and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
both Who euer woulde warrant this Doctrine but that Olde Heretique Abbate Eutyches Uerily S. Augustine saith Omnis substantia quae Deus non est Creatura est quae Creatura non est Deus est Et quod Deo minus est Deus non est Euery Substance that is not God is a Creature and that is not a Creature is God and what so euer is lesse then God is not God Here S. Augustine knoweth a Creator and a Creature but M. Hardinges meane bytweene both he knoweth not Leo writinge against Eutyches of whome M. Hardinge seemeth to haue receiued this learninge writeth thus Emergunt alij qui Carnem Domini Diuiniâ—atem dicunt vnius esse Naturae Quae tantum Sacrilegium inferna vomuere Tolerabiliores sunt Ariani c. Vp there starte others that saie The Fleashe of Christ and his Diuinitie are both of one Nature What Helle hath powred vs out suche wicked sacrilege The very Arianes are more to be borne withal then these menne S. Augustine saith Quod ad Hominem attinet Creatura est Christus Christe as concerninge his Manhoode is not a meane bitweene both but a Creature Againe he saithe Duas Substantias id est Naturas esse fatemur Diuinitatis scilicet Humanitatis Creatricis Creatae quae tamen substantiae non confusae sed vnitae atque in vna eademque Persona inseparabiles in sua semper proprietate manentes We confesse there are in Christe two Substances or Natures The one of the Godhead the other of the Manheade The one of the Creator the other of the Creature Which Substances notwithandinge are not Confused but Vnited and in one selfe same Persone inseparable and remaininge euer more in their owne Properties The like writeth Leo Cyrillus Gelasius and al the reast of the Olde Learned Fathers Therefore M. Hardinge was muche ouerseene either to teache the people that Christes Bodie is neither the Creator nor the Creature but a meane bitweene both or els to saie that the same Bodie beinge vnited vnto the Godheade maie therefore be in sundrie places at one time Herein rested the olde Heresie of Eutyches For thus Flauianus writeth of him Corpus Domini Humanum quidem vocat tamen negat esse nobis CoÌ„substantiale He calleth the Bodie of our Lorde a Mannes Bodie but yet he saith it is not one in Substance with our bodies But M. Hardinge replieth Christes Bodies is nowe become Immortal and Glorious This is most true and without al question How be it it may please him to remember that when Christe ministred the holy Communion to his Disciples his Bodie was then Mortal and subiecte to Death and other iniuries and not Glorious Therefore if Christes Bodie in the Sacrament be Immortal and Glorious it must folowe that for that present Christe had twoo manner Bodies the one Mortal the other Immortal the one Glorious the other not Glorious Thus M. Hardinges Rules and Examples matche not togeather He addeth further Christes Bodie walkte vpon the waters vanisshed out of sight ascended through the Cloudes and entred through the doores beinge fast shutte c. These were the reasons that deceiued the Olde Manichees I maruel that M. Hardinge beinge as he saithe lately become a professour of the Catholique Faithe woulde founde the whole substances of his Doctrine vpon Heretiques Touching the special trust that the Manichees reposed in this argumente S. Hierome writeth thus Cum dicit Manichaeus similis Manichaeorum Dominus non Resurrexit in Corporis Veritate vt scias non fuisse verum Corpus clausis ingressus est ostijs nos quid dicemus Domine libera animam meam a labijs iniquis a lingua dolosa When the Manichee or any other like the Manichees saith The Lorde arose not againe in the Trueth of his Bodie and for proufe thereof saith thus He entred in when the doores were shutte what then shal wee say Euen thus O Lorde deliuer my soule from wicked lippes and deceiteful tongues Here wée sée M. Hardinge is driuen to séeke vpon olde condemned Heretiques and to borow their weapons wherefore it shal be good to folow S. Hieromes counsel and to say O Lorde deliuer my soule from wicked lippes and deceiteful tongues Likewise S. Ambrose saithe The Apostles of Christe by the same manner of reasoninge were deceiued For vpon that Christe entred the gates being shutte he writeth thus Denique conturbati Discipuli aestimabant se Spiritum videre Et ideò Dominus vt speciem nobis Resurrectionis ostenderet palpate inquit et videte quia Spiritus CarneÌ„ Ossa noÌ„ habet sicut me videtis habere The Disciples being astonned thought they saw a Spirite or a Fantasie Therefore the Lorde to shew a token of his Resurrection saide vnto them feele and see for a Spirite or Fantasie hath not Fleashe and Bone as you see that I haue Now if these argumentes were hable to deceiue the Apostles of Christe it is not impossible but they may likewise deceiue M. Hardinge Chrysostome saith Clausa erant ostia ingressus est Iesus Non erat phantasma Non erat Spiritus Verè Corpus erat habebat Carnes Ossa The doores were shutte and Iesus entred It was no Fantasie it was no Sprite it was verily a Bodie it had Fleashe and Boanes Thus notwithstandinge these Marueilous effectes yet the Ancient godly Fathers saide Christes Bodie neuerthelesse is and continueth stil a Creature not a meane bitwéene bothe as M. Hardinge here strangely hath imagined Now let vs consider M. Hardinges argumentes Christes Bodie walkte vpon the waters It entred through the doores beinge shutte It ascended through the Cloudes Ergo It may be at one time in sundrie places Although this argument may soone be espied hauinge vtterly no manner sequele in reason yet the folie thereof may the better appeare by the like S. Peter walkte vpon the water Elias was taken vp into the Cloudes S. Bartholomew entred through the doores being shutte Ergo S. Peter