14. Irenae li. 2. ca. 19. Iudic. 16. Iohan. 12. Concil Toletan 4. Can. 24. Augustin in Psalm 33. concion 1. Distin. 38. Si iuxta Gregor in Pastorali li. 1. ca. 1. Origen in Numer homi 27. Numer 11. 1. Thessal 4. 1. Corin. 14. Iohan. 5. Ephes. 4. Galat. â— 1. Corin. 4. Iohan. 5. 1. Corin. 4. Psalm 3. â—pocalyp 21. â— Regum 4. Esai 40. Augustin De Ordine Articl 17. diui 4. 7. Numer 22. 23. 4. Regum 11. Bernard in CoÌ„uersione Pauli De Consideratio lib. 4. In Concil Delectorum Cardinalium Roman 1. Apocal. 18. 2. Petr. â— Tertullian De Fugâ— in persequutione â— Petr. 2. Hebrae 10. Hebrae 6. 2. Timoth. 2. Roman 3. Roman 9. Iacob 1. Cyprian li. 1. epist. 3.
the Lawes of Nature and beléeue nothinge aboue the iudgement of our senses He knoweth wel Our Doctrine is accordinge to the Doctrine of S. Cyprian S. Augustine and other Olde Fathers that Christes Bodie is meate for our mindes and not for our Bellies and that the same cannot be eaten with our Mouthe or Teethe or by any other Natural or Material meanes but onely Spiritually by Faithe whiche is the mouthe of the Inner Man He knoweth we teache the people to lifte vp their hartes and as S. Chrysostome saithe To become Eagles in this life and to mounte vp vnto the Gates of Heauen euen vnto the Heauens of Heauens and so to drawe neare to Christes Bodie He knoweth we say Christe is Presente by his Godheade by his Sprite and by his Grace and worketh Miraculousely in the Sacrament of his Bodie as he doothe in the Sacrament of Baptisme Al this it pleaseth M. Hardinge to cal the Lawe of Nature and the iudgement of our senses Uerily we yeelde no more vnto Nature then it is méete we shoulde Neither doo we abbridge Goddes Omnipotent power But al vaine fantasies of mannes head may not be measured by the power of God This argument the Heretique Praxeas vsed against Tertullian For thus he saide God is Omnipotente and can doo it Therefore we must beléeue that he doeth it But Tertullian answeareth him Si tam abruptè in praesumptionibus nostris hac sententia vtamur quiduis de Deo confingere poterimus quasi fecerit quia facere potuerit Non autem quia omniaâ— potest facere ideo credendum est illum fecisse Sed an fecerit requirendum If we vse this saieynge so rashely in our presumptions we maye imagine of God what we liste as though bicause God can doo it that therefore in deede he hath doone it But we maye not beleue that God hath donne euery thinge bicause he is hable to doo it but rather we muste searche out whether he haue donne it or no Thus M. Hardinges Newe Catholike Faith is called of Tertullian a vaine Presumption M. Hardinge The .7 Diuision S. Ambrose hath these woordes Etsi Christus nunc non videtur offerre tamen ipse offertur in terris quando Christi Corpus offertur Imâ— ipse offerre manifestatur in nobis cuius sermo sanctificat Sacrificium quod offertur If Christe nowe be not seene to offer yet he is offered in earthe when the Bodie of Christe is offered Yea it is manifest that himselfe offereth in vs whose woorde Sanctifieth and Consecrateth the Sacrifice that is offered Nowe if Christes Bodie be offered in earthe as this Father affirmeth and that of Christe him selfe in respecte that the Sacrifice whiche is offered is by his woorde Consecrated then it foloweth Christes Bodie to be in so many places as it is offered in VVhere by the waye this maye be noted that the Sacrifice of the Churche 150 is not thankes geuinge as our newe Maisters doo teache but the Bodie of Christe it selfe whiche of the Fathers is called an vnbloudie and quickeninge or lifegeuinge Sacrifice The B. of Sarisburie In al these woordes there is no mention of Carnal Presence therfore M. Hardinges purpose is hereby but weakely furthered But good Christian Reader to put thée out of al doubte of S. Ambroses iudgement in this behalf I beséech thée to consider these woordes that he writeth vpon the Gospel of S. Luke Quae sursum sunt sapite non quae supra Terram Ergo noÌ„ supra Terram nec in Terra nec secundum CarneÌ„ te quaerere debemus si volumus inuenire Seâ—ke the thinges that be aboue not the thinges that be vpon Earth Therefore we must seeke thee neither vpon the Earthe nor in the Earth nor accordinge to the Fleashe if wee liste to finde thee This is S. Ambroses vndoubted and moste certaine iudgement from whiche we may not be remoued by any amplification or shew of woordes If M. Harding wil néedes force presse the bare letter as I saide before of S. Chrysostome he wil make S. Ambrose in one sentence plaine contrary to him selfe