to be geuen in Wine These be the holy Mysteries of Christes Body and Bloud Wee may not here accompte what may be in either of them by the drifte of vaine fantasie but rather wée ought to consider what Christe in the first Institution hereof did and what he commaunded to be doone Neither doo wee here condemne the Church as it pleaseth M. Harding vniustly to charge vs but wee wishe and pray to God that his whole Churche may once be reformed after the example and Institution of Christe without whom the Churche is no Churche neither hath any right or claime without his promisse nor any promisse without his woorde Nowe whereas M. Hardinge saieth The reasons that we make for the maintenaunce of Christes Institution are so sclender If he had first weighed his owne perhaps he woulde the more fauourably haue reported ours I meane not the reasons that others of that side haue taken of mennes Beardes of feare of the Palsie and shakinge or other diseases or inconueniences that may happen but euen of the same that he hath here planted in the firste ranke and entrie of his cause The firste is this It is a Sacrament of vnitie Therefore if it be abused we maie seeke no redresse The seconde is this The fruite of the Sacrament dependeth not of the fourmes of Breade and wine Therefore we may breake Christes Institution The thirde is this Whole Christe as M. Hardinge saithe is in eyther parte of the Sacrament Therefore there is no wrongâ— doone in barringe the people from one kinde Certainely these reasons séeme very sclender and specially to countermaunde the plaine Woorde of God The sentence that S. Basile vseth in this case is very terrible Who so forbiddeth the thinge that God commaundeth and who so commaundeth the thinge that God forbiddeth is to be holden accursed of al them that loue the Lorde M. Hardinge The seconde Diuision Nowe concerninge thâ—outwarde formes of Breade and VVine 47 their vse is imployed in signification onely and be not of necessitie so as grace may not be obteined by woorthy receiuinge of the Sacrament onlesse bothe kindes be ministred Therefore in Consecratinge of the Saâ—rament according to Christes Institution bothe kindes be necessarie for as muche as it is not prepared for the receiuing onely but also for renewinge and stirringe vp of the remembraunce of our Lordes deathe So in as muche as the Sacrament serueth the Sacrifice by whiche the Death and Oblation of Christe is represented bothe the kindes be requisite that by diuers and sundrie formes the bloudde of Christe shedde for our sinnes and separated from his bodie may euidently be signified But in as muche as the faithful people dooe receiue the Sacrament thereby to attaine spiritual grace and saluaâ—ion of their soules diuersitie of the formes or kindes that be vsed for the signification onely hath no further vse ne profite But by one kinde because in it whole Christe is exhibited abundance of al grace is once geuen so as by the other kinde thereto ouer added whiche geueth the same and not an other Christe no further augmentation of spiritual grace may be atteined In consideration of this the Catholique Churche taught by the Holy Ghoste al truethe Whiles in the daily Sacrifice the memorie of our Lordes Death and Passion is celebrated for that it is necessary therin to expresse moste plainely the sheddinge and separatinge of the Bloude from the Bodie that was Crucified hath alwaies to that purpose diligently vsed both kindes of Breade and VVine But in distributinge of the blessed Sacrament to Christian people hath vsed libertie whiche Christe neuer imbarred by any commaundement to the contrary so as it hath 48 euer beene moste for the behoufe and commoditie of the receiuers and hath ministred sometimes bothe kindes sometimes one kinde onely as it hath bene thought most expedient in regarde of time place and personnes The B. of Sarisburie Here is muche talke and no proufe I graunt the Priest if he minister the Communion orderly and as he shoulde doeth renewe the memorie of Christes Passion accordinge to his owne commaundement Doo this in my remembrance Yet al this concludeth not directly That therefore Christes ordinaunce may be broken Neither is it yet so clearely proued that the priest in his Masse representeth the separation of Christes Bloude from his Bodie For beside that there is no auncient Doctour here alleged for proufe hereof I might wel demaunde by what woordes by what gesture or to whom dooth he represent this Separation His woordes be strange his gesture secrete the people neither heareth nor seeth ought nor knoweth what he meaneth And beinge graunted that the Separation of Christes Body and Bloude is represented in the holy Mysteries yet howe knoweth M. Hardinge that the priest ought more to represent the same then the people Doubtlesse Christes Bloude was shedde indifferently for al the faithful as wel for the People as for the Priest betwéene whom and the people as I haue before shewed out of S. Chrysostome in this case there is no difference For whereas M. Hardinge taketh the name of Sacrifice for some shewe of proufe in this mater it behoueth him to knowe that not onely the portion receiued by the priest but also the portion that is distributed vnto the people is of the olde Fathers called a Sacrifice S. Augustine hath these woordes In Carthage the manner was that Hymnes shoulde be saide at the Aultare out of the Booke of Psalmes either when the Oblation was made or when the thinge that was offered was diuided vnto the people By these plaine woordes we may sée that bothe the priest and people receiued one Sacrifice And Clemens as M. Hardinge calleth him the Apostles fellow saithe thus Tanta in Altario Holocausta offerantur quanta populo sufficere debeant Let there be so many Sacrifices offred at the Altare as may suffice for the people And whereas it is further saide that the prieste by receiuinge bothe partes in seuerall expresseth as it were vnto the eye howe Christes Body and Bloude were doone asunder the Scriptures and auncient Fathers haue taught vs otherwise that not any gesture of the priest but the very Ministration of the holy Communion and the whole action of the people expresseth vnto vs the manner and order of Christes deathe S. Paule saithe As often as ye shal eate this Bread and drinke this Cuppe ye shal declare the Lordes death vntil he come And this S. Paule writeth not onely to the priestes but also to the whole Congregation of the Corinthians And in like sorte writeth S. Augustine touchinge the same Cum frangitur hostia Sanguis de Calice in ora fidelium funditur quid aliud quà m dominici Corporis in Cruce immolatio eiusque Sanguinis de latere effusio designatur When the Oblation is broken and the Bloud from the cuppe is powred into the mouthes of the faithful what thinge els is there signified but