Elias and S. Bartholomew may be at one time in sundrie places And that I allege here of S. Bartholomew although it be but a vaine Fable yet it may not easily be denied For it is recorded by Abdias the Bishop of Babylon who as M. Harding supposeth saw Christe in the Fleashe and was one of the Apostles Felowes Ouer al this M. Hardinge throweth a swéete myste to carie away the simple in the darke Christes Bodie saith he is in the Sacrament not by Local but by Substantial presence Carnally but not in carnal manner placed in the Pyxe in the hande in the mouthe and yet in no place at al a very Natural Bodie euen as it was vpon the Crosse yet without al manner Quantitie and Dimensions or Proportions of a Bodie that is neither thicke nor broade nor shorte nor longe there now where before it was not and yet without any shiftinge or change of places Onlesse this
in Remembrance and in Grace Germanus hereof writeth thus Non amplius super terram sumus Sed in Throno Dei Regi assistimus in Coelis vbi Christus est Wee are no lenger vpon the Earthe but wee are assistante vnto the Kinge in the Throne of God in Heauen where Christe is For that Lambes sake whom wee thus sée and thus haue Presente what so euer wée praie our teares begge not in vaine For he is our Aduocate and Mediatour and euermore maketh intercession for vs. What so euer wée desire the Father in his name shal be donne vnto vs. Thus the Angels and Archangels as Chrysostome by waie of amplification saithe liftinge vp and shewinge foorth and presentinge vnto God in Heauen that Bodie of Christe make their Praiers for Mankinde and thus they saie For them wee Praie o Lorde whom thou louedste so tenderly that for their Saluation it pleased thee to suffer Death and to yelde thy Soule vpon the Crosse For them wee praie for whom thou hast geuen thy Bloude and offered vp this Bodie This certainely is the meaninge of Chrysostomes woordes And therefore he saithe againe Whether wee Praie for the Churche or for the Ministers or for the increase of the Earthe our Praiers are acceptable vnto God onely in Christe and for his sake Touchinge that he writeth further of the Presence and Assistance of Angels and Heauenly Powers it is the ordinarie manner and course of Chrysostomes eloquence and serueth him bothe to bewtifie the mater and also to sturre vp and inflame the hearers mindes and that not onely in the time of the holy Mysteries but also at al other holy assemblies and Publique praiers For thus he saith vnto the people Angeli sunt vbique maximè in domo Dei Adsunt Regi omnia plena sunt Incorporeis illis Virtutibus The Angels of God are euerywhere but Specially in the House of God They are assistanâ—e vnto the Kinge and al places are ful of Spiritual Powers In like manner of amplification he saithe The Martyrs are here Presente in the Churche Yf thou wilt see them open the eies of thy Faithe and thou shalt see a greate companie So saith S. Basile The Angels of God are presente emongst vs and marke and register them that keepe their fast So saithe Tertullian Let noman be harde to beleeue that the holy Angel of God is Presente and tempereth the Water to the Saluation of man This is it that Chrysostome meaneth by his vehemente Exornation of the Presence of Angels And where as M. Hardinge saithe he hath passed ouer a Hundred Authorities and moe that might be alleged to like purpose this is one of his accustomed colours and an artificial shifte of his Rhetorique Uerily hitherto he hath not founde one Authoritie to prooue that thinge that is in question M. Hardinge The .2 Diuision S. Ambrose in his funeral Oration of the Death of Valentinian the Emperour calling the Sacrament of the Aultar the holy and heauenly Mysteries and the Oblation of our Mother by whiche terme he vnderstandeth the Churche saithe that he wil prosecute the holy Soule of that Emperour with the same This Father writinge vpon the .38 Psalme exhorteth priestes to folowe Christe that as he offered for vs his Bloude so Priestes offer Sacrifice for the People His woordes be these Vidimus Principem Sacerdotum c. VVe haue seene the Prince of priestes comminge vnto vs wee haue seene and heard him offeringe for vs his Bloude Let vs that be priestes folowe as we can so as wee offer Sacrifice for the People though weake in merite yet honorable for the Sacrifice c. The B. of Sarisburie This obiection is easily answeared S. Ambrose saithe that in the Congregation and in the time of the holy Mysteries he woulde offer vp vnto God praises and Thankesgeuinge for that Godly Emperour Ualentinian But he saithe not That he woulde offer Christe the Sonne of God vnto God his Father or receiue the Sacramente for the Emperour Therefore M. Hardinge might wel haue past this Authoritie ouer emonge the reste Neither did S. Ambrose thinke that the Emperour Ualentinian was in Purgatorie whereas M. Hardinge imagineth he might be relieued but contrarywise he presumeth him vndoubtedly to be in Heauen For thus he writeth of him Quae nam est haec anima c. What is this Soule that looketh foorth as the Daie Starre bewtiful as the Moone Chosen as the Sunne O blissed Soule thou lookest downe from abooue vpon vs being here beneath Thou hast escaped the darknes of this World Thou art bright as the Moone Thou shineste as the Sunne Further he saithe CuÌ„ fratre Coniunctus Aeternae Vitae fruitur Voluptate Beati ambo Beinge now with his Brother he enioieth the pleasure of euerlastinge life Blissed are they bothe Therefore the Sacrifice that S. Ambrose made was not a Propitiatorie or Satisfactorie or other like Masse whereby M. Hardinge thinketh him selfe hable to baile soules out of Purgatorie but onely a Sacrifice of Thankesgeuinge for that Godly Emperoure beinge nowe in Heauen The other place of S. Ambrose as it nothinge toucheth this question so it is already answeared fully and at large Artic. 