For first he saith Vidimus PrincipeÌ„ SacerdotuÌ„ c. We haue seene Christe the Prince of Priestes comming vnto vs we haue seene him and hearde him offeringe vp for vs his Bloud He addeth immediatly Etsi nunc Christus non videtur offerre c. Although Christe be not seene to offer yet is he offered in the Earth If wée folow the very force and sounde of the woordes this Contradiction of séeing and not seeinge can not be salued Wherfore to auoyde this inconuenience wée must say that S. Ambrose speaketh of the Spiritual eies of our Faith with whiche eyes wée sée Christe in déede offeringe vp him selfe vpon the Crosse. And thus as S. Ambrose saith Magis videtur quod non videtur The thinge is the better seene that is not seene It is best seene with our Faithe that is least séene with our Bodie For our Faith is sharper then our eie And in like sense S. Augustine saithe Non vides quomodo rubeat pars Christi Interroga oculos Fidei Si Crucem vides attende cruorem Si vides quod pendet attende quod fudit Seest thou not how Christes portion is readde with Bloud Aske the eyes of thy Faithe If thou see the Crosse beholde also the Bloud If thou see that hangeth beholde also that it sheadde Of these eies and of this sight S. Ambrose speaketh vnto whiche is required neither circumstance of place nor any manner Corporal or Fleashly presence In this sense S. Ambrose writeth vnto certaine Holy Uirgines Vestras mentes confidenter altaria dixerim in quibus quotidiâ— pro Redemptione Corporis Christus offertur I may boldely cal your mindes Aultars for that in them Christe is daily offered for the Redemption of the Bodie Hereof M. Hardinge reasoneth thus Christe is offered in the Earth Ergo Christes Bodie is at one time in many places If this argument were good then woulde this argument likewise be good The Lambe that is Christe was offered from the beginning of the worlde Ergo Christes Bodie was Really in sundrie places before it was borne in the worlde M. Hardinge might better haue reasoned thus haue concluded the contrary Christe is not now Really and Fleashely offered in the Earthe Ergo Christes Bodie is not Really and Fleashely present in many places But M. Hardinge saith The Sacrifice of the Churche is not Thankes geuinge as our new Maisters teache vs. Certainely our Sacrifice is the very Bodie of Christe and that for euer according to the order of Melchisedech euermore standinge in Gods presence and euermore obteininge pardon for vs not offred vp by vs but offering vs vp vnto God the Father For the same it is our parte to offer vnto God our Sacrifice of Praise Thankes geuing And this is the Doctrine not onely of them whom it liketh M.
Hardinge to cal new Maisters but also of the Oldest and most Catholike Doctours of the Churche And to allege one in steede of many S. Augustine hereof writeth thus In illis Carnalibus victimis Figuratio fuit Carnis quam Christus fuerat oblaturus In isto autem Sacrificio est gratiarum actio Commemoratio Carnis quam pro nobis obâ—â—lit In those Fleashely Sacrifices of the Iewes there was a Figure of the Fleashe that Christe afterwarde woulde offer but in this Sacrifice of the Churche there is Thankes geuing and a Remembrance of that Fleashe whiche Christe hath already offered for vs. If M. Hardinge wil happily refuse S. Augustine as mistrusted for one of these new Maisters yet he may not wel refuse his owne Masse Booke There he himselfe euen at his Masse is taught to say Qui tibi offerimus hoc Sacrificium Laudis VVee that doo offer vp vnto thee this Sacrifice of Praise Wherefore onlesse M. Harding wil leaue his Masse he him selfe must néedes passe in the number of these New Maisters But to conclude who can better expounde S. Ambroses meaninge then S. Augustine that was sometime his Scholar He sheweth vs by how many waies we may haue Christe present emonge vs. His woordes be these Habes Christum in praesenti in futuro In praesenti per Fidem in praesenti per Signum in Praesenti per Baptismatis SacramentuÌ„ in praesenti per Altaris Cibum Potum Thou hast Christe bothe in the time Present and also in the time to come In the time Present thou hast Christ by Faithe in the time present by his Token in the time present by the SacrameÌ„t of Baptisme â–ª in the time present by the Meate and Drinke of the Aultar The like hereof is written also by Origen and that in like order and forme of woordes Sauinge that he addeth By the Preachinge of the Apostles and in stéede of Signum hath these woordes Per gloriosum Crucis Signaculum Uerily the same