grounde of this argument is the impossibilitie of keepinge Wine whiche M. Hardinge hath hitherto vttered by the name of Forme Now that it is come to sowringe he calleth it wine There is conninge in shiftinge of termes But if there be no Wine there remaininge as these men woulde perswade the worlde what shal we cal it then that thus standeth in danger of soweringe Certainely Christes bloude wil not sower and Formes of Wine without substance cannot sower either of these bothe can as wel abide the hote countrie as the colde But Gelasius saithe There remaineth in the Sacramentes the Nature and Substance of Breade and Wine Of preseruinge Wines in hoate countries I wil not reason Not withstandinge I remember Macrobius saithe that as the countrie of Egypte is extreme hoate so the Wines of the same be extreme colde and therefore as it may be supposed the more durable And although the Countrie of Naples be very hoate yet the Wines thereof haue béene preserued the space of fourtie or fiftie yéeres as it is mentioned by Plutarche Athenaeus and others How be it this is not muche material But as the Wine is in danger of sowringe so is the Breade in daunger of mouldinge as appeareth by sundrie cautels of the Masse therefore prouided Yet one question woulde wel be here demaunded If the Wine in the Mountaines of Egypte coulde not be keapte in smal quantities a fewe daies how then coulde the wine that Christe changed out of water in Cana of Galilie be keapte at Orleance in Fraunce as a Relique for the space of fifteene hundred and thirtie yéeres euer sithence that time vntil this day that stil without soweringe But let vs yéelde that wine in the Mountaines coulde not be keapte yet mought it wel be had and keapte in Churches at the least duringe the time of the Communion and that to this purpose is sufficient The keepinge of liquoure in a linnen clothe was M. Hardinges conceite more to solace him selfe with al then muche makinge to the mater For otherwise as the wemen receiued the Breade in a clothe so mighte they receiue the Wine in a Uial or some other like thinge And that they so did it may wel be geathered by the storie of Gorgonia Nanzianzenes sister by Eruperius of whome S. Hierome writeth and by the fable of the Iewe in M. Hardinges owne Amphilochius And for that M. Hardinge maketh suche sporte with keepinge liquoure in a clothe it was decreed in the Councel holden at Altisiodorum that the Prieste shoulde put his oile in a Chrismatorie and in linnen by these woordes vt Chrisma Chrismario linâ—eo imponant I doubt not but M. Hardinge thinketh a linnen clothe wil holde Wine as wel as Oile M. Hardinge The .25 Diuision Though I might bringe a great number of other places for the vse of one kinde whiche after the most common rule of the Churche was the forme of Breade yet here I wil staie me selfe puttinge the reader in minde that the Communion hath beene ministred to some personnes vnder the forme of VVine onely and hath beene taken for the whole Sacrament specially to suche as for drinesse of their throte at their death coulde not swallow it downe vnder the forme of Breade VVhere as it appeareth by S. Cyprian and also by S. Augustine that the Sacrament was geuen to infantes in their time we finde in S. Cyprian that when a Deacon offred the Cuppe of our Lordes Bloude to a litle maide childe which through defaulte of the Nourse had tasted of the Sacrifices that had beene offred to Diuels the childe tourned a way her face by the instincte of the diuine Maiestie saieth he closed fast her lippes and refused the Cuppe But yet when the Deacon had forced her to receiue a litle of the Cuppe the yeaâ—â— and vomite followed so as that sanctified drinke in the Bloude of our Lorde gwoshed foorthe of the polluted bowels If the Sacrament had beene geuen to this Infant vnder the forme of Breade before she woulde haue refused that no lesse then she did the Cuppe that the Deacon then woulde not haue geuen her the Cuppe And that this may seeme the lesse to be wondred at Ioannes Teutonicus that wrote scholies vpon Gratian witnesseth that euen in his time the custome was in some places to geue the Sacrament to Infantes not by deliueringe to them the Bodie of Christe but by powringe the Bloude into theire mouthes whiche custome hath beene vpon good consideration abrogated in the Churche of Rome and keapte in the Greeke Churche as Lyra writeth vppon S. Iohn The B. of Sarisburie What so euer plentie of suche examples M. Hardinge hath if he had any better he might wel haue spared these Here he saithe Some olde mâ—nne for their age and drieth were suffred to Communicate of the Cuppe onely as beinge not hable to swallow the Breade A litle before he saide That S. Ambrose lieinge in his deathe bedde receiued the Breade onely And that S. Basile in the like case receiued the Sacrament beinge then stale and drie of seuen yeeres keepinge and that alone without VVine Seneca saithe Proprium est â—â—xuriae gaudere peruersis It is the propertie of wantonnesse to delite in thinges out of order Infantes saithe M. Hardinge receiued in one Kinde and thereto he allegeth the authoritie of S. Cyprian whiche although it made with him to this purpose toutchinge Children yet to other great purposes it maketh directly against him For firste by that place of S. Cyprian the holy Communion was thought so necessarie to al the faithful that Children and Infantes were not excluded whiche plainely ouerthroweth the Priuate Masse Bisides that the whole people receiued in Bothe Kindes as it is manifest by S. Cyprians woordes whiche thinge is contrary to M. Hardinges halfe Communion Al this he graunteth touchinge the people wherein onely I ioyned issue and maketh his whole plea vpon an Infante and yet of Infantes as he knoweth I spake nothinge If al that he saithe were proued true yet hath he gotten but an Infante of his side But what ifâ— this Infant receiued bothe kindes Uerely there is nothinge in Cyprian to the contrary And it appeareth by S. Hierome S. Augustine and other olde writers that they that were Baptized as wel children as others immediatly receiued the holy Mysteries in Bothe Kindes S. Hierome speakinge of one Hilarius saithe thus Non potest Baptisma tradere sine Eucharistia He cannot minister Baptisme without the Sacrament of thankes geuinge S. Cyprians woordes toutchinge this mater be these Vbi solemnibus adimpletis calicem Diaconus offerre praesentibus coepit accipientibus caeteris locus eius aduenit faciem suam paruula instinctu diuinae Maiestatis auertere c. After the solemnitie of the Consecration was donne and the Deacon beganne to minister the Cuppe vnto them that were present and emonge others that receiued her
that they may be reconciled from excommunication some that they may be admitted to shewe their repentance for their open crimes euery man desiringe consorte euery man desiringe the participation of the Sacrament In whiche case if there be no Minister to be had what misery then followeth them that departe this life either vnbaptized or els bounde in their sinnes Likewise S. Cyprian saithe In this extreeme case of deathe the partie excommunicate shoulde not tarie to be reconciled by the Bishop in the presence of the Churche as the order was then but discharge him selfe before any Deacon and so departe vnto the Lorde in peace Therefore the priest vnderstandinge the state the olde man Serapion beinge excommunicate stoode in and beynge not hable for sickenesse to goe him selfe leaste he shoulde departe confortelesse in desperation in token that he was reconciled vnto the Churche sente vnto him the sacrament by the ladde and sente it not in one kinde onely but in bothe For suche was the order of the Churche then as it appeareth wel by the story of Exuperius and by Iustinus and others And the boye that caried the Sacrament for more ease of the olde man in that case was warned by the priest to moiste the breade in the Sacramental wine that he brought with him like as Bassus also did vnto Simeones whom M. Hardinge highly commendeth for his holinesse not withstandinge he were the founder of the Messalians and therfore as he afterwarde saithe the firste parent of the Sacramentarie Heresie And what hath M. Hardinge herein founde for his halfe Communion He wil saye The boye was commaunded to dippe the Breade and Bassus was faine to washe Simeones mouth Ergo they receiued in one kinde Uerily Serapions boye were soone hable to answeare this argument For what sequele is this in reason The sicke mans mouthe was drie Ergo he coulde not receiue the Cuppe Who woulde make suche reasons but M. Hardinge Of this grounde he might better reason thus The sicke mans mouthe was drie Ergo he coulde not receiue the Breade In my iudgement the scowringe of the sicke mans mouthe hath smal force to take from him the Sacrament of Christes Bloude and so to prooue the Halfe Communion As for the fable of M. Hardinges Amphilochius it were greate wronge to answeare it otherwise then as a Fable For thus it is The Breade had