6. Diui. 7. And Artic. 17. Diui 12. M. Hardinge The .3 Diuision That the oblation of the Masse is profitably made for others S. Gregorie witnesseth very plainely Homilia 37. expounding the place of S. Luke cap. 14. Alioqui legationem mittens ea quae pacis sunt postulat Elles he sendeth foorth an Ambassade and sueth for peace Hereupon he saithe thus Mittamus ad Dominum legationem nostram flendo Sacras Hostias offerendo Singulariter namque ad absolutionem nostram oblaâ—a cum lachrimis benignitate mentis Sacri Altaris Hostia suffragatur Let vs sende to our Lorde our Ambassade with weeping geuing Almose and offering of holy Hostes. For the Hoste of the holy Aultar that is the Blessed Sacrament offered with teares and with the merciful bountie of our minde helpeth vs singularely to be assoiled In that homilie he sheweth that the oblation of Christes Bodie in this Sacrament Present whiche is done in the Masse is helpe and comfort not onely to them that be Present but also to them that be Absent bothe quicke and deade whiche he proueth by examples of his owne knowledge VVho so listeth to see antiquitie for proufe hereof and that in the Apostles time Bishops and Priestes in the dreadful Sacrifice offered and praied for others as for euerystate and order of men and also for holesomenesse of the ayer and for fertilitie of the fruites of the Earth c. let him reade the eighth booke of the Constitutions of the Apostles set foorth by Clement The B. of Sarisburie Praier for the Deade is none of those Articles that M. Hardinge hath taken in hande to prooue And therefore as his manner is he sheweth vs one thinge for an other This kinde
tourne was come the childe by the power of Goddes diuine Maiestie tourned away her face c. Hereby we may wel geather that like as the Priest the Deacons and the people receiued euen so the childe receiued to without any manner innouation or difference He wil say there is mention made but onely of the Cuppe Therefore the Childe receiued not the other kinde This gheasse is ouer sâ—lender yet is it an ordinary argument with M. Hardinge But it séemeth he dothe not wel consider the inconuenience that thereof may followe For so may he as wel conclude that the Prieste him selfe and the Deacons and the whole people receiued onely of the Cuppe For there is no mention at al made of the other portion If the Breade had beene offred to the childe she woulde as wel haue refused that as she did the Cuppe This is an other gheasse without any necessary sequele This effect followed when God would haue it of whose dooinges we canne geue no reason Lyra and Teutonicus liued at the least thirtéene hundred yéeres after Christ wherefore their authoritie in this case must needes séeme the lesse Yet for ought that I canne sée Lyra is vntruly alleged as writinge to an other purpose Teutonicus in his glose in the same place manifestly corrupteth S. Augustines texte For where as S. Augustine speaketh namely of Children calleth them paruulos Litle ones he saithe in his Glose Hoc intellige de adultis Vnderstande this of menne of ripe yeeres Then to confirme his errour he allegeth a custome but he knoweth not where and proueth it also but he knoweth not by whome For thus he auoutcheth it Secundum quosdam that is as some men saye Whiche was neuer good witnesse in any courte Wherefore M. Hardinge mighte haue spared these Doctours without any preiudice of his cause M. Hardinge The .26 Diuision The fourth Councel of Carthago decreed if a man in sickenesse who was enioyned publique penance doo demaunde his housel and er he die fal in a Phrenesie or become speechlesse that the Sacrament be powred into his mouthe To take this for the forme of VVine we are moued by the decree of the Eleuenth Councel Toletane Where it is saide that the weake nature of man is wonte at the pointe of deathe to be so farre oppressed with drouthe that it may be refreshed by no meates vnneth susteined with conforte of drinke Then it followeth VVhiche thinge we see to be so at departinge of many who beinge very desirous to receiue their viage prouision of the holy Communion when the Sacrament was geuen them haue caste it vp againe not that they did this through infidelitie but for that they were not hable to swallow downe the Sacrament deliuered to them but onely a draught of our Lordes Cuppe How so euer this be taken it is plaine by this Councel as by many other auncient Councels and Doctours that the manner of the Catholike Churche hath beene to minister the Sacrament to the sicke vnder one Kinde The B. of Sarisburie These authorities answeare them selfe Beinge euery way graunted yet is M. Hardinge neuer the neare The whole mater we stande vpon is the open order and vsage in the Churche For proufe hereof here are brought in Lunatiques and Madde men It were a strange sight to sée a Churche ful of suche people The substance of his argument reasteth onely vpon this gheasse that the Breade cannot be powred into the sicke mans mouthe and yet he may learne by the thirde Councel of Carthage and by the Abridgement of the Councel of Hippo that the Sacrament was then put into Deâ—de Mens mouthes Neither can I sée what necessitie is in this reason The man is frenetique or lieth speechelesse whiche was the suggestion of that Councel Ergo he cannot receiue the Sacramental Breade If there be danger in the receiuinge there is none more then in the Cuppe The Canon of the Councel of Toledo here alleged is not an exposition of this Councel of Carthage as M. Hardinge thinketh but a declaration of a Canon made in the firste Councel of Toledo as it is plaine by these woordes In collatione nostri coetus relectus est Canon Toletani