Origen saithe Si virtus Iesu vnà sit cùm eis qui congregantur in nomine eius noÌ„ peregrinatur à suis sed semper praestò est eis If the power of Iesus be togeather with them that be assembled in his Name he is not away from his owne but is stil present with them And againe he saithe Nihil est contrarium ipsum Iesum secundum quendam intellectum esse vbique secundum alium intellectum peregrâ—nari It is no inconuenience nor contrarietie that Christe in one sense be euerywhere and in an other sense be a stranger and absent from vs. Thus many waies saith S. Augustine Origen we haue Christ present emongst vs And euen thus saithe S. Ambrose Christe is offered in the Earth Whereupon we may conclude thus We haue Christe in Faithe in the Signe and in the Sacrament of Baptisme without Real or Fleashely Presence Therefore we haue him likewise without any suche Real Presence in the Sacrament of his Bodie M. Hardinge The .8 Diuision VVe finde in Chrysostome a moste manifest place for the beinge of Christes Bodie in many places at once so as though he be offered in many places yet is he but one Christe not many Christes His woordes be these Vnum est hoc Sacrificium alioquin hac ratione quoniam multis in locis offertur multi Christi sunt Nequaquam sed vnus vbique est Christus hâ—c plenus existens illic plenus Vnum Corpus Sicut enim qui vbique offertur vnum Corpus est non multa corpora ita etiam vnum Sacrificium This Sacrifice is one elles by this reason sithe it is offered in many places be there many Christes Not so but there is but one Christe euerywhere beinge bothe here fully and there fully also one Bodie For as he that is offered euerywhere is but one Bodie and not many Bodies so likewise it is but one Sacrifice By this place of Chrysostome we see what hath beene the Faithe of the Olde Fathers touchinge this Article euen the same whiche the Catholike Churche professeth at these daies that one Christe is offered in many places so as he be fully and perfitely here and fully and perfitely there And thus we perceiue what force their argumentes haue in the iudgement of the learned Fathers by whiche they take away from Christe power to make his Bodie present in many places at once S. Bernarde vttereth the Faith of the Churche in his time agreeable with this in these woordes Sed vnde hoc nobis pijssime Domine vt nos vermiculi reptantes c. From whence cometh this most louinge Lorde that we seely wormes creapinge on the face of the earthe yea we that are but duste and ashes be admitted to haue thee present in our haÌ„des and before our eies which al and whole sittest at the right hande of thy Father whiche also art present to al in one moment of time from the East to the VVeast from the Northe to the Southe one in many the same in diuerse places from whence I say commeth this Soothely not of our dutie or deserte but of thy good wil and of the good pleasure of thy Sweetnes for thou hast prepared in thy sweetenes for the poore one O God In the same Sermon exhortinge the Churche to reioyce of the presence of Christe he saithe In terra Sponsum habes in Sacramento in coelis habitura es sine velamento hîc ibi veritas sed hîc palliata ibi manifestata In the earth thou hast thy spouse in the Sacrament in Heauen thou shalt haue him without vaile or coueringe bothe here and there is the Trueth of his Presence but here couered there opened The B. of Sarisburie This place is vttered by S. Ambrose Primasius Remigius Haimo Sedulius in like manner and forme of woordes hath béene often alleged often answeared If it had pleased M. Harding to suffer S. Chrysostome to tel out his owne tale the place had béene plaine of it selfe For thus he saithe Offerimus quidem sed Recordationem facientes Mortis eius Hoc Sacrificium Exemplar illius est Hoc quod nos facimus in Commemorationem fit eius quod factum est Christus enim ait Hoc facite in meam commemorationem Id ipsum semper offerimus magis autem Sacrificij recordationem operamur We offer in deede but we doo it in Remembrance of his Death This sacrifice is an Examplar or Figure of that Sacrifice The thinge that we doo is donne in Remembrance of that thinge that was donne before For Christe saieth Doo this in my Remembrance We offer vp the same thinge Naye rather we woorke the Remembrance of a Sacrifice By thus many sundrie waies Chrysostome opened his owne meaninge Yet al this M. Hardinge thought best to dissemble closely and to passe it in silence Certainely the Commemoration or Figure or Remembrance of Christes Death maketh smal