beene keapte by the space of seuen yeeres or more S. Basile in his deathe bedde called for it and receiued it to th entent as M. Hardinge saithe it might be buried with him The former parte hereof to say either that the Sacrament was kepte the space of seuen yéeres or that at the ende of so longe time it was fitte to be receiued of a sicke manne in his deathe bedde is méere folie But to say as M. Hardinge here saithe that the Bodie of Christe beinge nowe immortal and glorious and at the right hande of God may be layed in the graue and buried is manifest and wicked blasphemie Abdias saith that S. Mathie thapostle when he was stoaned to death desired that twoo of the firste stoanes might be buried with him for a witnesse against them that so vsed him who although he be ful of like fables yet hath he some reason in his fables but M. Hardinges Amphilochius hath none at al. Nowe for viewe of M. Hardinges proufes good Reader consider this I demaunde of the Laitie he answeareth of S. Ambrose and S. Basile whiche were Bishoppes I demaunde of the whole people he answeareth of seueral menne I demaunde of the vsage of the Church he answeareth of personnes excommunicate that were without the Churche I demaunde of sufficient and certaine proufes he answeareth me by gheasses and fables And these be his inuincible argumentes that no man can answeare M. Hardinge The .22 Diuision It hath ben a 16 custome in the Latine Churche from thapostles time to our daies that on Good Friday as wel Priestes as other Christen people receiue the Sacrament vnder the forme of Breade Onely consecrated the day before called the day of our Lordes Supper commonly Maundie thursday and that not without signification of a singular Mysterie and this hath euer beene iudged a good and sufficient Communion The B. of Sarisburie This may wel be called a Good Fridaies argument it commeth in so naked without witnesse In déede M. Tonstal saithe it hath béene vsed of olde in the Latine Church but he durst not say from the time of thapostles as M. Hardinge here saithe Yet for augmentation of mater of his side I wil say further the firste Councel Aransicane holden sometime in Fraunce and Innocentius the firste haue added hereto the holy Satursday whiche nowe is called Easter Eaue and say it is a tradition of the Churche that in those twoo daies the Sacrament in any wise be not ministred The like whereof is written by Socrates of Good Friday and the Wensday before The singular mysterie hereof M. Hardinge holdeth secrete as a Mysterie Innocentius saithe It is bicause thapostles ranne their way that day and hidde them selues Thomas of Aquine Gerson say Bicause if any had Consecrate that day while Christ saie deade the Bodie had beene without Bloude and the Bloude without the Bodie Others say If the Sacrament that meane while had beene keapte it would haue beene dead in the Pix Hugo Cardinalis saithe Quinta feria duae hostiae consecrantur altera in crastinum reseruatur quod eleganter fit c. Vpon Shire Thursday two hostes be consecrate and th one of them is reserued vntil the nexte day whiche thinge is very trimly done For Christes passion is the trueth and the Sacrament is a figure of the same Therefore when the trueth is come the figure geueth place These be the greatest mysteries that I could euer learne toutchinge this mater But this saithe M. Hardinge was euer coumpted a good Communion I graunte But ye haue not yet proued that this was your Halfe Communion For if ye say they Consecrated the day before Ergo they receiued in One Kinde onely the day after this woulde be no formal argument For the Greeke Churche al the Lente longe vsed to consecrate the Sacrament onely vpon Satursdaies and Sonnedaies as it is noted in the Councel of Constantinople vpon other daies they vsed the Communion of thinges Consecrate before and yet had they neuer vntil this day the Communion vnder Onâ— Kinde Yet notwithstandinge vnto this manner of the Greeke Churche M. Tonstal resembleth the â—bseruation of Good Fridaie in the Latine Churche So farre is M. Hardinge of from prouinge his purpose by Good Fridaie M. Hardinge The .23 Diuision And that in the Greeke Churche also euen in the time of Chrysostome the Communion vnder the forme of Breade onely was vsed and allowed it appeareth by this notable storie of Sozomenus a Greeke writer whiche bicause it is longe
Adoration nor of the Sacrament but onely of Christes Birthe of the Blissed Uirgin These woordes are alleged and answeared before in the fifthe Article and tenth Diuision Yet shortely and by the waie these Woordes yelde vs one good reason against M. Hardinge For where as Gregorie Nyssene saith The Breade of Christes â—odie cometh not of the laboure of tillers that is to saie of Material Corne and neuerthelesse S. Cyprian and S. Augustine saie the Sacrament is wrought of many Cornes Of these Fathers thus considered togeather we maie conclude That Christes Bodie and the Sacrament are sundrie thinges The argument that M. Hardinge canne geather hereof standeth thus Christe was borne of the Blissed Uirgin Ergo We ought to Adoure the Sacrament For other necessitie of sequele out of these woordes there is none M. Hardinge The .12 Diuision This beinge that Supper in the whiche Christe Sacrificed him selfe as Clemens Romanus and as Hesychius declareth who furthermore in an other place writeth moste plainely that these Mysteries meaninge the Blessed Sacrament of the Aultare are Sancta Sanctorum the Holiest of al Holie thinges because it is the Bodie of him selfe of whom Gabriel saide to the Virgin The Holie Ghoste shal come vpon thee and the power of the Highest shal ouershadowe thee therefore that Holie thinge whiche shal be borne of thee shal be called the Sonne of God and of whom also Esaâ—e spake Holie is our Lorde and dwelleth on high verily in the bosome of the Father The B. of Sarisburie Christe as he had shewed his Disciples before that he must goe vp to Hierusalem and there be Crucified so beinge at that his last mourneful Supper he ordeined a Sacrament of his Death and tooke Breade and Brake it and described and expressed before theire eyes the whole order and manner of his Passion As if he shoulde haue saide Thus shal my Bodie be Broken thus shal my Bloude be sheadde This description of Christes Death so plaine and so liuely Hesychius calleth a Sacrifice that is to saie an Examplar or Resemblance of that Sacrifice whiche he had to offer the daie folowinge vpon the Crosse. And in déede as the Breade was Christes Bodie so the Breakinge of the same was Christes Passion And in this manner of speache the Ancient Fathers seeme to cal Baptisme a Sacrifice Chrysostome saith Baptisma Christi Passio Christi est The Baptisme of Christe is Christes Passion So Tertullian Tingimur in Passione Domini We be washte in the Passion of our Lorde So like wise againe Chrysostome saith Quod Crux Sepulchrum fuit Christo id nobis Baptismus factus est That is Baptisme vnto vs that the Crosse and Graue was vnto Christe In this sense Hesychius saith Christe offered him self at his last Supper that is to saie by waie of a Sacrament and in a Mysterie but not in deede to take awaie the sinnes of the Worlde In like sense the same Hesychius calleth the Birth of Christe a Sacrifice These be his woordes Sacrificium Coctum Christi appellat Incarnationem The bakte Sacrifice he calleth the Incarnation of Christe Touchinge this woorde Sancta Sanctorum it is not the outwarde Sacrament that Hesychius calleth by that name but the very Bodie of Christe it selfe whiche as S. Augustine saith is Res Sacramenti The Substance and Mater of the Sacrament So writeth Origen vpon Leuiticus Quae est Hostia quae pro peccatis offertur est Sancta Sanctorum nisi vnigenitus Filius Dei Dominus meus Iesus Christus Ipse solus est Hostia pro peccatis ipse est Hostia Sancta SanctoruÌ„ What is that Sacrifice that is offered vp for Sinne and is the Holy of the