Concilij primi in quo praeceptum est vt si quis acceptam à Sacerdote Eucharistiam non sumpserit velut Sacrilegus propellatur In the conference of our Councel there was redde a Canon of the Councel of Toledo wherein it was ordred that if any man receiued not the Sacrament deliuered to him by the Prieste the same shoulde be Excommunicate as a wicked doer This Decrée séemed very straite specially for that a godly man by meane of sickenesse or other weakenesse of nature might happen to refuse or not to receiue downe the Sacrament but to caste it vp against his wil. Therefore the Councel by way of declaration determineth thus that if any man happen so to doo by force of sickenesse he shal not stande in danger of the Lawe Hereupon M. Hardinge concludeth thus It is plaine by this Councel and by many other Councelles and Doctours c. Other Councel or Doctour here is none named This Councel neither maketh any lawe toutchinge this mater nor declareth any order or manner of publique Ministration but onely excuseth the inuincible necessitie and weakenes of nature But touchinge the manner and order of the Churche the same Councel in the same selfe place saithe that the whole Sacrament was offred euen to the sicke that the sicke did sometime of infirmitie cast it vp againe Whiche is a good argument that they did receiue it And that Infantes did somâ—time the like Whereof we may geather that Infantes then receiued the Sacrament and that in suche sorte as others did Al these thinges considered accordingely â–ª M. Harding might wel conclude thus againste him selfe It was graunted of special fauour vnto Lunatiques Madde Menne and other sicke personnes that in consideration of their weakenesse they might Communicate vnder One Kinde without daunger of the Lawe Therefore the reast that were not so excepted Communicated vnder Bothe Kindes and that by the very force of the Lawe M. Hardinge The .27 Diuision Nowe where as some say that the Sacrament to be geuen vnder the forme of Breade was firste dipte in the Bloude of our Lorde and woulde haue so vsed now also for the sicke and that it is so to be taken for the whole and entier Sacrament as though the Sacrament vnder the forme of Breade were not of it selfe sufficient let them vnderstande that this was an olde errour condemned aboue twelue hundred yeeres past by Iulius the firste that great defender of Athanasius who hereof in an Epistle to the Bishoppes through Egypte wrote thus Illud verò quod pro compâ—emento Communionis intinctam tradunt Eucharistiam populis nec hoc prolatum ex Euangelio testimonium receperunt vbi Apostolis Corpus suum Dominus commendauâ—t sanguinem Seorsum enim panis
neuer so curiouse in this behalf nor thought it suche Heresie to expounde Christes woordes by a Figure Briefly for a taste hereof S. Augustine saith Christus adhibuit Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christ receiued Iudas to his banket wherein he gaue vnto his Disciples the Figure of his Bodie and Bloud Likewise Tertullian saith Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo hoc est Corpus meuÌ„ hoc est Figura Corporis mei Christ receiuinge the Breade and the same being diuided vnto his Disciples made it his Bodie saieinge This is my Bodie that is to saie The Figure of my Bodie S. Ambrose saith Ante Benedictionem verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called an other kinde after the Consecration the Bodie of Christ is Signified Here I must protest That as M. Hardinge is troubled with wante of witnes in this case so am I oppressed with multitude If I sholde allege al the reaste of the Ancient Godly Fathers that write the like I shoulde be ouer tedious to the Reader And an other place hereafter folowinge wil serue more aptely to this purpose But by the waie Gentle Reader I must geue the to vnderstande that S. Augustine hereof writeth thus Ea demum est miserabilis Animae seruitus Signa pro rebus accipere supra Creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse In deede this is a miserable bondage of the Soule to take the Signes in the steede of thinges that be signified and not to haue power to lifte vp the eye of the minde aboue the bodilie creature to receiue the light that is euerlastinge And againe In principio cauendum est ne Figuratâ— locutionem ad Literam accipias Et ad hoc enim pertinet quod ait Apostolus Litera occidit Spiritus autem viuificat Cum enim Figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentiùs appellatur First of al thou must beware that thou take not a Figuratiue speache â—ccordinge to the Letter For thereunto also it apperteineth that the Apostle saith The letter killeth the Sprite geueth life For when the thinge that is spoken in a Figure is so taken as if it were plainely spoken without Figure there is fleashely vnderstandinge neither is there any Deathe more fitly called the Deathe of the Soule By these woordes Good Reader S. Augustine sturreth vp thy senses to consider wel what thou doost least perhappes thou be deceiued And where as M. Hardinge thus vniustly reporteth of vs That we mainteine a naked Figure and a Bare Signe or Token onely and nothinge elles If he be of God he knoweth wel he shoulde not thus bestow his tongue or hande to beare false witnes It is written God wil destroie them al that speake vntrueth He knoweth wel we feede not the people of God with bare Signes and Figures but teache them that the Sacramentes of Christ be Holy Mysteries and that in the Ministration thereof Christ is sette before vs euen as he was Crucified vpon the Crosse and that therein we maie beholde the Remission of our sinnes and our Reconciliation vnto God and as Chrysostome briefly saith Christes greate Benefite and our Saluation Herein we teache the people not that a naked