Holy but the onely begotten Sonne of God my Lorde Iesus Christe He onely is the Sacrifice for Sinne and he is the Sacrifice of Holy thinges the most Holy And this he speaketh of the Sacrifice that Christe made vpon the Crosse. And therfore he addeth thus Quod vno verbo Apostolus explicauit cùm dicit Qui seipsum obtulit Deo Which thinge the Apostle expressed in one woorde saieinge thus VVhich hath offered vp him self vnto God How be it not onely the Sacrament but also other thinges appointed vnto godly vse may be called Sancta Sanctorum So it is written and determined by Bonifacius the Firste Omne quod Domino Consecratur siue fuâ—rit homo siue animal siue ager vel quicquid fuerit semel consecratum Sanctum Sanctorum erit Domino Euery thinge that is Consecrate vnto the Lorde be it Man or beast or landes or what so euer beinge Consecrate it is Holy of the Holy vnto the Lorde Neither dooth he cal the holy Mysteries Sancta Sanctorum in that sense that M. Harding meaneth for that they are the holiest of al holy thinges but bicause they are appointed for Holy People For thus he expoundeth it him selfe Panis iste Calix Sancta Sanctorum sunt Vides quomodo non dixerit Sancta tantummodò sed Sancta Sanctorum Ac si dicereâ— Panis iste non est communis Omnium nec cuiusque indigni sed Sanctorum est Quantò magis hoc de Verbo Dei dicemus Hic Sermo non est omnium nec cuiuscunque sed Sanctorum est This Breade and this Cuppe are the Holy thinges of the Holy You see That he saith not onely They are Holy thinges but he addeth biâ—ides Of the Holy As if he woulde say This Breade is not common to al men nor to euery vnworthy but it is the Breade of the Holy How muche more may wee say the same of Goddes woorde This Woorde is not of al men or of euery Bodie but of the Holy Therefore S. Chrysostome saith The Priest was wonte to shew foorthe the Bread in the time of the Holy Mysteries and to say Sancta Sanctis Holy thinges for the Holy And this is the meaning of Sancta Sanctorum As for Clemens of Rome the Apostles Felow as M. Harding euerywhere calleth him he saith not That Christ offered him selfe at his Last Supper but rather far otherwise Thus he saith Propter nos Homo factus Spirituale Sacrificium offerens Deo Christe beinge made Man for vs and offeringe vnto God a Spiritual Sacrifice And in plainer sorte he maketh this praier vnto God touchinge the same Offerimus tibi Regi Deo iuxâ—a Christi institutionem hunc Panem hoc poculum Wee offer vp vnto thee ô King and God this Breade and this Cuppe He saith not wee offer vp Really the Bodie of thy Sonne but this Breade and this Cuppe Which also he calleth Antitypa that is to say Signa Corporis Sanguinis Christi The Tokens or Pleadges of Christes Bodie and Bloud And so Theodoretus writeth hereof Ecclesia offert Corporis Sanguinis eius Symbola The Churche offereth the Tokens or Signes of his Bodie and Bloud M. Hardinge The .12 Diuision On
newe thinges with the Olde and stil to alter new for newe vntil bothe their wittes and their speache beginne to faile them Here note good Reader that in this whole Article M. Hardinge hath alleged no manner Doctour nor Olde nor Newe The reason thereof is this for that of the Olde Doctours he had none to allege and of his Newe Doctours he was ashamed FINIS THE XXV ARTICLE VVHETHER THE FOVRMES BE THE SACRAMENTE The B. of Sarisburie Or that the Accidentes or Fourmes or Shewes of Breade and Wine be the Sacramentes of Christes Bodie and Bloude and not rather that Breade and Wine it selfe M. Hardinge The .1 Diuision For as muche as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament the Bodie and Bloude of Christe are made 253 Really Present the Substance of Breade 253 tourned into the Substance of the Bodie and the Substance of VVine into the Substance of the Bloude the Breade whiche is consumed a waie by the fier of the Diuine Substance as Chrysostome saithe and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine and decocted with the fier of the Passion in the Aulter of the Crosse as S. Ambrose saithe can not be the Sacrament of the Bodie nor the VVine of the Bloude Neither can it be saide that the Breade and VVine whiche were before are the Sacramentes for that the Breade is becomme the Bodie and the VVine the Bloude and so now they are not and if they be not then neither be they Sacramentes Therefore that the outwarde formes of Breade and VVine which remaine be the Sacramentes of Christes Bodie and Bloude and not the very Breade and VVine it selfe it foloweth by sequele of reason or consequent of vnderstandinge deduced out of the firste trueth whiche of S. Basile in an Epistle ad Sozopolitanos speakinge against certaine that went about to raise vp againe the olde Heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures VVhiche waie of reasonninge Basile vsed against Heretikes as also sundry other Fathers where manifest Scripture might not be allâ—aged The B. of Sarisburie M. Hardinge presumeth that his newe fantasie of Transubstantiation must needes stande for good And therefore imagininge that the Breade and Wine are wholy remooued and cannot be the Sacramentes he thinketh he maie wel conclude that the Fourmes Shewes that are leafte behinde must néedes be the Sacramentes But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche S. Augustine saithe Quod videtis Panis est The thinge that ye see speakinge of the Sacramente is not a Fourme or an Accidente but Very Breade S. Chrysostome Theodoretus Gelasius and other learned Fathers confesse by manifeste and expresse woordes That there remaineth stil in the Sacramente the Very Nature and Substance of Breade and Wine Therefore this Doctrine is builte vpon a false grounde and cannot stande But Chrysostome saithe The Breade is consumed by the force of the Diuine Presence And S. Ambrose saithe M. Hardinge reporteth the same It is greate frowardnesse whatsoeuer any one or other of the Fathers happen to vtter in vehemencie and heate of talke to dissemble the manner of their speache and to drawe and force the same violently to the rigourâ— of the letter Paulus saithe In fraudem Legis facit qui saluis verbis Legis sententiam eius circumuenit He dooth wronge to the Lawe that folowinge onely the bare woordes defraudeth the meaninge of the Lawe S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of Christe Chrysostome saithe Baptisma Christi Sanguis eius est The Baptisme of Christe is Christes Bloude And againe he saithe In Mysterijs Sanguis ex Christi latere hauritur In the time of the holy Communion the Bloude of Christe is drawen out of his side S. Gregorie saithe Christus iterum in hoc Mysterio moritur In this Mysterie of the holy Communion Christe is put to Death againe I trowe M. Hardinge wil not so straitly force vs to beléeue onely vpon the sight of these bare woordes either that the holy Communion is Christes Passion or that the Water of Baptisme is Christes Bloude or that Christe is slaine and put to Death in the time of the Holy Mysteries Or that Christes Bloude at that time is drawen and powred from his side and that without healpe of Figure Uerily Really and in deede By sutche manner of amplification and kinde of speache S. Chrysostome saith The Breade is consumed not for that theâ—e remaineth in the Sacramente no Breade at al but for that in comparison of the Death of Christe that there is laide foorth and represented before vs the material Breade seemeth nothinge For otherwise Chrysostome most plainely confesseth that the Nature of Breade remaineth stil. These be his woordes In Sacramento manet Natura Panis In the Sacramente there remaineth stil the Nature of Breade And as he saithe The Breade is Consumed Euen so in the same place he seemeth to saie The Prieste is Consumed His woordes be these Ne putes te accipere Diuinum Corpus ab Homine Thinke not that thow receiuest the Diuine Bodie of a Man And to like purpose he speaketh of the Sacramente of Baptisme Non Baptizaris à Sacerdote Deus ipâ—e tenet Caput tuum Thou art not Baptized of the Prieste It is God him selfe that holdeth thy Heade Thus the holy Fathers intreatinge of the Sacramentes vse to auance our mindes from the Sensible and corruptible Elementes to the cogitation of the Heauenly thinges that thereby are Represented And therefore Chrysostome saith Mysteria omnia interioribus oculis videnda sunt Wee must beholde al Mysteries with our inner eies Whiche inner eies doubtlesse haue no regarde to any corruptible and outwarde thinge Hereby the feeblenes of M. Hardinges sequele maie soone appeare True it is that he further saith In case of want of the Scriptures wee maie sometime guide our selues by discourse and drifte of Reason Notwithstandinge S. Augustine saithe Haec consuetudo periculosa est The custome hereof is very dangerous But in this case M. Hardinge wanteth neither the Scriptures nor the Authoritie of Anciente Doctours It is plaine by the manifeste woordes of S. Paule of S. Chrysostome of S. Augustine of Theodoretus of Gelasius and of other moe holy Fathers bothe Greekes and Latines that in the Sacramente â–ª after the woordes of Consecration the very Nature and Substance of the Breade remaineth stil. It were mutche for M. Hardinge to forsake al these and to trust onely to a bare shifte of simple Reason M. Hardinge The .2 Diuision And
and thus shal Christes callinge be verie comfortable M. Hardinge The .6 Diuision Now this presupposed that the Masse standeth vpon good and sufficient groundes for the stay of al true Christen mens beliefe lette vs come to our special purpose and say somewhat of Priuate Masse as our aduersaries cal it The B. of Sarisburie The groundes he here speaketh of be his Doctours suche as he hath already brought foorthe laide vp in great secresie and hidden from al the worlde by the space of one thousande yeeres and more and nowe of late founde out by chaunce some in Ilandes in the Sea some in Arches vnder the grounde some so defaced with moulde and canker that it was harde to geasse their meaninge some ful of impudent lies and fables one parcel not agréeinge with another some diuised and written by heretikes and euer mistrusted and condemned of the Churche yet euery of these as M. Hardinge wel knoweth fully reportinge the holy Communion and manifestly testifieinge against Priuate Masse These be M. Hardinges greatest groundes Nowe iudge thou gentle reader what woorthy buildinge may stande vpon the same Doubtlesse this beginninge is verie simple M. Hardinge The .7 Diuision The chief cause why they storme so muche at priuate Masse is for that the Priest receiueth the Sacrament alone whiche thinge they expresse with great villanie of woordes Now in case the people might be stirred to suche deuotion as to dispose them selues woorthely to receiue their housel euery day with the Priest as they did in the Primitiue Churche when they looked hourely to be caught and done to deathe in he persecution of Paynimes that they departed not hence sine viatico without their viage prouision what should these menne haue to say In this case perhappes they would finde other defaultes in the Masse but against it in this respecte onely that it is priuate they should haue nothinge to say at al. So the right of their cause dependeth of the missedoinge of the people whiche if they would amende these folke should be driuen either to recante or to holde their peace To other defaultes of the Masse by them vntruely surmised answeare shal be made hereafter Now touchinge this VVhere no faulte is committed There no blame is to be imputed That oftentimes the Priest at Masse hath no comparteners to receiue the Sacrament with him it proceedeth of lacke of deuotion of the peoples parte not of enuie or malice of his parte The feast is common 13 al be inuited they may come that liste they shal be receiued that be disposed and proued None is thrust away that thus commeth it may be obtruded to none violently ne offred to none rashely wel none commeth This is not a sufficient cause why the faithful and godly Priest enflamed with the loue of God feelinge him selfe hungrie and thirstie after that heauenly foode and drinke should be kepte from it and imbarred from celebratinge the memorie of our Lordes death accordinge to his commaundement from his dutie of geuinge of thankes for that great benefite from takinge the cuppe of Saluation and callinge vpon the name of God for these thinges be done in the Masse The B. of Sarisburie God be thanked both our life and maner of teachinge notwithstanding these sclaunderous reportes is voide of villanie Or if there had ben any defecte in vs this man of his courtesie should not haue supplied it with an other villanie Here M. Hardinge graunteth that the people in the Primitiue Churche receiued the holy Communion euery day and so consequently vnawares he confesseth that in the Primitiue Churche was no Priuate Masse which as he sayth came in afterwarde by the negligence and vndeuotion of the people It is great pitie that so good a thinge as it is supposed should haue no better beginninge One special principle of these mennes doctrine is to embarre the people from readinge and vnderstandinge of the Scriptures and to suffer them to know nothinge for that as some of them haue saide they be Dogges and Swine and therefore should not precious stones be layde before them Yet now must their negligence be the rule of Christes Religion This is laide as the grounde and foundation of the whole cause and therefore it ought the better to be considered Eckius Pigghius Hosius and others haue often cried out amayne in their bookes and Pulpites where was your Religion before Lùther first beganne to Preache So may wée likewise say And where was your Priuate Masse whiche is the crowne of your kingedome before your people firste beganne to growe negligent and to wante deuotion Some haue saide the Church is gouerned by the Pope some by the general Councels some by the holy Ghost M. Hardinge saith better it is not amisse that the Churche be gouerned by the negligence and vndeuotion of the people Charitie say they is colde and the people is carelesse But therefore hath God appointed Pastours and Ministers to ouersée and control the people and not to suffer them to perishe in their negligence Were it a mater of tiethes or other paimentes the people should be called vpon and not suffered in any wise to be negligent neither should their negligence stande for excuse How much lesse should it be suffered when the case toucheth God The Bishoppes and Fathers in the seconde Councel holden at Bracara in Spayne decreed thus If any man resorte vnto the Church and heare the Scriptures and for negligence or wantonnesse withdraw him selfe from the Communion of the Sacrament and in the reuerende mysteries doo breake the rule of discipline wee decree that suche one be put out of the Catholike Church Vntil he haue done penance and shewed the fruites of his repentance that hauing obteined pardon he may be receiued againe to the holy Communion Thus the godly Fathers in olde time did not flatter and fauour the peoples negligence in this case as M. Harding and his felows doo but exhorted warned reprooued rebuked them called them malâ—pert and impudent that woulde be present and not receiue and excommunicated them for their negligence But these men contrarywise turne away their faces from their brethren and suppresse their voyce and wil not be hearde and speake nothyng but in an vnknowen tongue and finde no faulte with the people but rather make them beléeue that they receiue for them and applie Christes death vnto them by their Masse and that the verie hearyng thereof is sufficient for them and meritorious and thus as muche as in them lieth they increase the negligence of the people and discourage them from the holy Communion The people is tought nothyng they vnderstande nothyng they heare nothing and sauyng onely a few childish and vnséemely gestures they sée nothing neither comforte nor memorie of Christe nor benefite of his passion And this is the cause of their negligence therefore they stande thus backe and withdraw them selfe How be it what néedeth M. Harding thus to charge