Signe or Token but that Christes Body and Bloude in deede and verily is geuen vnto vs that we verily eate it that we verily drinke it that we verily be reliued and liue by it that we are Boanes of his Boanes and Fleashe of his Fleashe that Christ dwelleth in vs and we in him Yet we saie not either that the Substance of the Breade or Wine is donne awaie or that Christes Bodie is let downe from heauen or made Really or Fleashely Present in the SacrameÌ„t We are taught accordinge to the Doctrine of the Olde Fathers to lift vp our hartes to heauen and there to feede vpon the Lambe of God Chrysostome saith Ad alta contendat oporteâ— qui ad hoc Corpus accedit Who so wâ—l reache to that Bodie must mounte on high S. Augustine likewise saith Quomodo tenebo absentemâ— Quomodo in coelum manum mittam vt ibi sedentem teneam Fidem â—niâ—te tenuisti Howe shal I take holde of him beinge absent Howe shal I reache vp my hande into heauen and holde him sittinge there Sende vp thy faith and thou hast taken him Thus Spiritually with the mouth of our Faith we eate the Bodie of Christe and drinke his Bloude euen as verily as his Bodie was Uerily broaken and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine and S. Chrysostome and other holy Fathers taught the people in theire time to beleue In deede the Breade that we receiue with our bodily mouthes is an carthly thinge and therefore a Figure as the water in Baptisme is likewise also a Figure But the Bodie of Christ that thereby is represented and there is offred vnto our Faith is the thinge it selfe and no Figure And in respecte of the glorie thereof we haue no regarde vnto the Figure Therefore S. Bernarde alludinge to the same saith thus Annulus non valet quicquam haereditas est quam quaerebam The sealinge ringe is nothinge worth it is the inheritance that I sought for To conclude three thinges herein we must consider First that we put a difference bitweene the Signe and the thinge it selfe that is signified Secondly that we seeke Christ aboue in Heauen and imagin not him to be present bodily vpon the Earth Thirdly that the Bodie of Christ is to be eaten by Faith onely and none otherwise And in this last pointe appeareth a notable difference bytweene vs and M. Hardinge For wée place Christe in the harte according to the Doctrine of S. Paule M. Harding placeth him in the mouthe Wée say Christe is eaten onely by Faithe M. Hardinge saith He is eaten with the mouthe and teeth But Gods name be blessed a greate number of godly people doeth already perceiue the vnconfortable and vnsauery vanitie of this Doctrine For they haue learned of S. Cyprian that Christes Blessed Bodie is Cibus mentis non ventris Meate for the minde not for the belly And they haue hearde S. Augustine say Quid paras dentem venâ—reÌ„ Crede manducasti What preparest thou thy tooth and thy belly Beleeue and thou haste already eaten Now consider thou good Christian Reader with thee selfe whether it be better to vse this woorde Figure whiche woorde hath béene often vsed of Tertullian S. Augustine and of al the reast of the Auncient Fathers without controlment or els these new fangled woordes Really
Milke Spiritual Fleashe Life Waie Breade Uine and Light And to this ende Christe saith My Woordes be Sprite and life Hitherto the woordes of Christe that be here alleged weigh very litle of M. Hardinges side Bysides al this He saith That whole Christe both God and Man is Really Substantially and Carnally in the Sacrament This thinge bicause he is not hable any way to prooue he presumeth of him self by authoritie as though it were already prooued It shal be good to geue him a daie to consider the mater and to prooue it better In the meane season the substance of his reason standeth thus The Humanitie and Diuinitie of Christe are ioined togeather in one Persone Ergo we must Adoure the Sacrament with Godly Honoure M. Hardinge The .16 Diuision Hereupon he expoundeth these woordes It is the spirite that quickneth or geueth life the fleashe auaileth nothinge thus The fleashe profiteth nothinge but the onely fleashe Come the spirite to the fleashe and it profiteth verie muche For if the fleashe shoulde profite nothinge the woorde shoulde not be made fleashe to dwel amonge vs. For this vnitie of Persone to be vnderstanded in both natures saith the greate learned Father Leo we reade that both the Sonne of Man came downe from heauen when as the Sonne of God tooke fleashe of that Virgin of whome he was borne and againe it is saide that the Sonne of God was Crucified and buried where as he suffered these thinges not in the Godheade it self in whiche the onely begotten is coeuerlastinge and consubstantial with the Father but in the infirmitie of humaine nature VVherefore we confesse al in the Crede also the onely begotten Sonne of God Crucified and buried accordinge to that saieinge of the Apostle For if they had knowen they woulde neuer haue Crucified the Lorde of Maiestie Accordinge to this doctrine Cyrillus writinge vpon S. Iohn saith He that eateth the fleashe of Christe hath life euerlastinge For this fleashe hath the woorde of God whiche naturally is life Therefore he saith I wil raise him againe in the last daie For I saide he that is my Bodie whiche shal be eaten wil raise him againe For he is not other then his fleashe I saie not this because by nature he is not other but because after incarnation he suffereth not him self to be diuided into two sonnes By whiche woordes he reproueth the heresie of wicked Nestorius that went about to diuide Christe and of Christe to make two sonnes the one the sonne of God the other the sonne of Marie and so two persones For which Nestorius was condemned in the First Ephesine Councel and also specially for that he said 167 we receiue in this Sacrament onely the fleashe of Christ in the Breade and his Bloude onely in the VVine without the Godheade because Christe saide he that eateth my fleashe and saide not he that eateth or drinketh my Godhead because his Godhead cannot be eaten but his fleashe onely VVhiche heretical cauil Cyrillus dooth thus auoide Although saith he the nature of the Godhead be not eaten yet we eate the Bodie of Christe whiche verily maie be eaten But this Bodie is the woordes owne proper Bodie whiche quickneth al thinges and in as muche as it is the Bodie of life it is quickninge or lifegeuinge Nowe he quickneth vs or geueth vs life as God the onely fonteine of life VVherefore suche speaches vttered in the scriptures of Christe whereby that appeareth to be attributed to the one nature whiche apperteineth to the other and contrariewise accordinge to that incomprehensible and vnspeakeable coniunction and vnion of the diuine and humaine naâ—ure in one persone are to be taken of him inseparably in as muche as he is both God and Man and not of this or that other nature onely as beinge seuered from the other For through cause of this inseparable vnion what so euer is apperteininge or peculiar to either nature it is rightly ascribed yea and it ought to be ascribed to the whole persone And this done as the learned diuines terme it Per communicationem idiomatum And thus Cyrillus teacheth howe Christe maie be eaten not accordinge to the diuine but humaine nature whiche he tooke of vs and so likewise he is of Christen people adored in the Sacrament accordinge to his diuine nature And yet not accordinge to his diuine nature onely as though that were separated from his humaine nature but his whole persone togeather God and Man And his pretious fleashe and bloude are adored for the inseparable coniunction of both natures into one persone whiche is Iesus Christe God and man VVhome God hath exalted as S. Paule saith and hath geuen him a name whiche is aboue al names that in the name of Iesus euery knee be bowed of the Heauenly and the Earthely thinges and of thinges beneathe and that euery tongue confesse that our Lorde Iesus Christe is in Glorie of God the Father that is of equal glorie with the Father And when God saithe S. Paule bringeth his firste begotten into the worlde he saithe And let al the Angelles of God Adore him S. Iohn writeth in his Reuelation that he hearde al creatures saye Blissinge Honoure Glorie and Power be to him whiche sitteth in the Throne and to the Lambe for euer And the fower and twentie Elders fel downe on their faces and Adored him that liueth vntil worldes of worldes The B. of Sarisburie I maruel M. Hardinge woulde bestowe so many waste woordes to so smal purpose These Authorities be al true and sauinge onely that of the Councel of Chalcedon touchinge Nestorius al truely alleged But euery thinge that is true maketh not by and by proufe sufficient in euery case Plinie the Seconde geueth good sadde counsel that whosoeuer wil take in hande to write a booke haue euermore a good eie vnto his Title or to the purpose whereof he writeth leaste he happen to wander and to renne at randon As nowe M. Hardinge séemeth to shoote faire although a greate waye from the Marke For in al these woordes there is no manner mention neither of the Sacrament nor of the Adoration therof nor of any other thinge thereto belonginge Onlesse M. Hardinge vpon occasion of these woordes wil reason thus The Sonne of man came downe from Heauen Ergo We must Adoure the Sacramente The woordes of Cyrillus be likewise true Christes Fleashe is ioyned with the Godhead and therefore it Naturally geueth life And when Christe saide I wil raise him vp at the last daie He meante euen as Cyrillus saith that his Fleashe that we eate shal raise vs vp at the last daie For what soeuer fauoure or mercie we haue from God we haue it onely by the Fleashe of Christe S. Augustine saith Mortalis factus est Immortalis ut peracta sua Morte nos faceret Immortales He that is Immortal became Mortal that through his Death he might make vs Immortal Againe he saith Nos non
the ritche they haue eaten and adored al that be the ritche of the earthe For they haue ben brought to the table of Christe and doo take of his Bodie and Bloude but they doo adore onely and be not also filled for as muche as they doo not folowe him Likewese in his exposition vpon that Psalme Al the ritche also saith he there of the earth haue eaten the Bodie of the humblenesse of their Lorde neither haue they ben filled as the poore vntil the folowing But yet they haue adored and woorshipped 170 It that is by adoration they haue acknowleged Christe their Lorde there present The B. of Sarisburie This place maye be passed ouer with the former answeare S. Augustine here speaketh of the Adoringe of Christe and not one woorde of the Adoringe of the Sacrament The whole drifte of his talke standeth in an Allegorie of Hungringe Eatinge Fillinge and Adouringe We Hunger Christe we Eate Christe we be Filled with Christe sittinge in Heauen and likewise we Adoure and woorship Christe sittinge in Heauen But S. Augustine saithe Comedunt Pauperem They Eate Christe beinge poore We knowe that Christe is nowe no lenger in the Dispensation of his Pouertie God hathe exalted him and geuen him a Name aboue al Names and made al thinges subiecte to his feete But S. Augustine calleth him Poore for that he so humbled him selfe and became obedient vnto the Deathe euen vnto the Deathe of the Crosse. In this respecte of his Crosse of his Deathe of his Pouertie wee embrace him we liue by that Bodie that was broaken for vs we be refreashed by that Bloude that was sheadde for vs. And thus we Eate Christe and be relieued and haue our life by him onely in respecte of his Bloud sheaddinge