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
the construction of the Glose there written The woordes thereof be these There were certaine Priestes that consecrated the Bodie and Bloude of Christe in due order and receiued the Bodie but absteined from the Bloude Against them Gelasius writeth This gheasse of that Gloser for many good causes séemeth vnlikely for first it cannot be shewed by any storie neither where nor when any suche Priestes were that so absteined againe Gelasius séemeth to write of them that should be taught not of them that should teache of them that should be remoued from the Sacramentes not of the Priestes that should remoue them of the sacrilege wickednes of the facte not of the difference of any persones But the Glose saithe notwithstandinge These Priestes Consecrated bothe the Bodie and the Bloude and receiued the Bodie and absteined from the Bloude Here would I â—aine learne of D. Cole what then became of the Cuppe The Prieste dranke it not That is certaine for the Glose saithe so Againe the people dranke it not for so saithe the Glose also and be it true or false it must be defended Then must it needes follow that Christes Bloud was Consecrate to be cast awaye D. Cole might haue foreséene that this Glose woulde soone be taken against him selfe Now let vs see of this very selfe Glose what may be concluded of our side The Sacrament of Christes Bloud was not throwen away The Priest receiued it not Ergo It followeth of very fine force it was receiued by the people Thus D. Cole seeking to prooue that the people receiued not in Both Kindes him selfe vnawares necessarily prooueth that the people receiued in Both Kindes Wherefore M. Hardinges coniecture carrieth more substance of truth For the very story and conference of time wil soone geue the aduised Reader to vnderstande that Gelasius wrote this decrée against the Manichees Thus muche therefore hath M. Hardyng gotten hereby that now it appeareth that the first authours of his halfe Communion were a sorte of Heretiques They helde that Christe neuer receiued Fleshe of the Blessed Uirgin neither was borne nor suffred nor died nor arose againe Which errours are manifestly conuinced by the Sacramentes For they are Sacramentes of Christes Body Bloude therefore who so receiueth the same confesseth thereby that Christe of the Uirgin receiued bothe Body and Bloud So saithe S. Chrysostome Si mortuus Christus noÌ„ est â—uius Symbolum signum hoc SacramentuÌ„ est If Christe died not in deede tel me then whose token or whose signe is this Sacrament Tertullian also by a like argument taken of the Sacrament reproueth Marcion that helde that Christe had no Body but onely a shew and a phantasie of a Body Christus acceptum Panem distributum Discipulis Corpus suum illum fecit dicendo Hoc est Corpus meum hoc est figura Corporis mei Figura autem non esset nisi veritatis esset Corpus Caeterum vacua res quod est phantasma figuram capere non potest Christe hauinge receiued the Breade and geuinge the same to his Disciples made it his Body saieing This is my Body that is to say a figure of my Body But it coulde not be a figure onlesse there were a Body of a truth For a voide thing as is a phantasie can receiue no figure at al. Thus the Sacramentes doo plainely testify that Christe receiued not a phantasie or shew of a Body but a very Body in déede Therefore the Manichees absteined from the holy Cuppe as it appeareth by Leo notwithstanding S. Augustine in one place writinge namely against the Manichees seemeth to signifie the contrary These be his woordes Sacramentum Panis Calicis ita laudatis vt in â—o nobis pares esse volueritis Ye so commende the Sacrament of the Breade and of the Cuppe that therein you woulde make your selues equal with vs. Neither were they in deede hable to shew any simple cause why they should more shunne the one portion then the other For the Sacrament of the Breade no lesse consounded their errour then the Sacrament of the Cuppe And as they thought that Christes Body was no Body but onely a phantasie so they likewise thought that Christes Bloud was no natural Bloud but onely a phantasie But if they woulde not beléeue Leo or Augustine that Christe had one Body how muche lesse woulde they beléeue M. Hardinge that Christe hath twoo Bodies the one in the Brâ—ade the other in the Cuppe and eche wholy in the other M. Hardinge The .31 Diuision And therefore M. Iuel dooth vs greate wronge in wresting this Canon against vs for as muche as wee doo not diuide this diuine Mysterie but beleeue stedfastly with harte and confesse openly with mouthe that vnder eache kinde the very fleashe and Bloud of Christe and whole Christe himselfe is present in the Sacrament 63 euen as Gelasius beleeued Vpon this occasion in the parties of Italy where the Manichees vttered their poyson the Communion vnder Bothe Kindes was restoared and coÌ„maunded to be vsed againe whereas before 64 of some the SacrameÌ„t was receiued vnder one kinde and of some vnder Bothe Kindes Els if the Communion vnder Bothe Kindes had beene taken for a necessarie Institution and commaundement of Christe and so generally and inuiolably obserued euery where and alwaies without exception what needed Gelasius to make suche an ordinance of receiuinge the whole Sacramentes the cause whereof by this Parenthesis quoniam nescio qua superstitione docentur adstringi plainely expresseth Againe if it had beene so inuiolably obserued of al vntil that time then the Manichees coulde not haue couered and cloked their infâ—lclitie as Leo saith by the receiuinge the Communion with other Catholike people vnder One Kinde For whiles the Catholikes wente from Churche contented with the onely forme of Breade it was vncertaine whither he that came to receiue were a Manichee or a Catholike But after that for discrieinge of them it was Decreed that the people should not forbeare the Communion of the Cuppe any more the good Catholike folke so receiued and the Manichees by their refusal of the Cuppe bewraied them selues Whereby it appeareth that the Communion vnder One Kinde vsed before by the commaundementes of Leo and Gelasius was forbidden to th â–ª intente thereby the Manichees heresie might the better be espied rooted out and cleane abolished Thus bicause wee doo not diuide the Mysterie of the Lordes Body and Bloude but acknowlege confesse and teache that Christe tooke of the Virgin Mary very Fleashe and very Bloud in deede and was a whole and perfit man as also God and deliuered the same whole Fleashe to deathe for our redemption and rose againe in the same for our Iustification and geueth the same to vs to be partakers of it in the Blessed Sacrament to life euerlasting that Decree of Gelasius can not seeme against vs iustly to be alleged muche lesse may he seeme to say or meane that to minister the Communion