and of his Pouertie The Poore that haue refused and forsaken them selues Eate Christe sittinge in Heauen and are Filled with him But the Ritche Eate him and Adoure him likewise sittinge in Heauen but they are not Filled They see that Christe is the very true Messias that was looked for they see that al thinges are fulfilled that were written of him in the Prophetes and that his name is published vnto the endes of the worlde they beléeue that there is none other name vnder Heauen whereby they can be saued Therefore they Professe his Name they Beleeue in him they Eate him and Adoure him But they make some accompt◠of the Worlde they forsake not them selues they folowe not Christe and therefore they are not filled with him Thus dooth S. Augustine expounde his owne meaninge Inde erat Piscator c. Of those Poore was Peter and Iohn and Iames and Matthew the Publicane They did Eate and weare filled for they suffred the same thinges that they had Eaten ▪ Christe gaue to them his Supper he gaue to them his Passion He is filled that foloweth the same Hitherto S. Augustine speaketh not one woorde of Adoration either of the Sacrament or of Christes Bodie as beinge Really Presente in the Sacrament Therefore M. Hardinge was the more blamewoorthy thus to adde woordes of his owne vnto S. Augustine and so vtterly to falsifie and to corrupte his meaninge It is no good Catholique pointe so to vse the Olde Fathers Uerily where as S. Augustine writeth thus Nec sicut Pauperes saturati sunt vsque ad imitationem Sed tamen Adorauerunt Neither were they filled as the Poore euen vnto the folowinge and yet notwithstandinge they Adoured M. Harding addeth therto of his owne a pretie litle it which he found not in S. Augustine so maketh it vp thus But yet haue they Adoured and woorshipped it and as if it were good text of S. Augustine afterward he furnisheth it out with this Exposition or Cōmentarie of his owne that is They haue acknowleged by Adoration Christe their Lorde there present His frendes wil hardely thinke there is so muche conninge in his dealinge He cannot lightly lacke Authorities as longe as he canne thus shape thē of his owne But S. Augustine knoweth not neither this Commentarie not this texte nor euer gaue M. Hardinge to vnderstande of this Corporal Presence As it is saide and prooued before wée sée Christe and worship Christe sittinge in Heauen Certainely S. Augustine who best knew his owne minde saith thus Habes aurum sed nondum tenes Praesentem Christum Thou hast golde but thou holdest not yet Christe Present S. Augustine saithe Christe is not here present M. Hardinges Commentarie saith Christe is here presente Now let the Reader consider whether of these twoo he wil beléeue M. Hardinge The .24 Diuision Furthermore writinge against Faustus the Heretike of the Manichees secte amongst other thinges he sheweth how the Ethnikes thought that Christen people for the honour they did before the Blissed Sacrament that is of Breade and VVine consecrated did honour Bacchus and Ceres whiche were false Goddes honoured of the Gentiles for the inuention of VVyne and Corne. VVhereof may iustly be gathered an argument that in those daies faithful people worshipped the Bodie and Bloud of Christe in the Sacrament vnder the Formes of Breade and VVine For els the Infidels coulde not haue suspected them of dooinge Idolatrie to Bacchus and Ceres The B. of Sarisburie This Gheasse hath neither sense nor sauour in it And therefore I maruel that M. Hardinge beinge learned and hauing as he saith suche stoare and choise of other woulde euer vse this for an argument For the very children in Grammar Schooles can tel him that the Heathens that Adoured Bacchus and Ceres as their Goddes yet notwithstandinge neuer gaue godly honour to Breade and Wyne And Cicero him selfe beinge an Heathen was hable to say Quis tam stultus est vt id quo vescitur credat esse Deum Who is so very a foole that wil beleeue the thinge that he eateth to be his God And in like sorte Iuuenal an Heathen Poete scorneth at this folie O Sanctas gentes quibus haec nascuntur in agris Numina O happy is that people that hath Goddes growinge in their fieldes The Heathens in their rude Gentilitie thought that Bacchus and Ceres had first founde out and taught them the vse of Breade and Wyne where as before they feadde of Akecornes and dranke water and therefore in remembrance and witnesse of so greate a benefite they honoured the one with Breade and the other with Wyne But that they euer honoured the Elementes of Breade and Wine I thinke M. Hardinge is not hable wel to shew Therefore he might haue formed his argument in this sorte The Christians were thought to honour their Sacramentes as the Heathens honoured Breade and Wine But the Heathens neuer honoured Breade and VVine with godly honour Ergo The Christians neuer honoured their Sacramentes with godly honour M. Hardinge The .25 Diuision One other most euident place touchinge this Honour and Adoration wee finde in him rehearsed by Gratian Li. Senten
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