shalt walke ouer the aspe and the cockatrise Then he was contente that the Emperoure should be called Procurator Ecclesiae Romanae The Proctoure or steward of the Churche of Rome Then as if had béene Nabucodonozor or Alexander or Antiochus or Domitian he claimed vnto him selfe the name and title of almighty God and said further That beinge God he might not be iudged of any Mortal man Then he suffred menne to saie Dominus Deus noster Papa Our Lord God the Pope Tu es omnia super omnia Thou art al and aboue al. Al power is geuen vnto thee as wel in Heauen as in Earthe I leaue the miserable spoile of the Empier the loosinge of sundrie great Countries and Nations that sometimes were Christened the weakeninge of the Faithe the encourraginge of the Turke the ignorance and blindenes of the people These other like be the effectes of the Popes Uniuersal power Would to God he were in deede that he would so faine be called woulde shewe him selfe in his owne particular Churche to be Christes Uicare the Dispenser of Gods Mysteries Then shoulde godly men haue lesse cause to coÌ„plaine against him As nowe although that he claimeth were his very right yet by his owne iudgement he is worthy to loose it For Pope Gregorie saith Priuilegium meretur amittere qui abutitur potestate He that abuseth his authoritie is worthy to loose his priuilege And Pope Syluerius saith Etiam quod habuit amittat qui quod non accepit vsurpat He that vsurpeth that he receiued not let him loose that he had Nowe briefely to laye abroade the whole contentes of this Article Firste M. Hardinge hath wittingly alleged suche testimonies vnder the names of Anacletus Athanasius and other Holy Fathers as he him selfe knoweth vndoubtedly to be forged and with manifest Absurdities and Contradictions doo betraye them selues and haue no manner colour or shewe of trueth He hath made his claime by certaine Canons of the Councel of Nice and of the Councel of Chalcedon and yet he knoweth that neither there are nor neuer were any suche Canons to be founde He hath dismembred and mangled S. Gregories woordes and contrary to his owne knowledge he hath cutte them of in the middest the better to beguile his Reader He hath violently and perforce drawen and rackte the Olde godly Fathers Ireneus Cyprian Ambrose Cyrillus Augustine Theodoretus Hierome and others contrary to their owne sense and meaninge Touchinge appeales to Rome the gouernement of the East parte of the worlde Excommunications Approbations of orders allowance of Councelles Restitutions and Reconciliations he hath openly misreported the whole Uniuersal order and practise of the Churche Al this notwithstandinge he hath as yet founde neither of these two glorious Titles that he hath so narrowly sought for notwithstandinge greate paines taken and greate promises and vauntes made touchinge the same Therefore to conclude I must subscribe and rescribe euen as before That albeit M. Hardinge haue trauailed painefully herein bothe by him self and also with conference of his frendes Yet cannot he hitherto finde neither in the Scriptures nor in the olde Councelles nor in any one of al the auncient Catholique Fathers that the Bishop of Rome within the space of the firste sixe hundred yéeres after Christe was euer intitled either the Uniuersal Bishop or the Heade of the Uniuersal Churche FINIS THE FIFTHE ARTICLE OF REAL PRESENCE The B. of Sarisburie Or that the people was then taught to beleue that Christes Bodie is Really Substantially Corporally Carnally or Naturally in the Sacrament M. Hardinge The .1 Diuision 126 Christen people hath euer ben taught that the Bodie and Bloude of Iesus Christ by the vnspeakeable workinge of the grace of God and vertue of the holy Ghoste is present in this most holy Sacrament and that verily and in deede This doctrine is founded vpon the plaine wordes of Christ â–ª which he vttered in the institution of this Sacrament expressed by the Euangelistes aâ—d by S. Paule As they were at Supper saieth Matthewe Iesus tooke breade and blissed it and brake it and gaue it to his Disciples and saith Take ye eate ye This is my Bodie And takinge the Cuppe he gaue thankes and gaue it to them saieinge Drinke ye al of this For this is my Bloude of the Newe Testament which shal be shedde for many in remission of sinnes VVithe like wordes almost Marke Luke and Paule doo describe this diuine institution Neither saide our Lorde onely This is my Bodie but least some sholde doubte how his wordes are to be vnderstanded For a plaine declaration of them he addeth this further VVhiche is geuen for you Likewise of the Cuppe he saith not onely This is my Bloude but also as it were to put it out of al doubte whiche shal be shedde for many Nowe as faithful people doo beleue that Christ gaue not a figure of his Bodie but his owne true and verie Bodie in substance and likewise not a figure of his Bloude but his verie pretious Bloude it self at his passion and death on the Crosse for our Redemption so they beleue also that the wordes of the institution of this Sacrament admitte no other vnderstandinge but that he geueth vnto vs in theise holy Mysteries his self same Bodie and his selfe same Bloude in trueth of substance â–ª which was crucified and sheadde forth for vs. Thus to the humble beleuers Scripture it self ministreth sufficient argument of the trueth of Christes Bodie and Bloude in the Sacrament against the Sacramentaries who holde opinion that it is there but in a figure signe or token 127 onely The B. of Sarisburie I knowe not wel whether M. Hardinge doo this of purpose or elles it be his manner of writinge But this I see that beinge demaunded of one thinge he alwaies turneth his answeare to an other The question is here moued whether Christes Bodie be Really and Corporally in the Sacrament His answeare is That Christes Bodie is ioyned and vnited Really and Corporally vnto vs And herein he bestoweth his whole treatie and answeareth not one woorde vnto the question In the former Articles he was hable to allege some forged Authorities Some contrefeite practise of the Churche Some woordes of the ancient Doctours although mistaken Some shewe of natural worldly reason or at the leaste wise some coloure or shifte of woordes But in this mater for directe proufe he is hablâ— to allege nothinge no not so muche as the healpe and drifte of natural Reason Where he saieth Christen people hath euer beene thus taught from the beginninge It is greate maruel that either they shoulde be so taught without a teacher or theirs teacher shoulde thus instructe them without woordes or such woordes shoulde be spoken and neuer written Uerily M. Hardinge by his silence and wante herein sécretely confesseth that theisâ— woâ—rdes Really Carnally c. in this mater of the Sacrament were
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
natural Bodie For as it is true That God was made man euen so and in like sense it is also true that Man was made God without any change of Substance of either Nature And therefore the Fathers saie Christes Bodie is Deified or made God for that it is vnited in persone and Glorie with the Nature of God To this purpose although not altogeather in like sense S. Augustine seemeth to saie that menne are Deified and made Goddes Thus he writeth Homines dixit Deos ex Gratia sua Deificatos non de Substantia sua natos He called menne Goddes as beinge Deified and so made by his Grace but not as borne so of his Substance So saith Dionysius Pontifex ipse mutatur in Deum The Bishop him self is turned into God Likewise S. Cyprian calleth the Scriptures Scripturas Deificas The Scriptures that make men Goddes And Clemens Alexandrinus saith Sacrae literae nos Deificant The holy Scriptures make vs Goddes By these and other like woordes is meante not that menne are changed from theire owne Natural Substance and in deede become Goddes as the letter seemeth to importe but onely that menne are endewed with Godly vertues and qualities and so made the Children of God And so Dionysius him self also saith Hae mutatio nostri in Deum est Dei in nobis similitudo quantam capere natura potest This changinge of vs into God is the Likenes or Image of God within vs as farre as nature canne receiue But S. Hierome saith Christes Fleashe hath double vnderstandinge and maie be taken either for his Spiritual or Diuine Fleashe or els for his Mortal Fleashe as it was Crucified And is thought to make muche for M. Hardinge For answeare hereunto firste of al this one thinge I praie thée good Reader to consider that S. Hierome in that whole place speaketh not one woorde neither of the Sacrament nor of any Real or Fleashly Presence Therefore M. Hardinge can haue but very poore healpe hereof