not Heade Extra de election electi potestate Bonif. S. Fundamenta Ab ipso quasi quodam capite dona â—ua omnia diffundit in Corpus Socraâ—es li. 3. Ca. 21. Matthae 3. Actor 19. Paule the Head as wel as Peter Cregor li. 4. Epis. â—8 August contra literas Petiliani li. 1. ca. 5. August contra Epistolam Farâ—â—niant li. 2. c. 8. â—regor li. 4. Epist 38. The .125 Vntrueth â–ª For Peter onely excepted either of these titles resteth yet vnproued Esai 36. Daniel Cap. 7. Matth. 24. Daniel 8. 2. Thessalon 2. Aeneas Syluius Cyprian in Sermone de Ieiunio Tent at ione Origen in Matthae tractat 12. Dist. 99. Primae Sedis Sozom. li. 3. ca. 8. Concil Aphric Epist. ad Coelest â—regor li. 4. Epist. 34. 38. c. Anno. Domini 602. De Maior Obedien Vnam Sanctam IbideÌ„ in Glosa 9. Ques 3. Nemo Dist. â—1 Inferior sedes Esai 10. De Concessione Praebendae in Glosa a De electio electi potestate Significasti b Dist. 40. Si pp. Extra de Constitution Licet Durand li. 2. c De translatio Episcopi Quâ—to In Closa d De concessio Praebendâ— Proposuit In Glosa e De Maior obedien Vnam Sanctam f Clem. de Appellationib Pastoralis g De Maior Obedien Solitae in Glosa h Desenten re iudicata Ad Apostolicae i Psalm 91. k Dist. 96. Si Imperator In Glosa l Dist. 96. Satis euidenter m Iohan. 22. De verbor signifiâ— In glosa CuÌ„ inter n In Concil Lateranen Sub Iulio o 1. Corin. 4. p 11. Quaest. 2. Priuilegium q 25. Quaest. 2. Sic decet The .126 Vntrueth For M. Harding is not hable to proue that the people in the Primitiue Churche vvas thus taught Matth. 〈◊〉 Marâ— 14 Luc. 22. 1. Cor. 11. Luc. 〈◊〉 The .127 Vntrueth For this is no parte of our Doctrine Dissension and Contradiction of M. Hardings side Io. Fischerus coÌ„tra Captiuita BabilonicaÌ„ N. 8. O. D. Smythe De Eucharist Stephan Gardinerus D. Smythe Ste. Gardiner in the Diuels Sophistrie fol. 6. De Con. Dist. 2. Ego Berengarius Ste. Gardiner in the Diuels Sophistrie fo 15. De Con. Dist. 2. Ego Bereng Manibus tractari frangi dentibus atteri Hierom. ad Gala Cap. 1. Pan. De Leg. Senatuscon longa consuetud Contra legem August De fide operib ca. 4. Figure Augustin Super LeuiticuÌ„ quaest 57. 1. Corin. 10. Basil. De Poenitentia â–ª Augustin 〈◊〉 Psalmum 3. Tertul. contra Marcionem li. 4. Ambros. de illiâ— qui initiantur Mysterijs Cap. Vltimo Augusti de Doctrina Christiana li. 3. Cap. 5. The Bondage of the Soule Figure Ibidem The Deathe of the Soule Deutero 5. Exod 20. Psalm 5. Galat. 3. Roman 5. Chrysost. ad populum Antioch Hom. 60. Ephes. 5. 1. Iohn 4. Sursum corda Chrysost. in â— Corint 10. Hom. 24. Augustin in Iohan tractat 50. Bernard De Coena Domini Figure Ephes. 3. The .128 Vntruthe Ioined vvith dangerous Doctrine Ioan. 6. 1. Corinth 2. Ambrosi in Psalm 118. Sermo 18. Augustin de Câ—uita li. 2â— ca. 20. Non solùm Augustin de Vtilitate poenitentiae ca. 1. Manducauerunt eundem cibum quem nos Augustin in Sermone ad infantes Citatur a Beda 1. Cor. 10. Quando ipse hoc quod illud Sacramentum significat inuenit The .129 vntruth loined vvith vâ—true report For vvee vnderstand these vvords of Christes very Fleash and Bloud Ca. 6. Iohn 6. Spiritual eatinge Augustin iâ— Psalm 98. Basilius in Psal. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Epist. 95. August in Ioan. tracta 26. Ibidem De consecratione Dist. 2. In quibus Origen in Canti Cantico hom 2. Tertulâ— De Resurrecti carnis Chrysost. ex varijs locis in Matthae hom 9. Augustin in Ioan. tracta 26. Chrysostom in Iohan. hom 47. Augustin De doctrina Christiana li. 3. ca. 16 Origen in Prologo in Cantica Canticorum Hieronym li. 3. in Matthae cap. 17. Augustin in Iohan tracta 11. Tertull. De resurrectione Carnis Nico. Lyra in Psalm 110. Origen in Prologo in Cantica Canticorum Raban Maurus li. 1. ca. 31. Augustin Iohan tracta 26. A simple proufe For Christe like vvise shevveth his Omnipotent povver in the vvater of Baptisme Augustin in Ioan. tractat 27 Illi enim putabant eum erogaturum corpus suum Certè vel tunc intelligetis quòd Gratiae eius non consumitur morsibus Chrysost. in 1. Corin. 10. ho. 24 Hieronym ad HedibiaÌ„ quae 2. Cyrill ad obiection Theodor. Anathematis 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nico. Lyra in Psalm 110. Chrysostom in Matthae hom 51. August in IohaÌ„ Tract 5. August contra literas Petiliani li. 3. ca. 49. Leo de Natiuita Sermone 4. The .130 Vntrueth For not one of the Ancient Fathers euer vsed any of these termes touchinge Christes presence in the Sacrament The .131 Vntrueth For M Hardiâ—ge him selfe is forced in the same vvoordes to acknovvledge a greate many figures Accordinge to the letter Hoc Est. Erit Tradituâ— Frangitur Facite Panis Accepit Benedixit Fregit Dedit August de Doctrina Christiana li. 3. ca. 5. Origen Hom. 7. In Leuiticum Tertull. contra Marcio li. 4. Augustiin in Psalm 3. Augustin Ad Bonifacium Epist 23. The .132 Vntruthe For the Fathers neuer vsed these termes The .133 Vntruâ—th For biside S. Augustine S. Hâ—â—â—rome S. Ambrosâ— and others Iohan. Scotus and Bertramus vvrote here of 200. yeeres before Berengaâ—â— The .134 Vntrueth For the Olde vvriters in this case vsed them neuer Berengarius The .33 Diuision Iohannes Scotus Bertramus Lanfrancus De Sacramen Eucharistiae Ambros. De Sacramentis li. 4. ca. 4. Sacramentum res Sacramenti Acta Apost c. 3. Augustin De Con. Dist. 2. Qui Manducas Augustin De Doctrina Christiana Augustin ad Eonifaci Epist. 23. Augustin De Catechizandis Rudibus De Consec Dist. 2. Ego Berengarius This is an horrible blasphemie â—losa ibidem Lib. 1. Cap. 1. Luc. 3â— 1. Cor. 15. Psalm 22 Ephes. 1. Philippen 2. Philippen 3. Augustin coÌ„tra Adimantum ca. 13. 1. Corin. 15. Marcus Antonius Constantius Ad obiectum 144. Christes Bodie Deified Augusti contra Faust. Manichaeum li. 11. ca. 2. Eutyches in Concilio Chalcedon August Retracta lib. 1. cap. 22. Augustin Epist. 57. ad Dardanum Augustine in Psalm 49. Dionysius De Eccle. Hierar cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CypriaÌ„ de zelo liuore Et li. 2. Epist. 8. Clemens in Protreptico Dionysi De Ecclesiast Hierar cap. 1. Ad Ephesi 1. Hieronym ad Ephes. ca. 1. Galat. 2. Augustin in Iohan tractat 88. Angelomus in 1. Regum ca. 1. Augusti contrae Epistolam Fundamenti cap. 23. De Cons. Dis. 2. De hac Chrysostom in Iohan. hom 47. Augustin de Doctrina Christiana li. 3. ca. 16. Clemens Alexdrin in Paedagogo lib. 2. ca. 2. Augusti Contra liter Petilian lib. 2. cap. 8. Athanasius de Peccato in Spiritum Sanctum 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