to prooue his purpose Onely he expoundeth what S. Paule meante by these woordes VVe haue Redemption by his Bloude And his meaninge as it appeareth by the whole drifte of his woordes is this That the Saluation which we haue in Christe standeth not in that he was a méere natural man as were Codrus Decius Curtius or suche others that died for the safetie and deliuerie of their Countries but in that his Humanitie was vnited and ioyned in one persone with the Nature of God His woordes be these Quis iste aiunt tantus ac talis qui possit pretio suo Totum Orbem redimere Iesus Christus Filius Dei proprium Sanguinem dedit nos de Seruitute eripiens libertate donauit Et re vera si historijs Gentilium credimus quòd Codrus Curtius Decij Mures pestilentias vrbium fames bella suis mortibus represserint quantò magis hoc in Dei Filio possible iudicandum est quòd cruore suo non Vrbem vnā purgauerit sed Totum Orbem They say What was he suche a one and so mighty that by his price was hable to redeeme the whole world Iesus Christ the Sonne of God gaue his owne Bloude and deliueringe vs from bondage hath made vs free And in deede if we beleeue the Heathen stories that Codrus Curtius and Decii Mures remoued Pestilences Famines and warres from their Citties by their deathe howe muche more may we iudge the same possible in the Sonne of God that he by his Bloude hath purged not onely one Cittie but also the whole worlde Immediatly after this folowe the woordes that M. Hardinge hath here alleged Dupliciter verò c. For the Bloude and Fleashe of Christe hath double vnderstandinge By the whole course of these woordes thus gooinge before it is easy to perceiue S. Hieromes meaninge that is That we haue our Saluation in Christe and doo Eate him and Drinke him and liue by him not for that his Fleashe was mortal onely and Crucified vpon the Crosse but for that it was Spiritual and Diuine that is to saye the Fleashe of the Sonne of God And herein stoode that greate contention that Cyrillus and other Godly Fathers had against Nestorius as it is wel knowen vnto the learned And therefore S. Paule saithe That I liue nowe in the Fleashe I liue in the Faithe of the Sonne of God Therefore notwithstandinge S. Augustine say Christus Crucifixus est Lac sugentibus Cibus proficientibus Christe Crucified is Milke vnto the sucklinges and harder meate vnto the stronge And notwithstandinge Angelomus saye Christes Bodie is haye whereby the Gentiles are feadde Yet muste bothe these and also al other like places be taken not of bare mortal Fleashe alone but of the Fleashe of the Sonne of God whiche S. Hierome calleth Diuine Spiritual for that it is personally and inseparably ioyned with the Godheade Againe S. Hieromes meaninge is that the same Fleashe of Christe beinge thus Diuine and Spiritual muste also Spiritually be receiued and not in any suche Carnal or Fleashly wise as is here imagined by M. Hardinge For notwithstandinge Christes Bodie be Spiritual yet is that no sufficient warrant to prooue that therefore M. Hardinges opinion is not as he saithe ouer Grosse and Carnal For the Manichées and the Messalian Heretiques had Grosse and Carnal imaginations of God him selfe notwithstandinge God be onely Sprite and moste Spiritual And therefore S. Augustine saith of them Ecce ego derideo Carnales homines qui nondum possunt Spiritualia cogitare Beholde I laughe to scorne these Carnal and Fleashly men that are not yet hable to conceiue thinges Spiritual For proufe hereof S. Hierome him selfe saithe De hac quidem Hoftia quae in Christi Commemoratione mirabiliter fit edere licet De illa verò quam Christus in Ara Crucis obtulit secundum se nulli edere licet Of this Oblation which is marueilously made in the remembrance of Christe it is lawful to eate But of that Oblation whiche Christe offered vpon the Aultar of the Crosse accordinge to it selfe that is to saie in Grosse Fleashly manner it is lawful for noman to eate By these woordes S. Hierome also sheweth a greate difference bitweene the Sacrifice that is made in the Remembrance of Christe and the very Sacrifice in déede that Christe made vpon the Crosse. So S. Chrysostome saith Si Carnaliter quis accipiat nihil lucratur If a man take it Fleashly he gaineth nothinge So likewise S. Augustine saithe as it is alleged before It is a Figure or Forme of speache willinge vs to be pertakers of Christes Passion and confortably to remember that Christe hath died for vs. This S. Hierome calleth the Eatinge of the Diuine and Spiritual Fleashe of Christe Therefore Clemens Alexandrinus saithe not onely in like sense but also in like forme of woordes Duplex est Sanguis Domini alter Carnalis quo redempti sumus alter
the waie that S. Cyprian in this place speaketh not one woorde of the Adoration of the Sacrament As for M. Hardinges gheasses they importe no proofe By the way as S. Cyprian saith The Diuine Essence as M. Hardinge turneth it infuseth it selfe into the Uisible Sacramente so doeth Paulinus saie of the Water of Baptisme CoÌ„cipit vnda DeuÌ„ The Water conceiueth or receiueth God And S. Augustine speakinge likewise of Baptisme Sacramento suo Diuina Virtus assistit The diuine power of God is assistent vnto the Sacramente M. Hardinge The .21 Diuision Chrysostome hath a notable place for the adoration of Christes Bodie in the Sacrament in his CoÌ„mentaries vpon S. Paule where he affirmeth also the 169 Real presence and the sacrifice Let vs not let vs not saith he be willinge impudently to kille our selues And when thou seest that Bodie set foorth saie with thee self For cause of this Bodie I am no lenger earth and ashes no lenger captiue but free This Bodie fastened on the Crosse and beaten was not ouercome with Death After this he exhorteth al to adore and worship our lordes bodie in the Sacrament This Bodie saith he the VVise Menne worshipped in the stalle and hauinge taken a longe iourney beinge both wicked and aliantes with very greate feare and tremblinge adored him VVherefore let vs folowe at least those aliantes vs I saie that are Citizens of heauen For they where as they sawe but that stalle and Cabben onely and none of al the thinges thou seest nowe came notwithstandinge with the greatest reuerence and feare that was possible But thou seest it not in a stalle of beastes but on the aultar not a woman to holde it in her armes but a priest present and the holy Ghost plentifully spreadde vpon the sacrifice This Father in his Masse maketh a praier in presence of the Blessed Sacrament almost with the same woordes that S. Basile did Attende Domine Iesu Christe Deus noster c. Looke vpon vs O Lorde Iesus Christe our God from thy holy habitacle and from the Throne of the Glorie of thy Kingdome and come to sanctifie vs who sittest on high with the Father and art here inuisibly with vs and make vs worthy by thy mightie hande that we maie be partakers of thy vnspotted Bodie and pretiouse Bloude and through vs al the people In the same Chrysostomes Liturgie or Masse a most euident testimonie of Adoration of the Sacrament is thus vttered Sacerdos adorat Diaconus in eo quo est loco ter secretò dicentes Deus propitius esto c. The priest adoreth and the Deacon likewise in the place he standeth in â–ª saieinge three times secretely God be merciful to me a sinner So the people and likewise al make theire Adoration deuoutely and reuerently In the same father is an other praier whiche the Greeke priestes doo vse to this daie at theire Adoration of Christes Bodie in the Sacrament and it is expressed in these woordes Domine non sum dignus c. Lorde I am not worthy that thou enter vnder the filthie roofe of my Soule But as thou tookest in good parte to lie in the denne and stalle of brute beastes and in the house of Simon the Leprouse receiuedst also a harlot and a sinner like me cominge vnto the Vouchesafe also to enter into the stalle of my Soule voide of reason and into my filthie Bodie beinge deade and Leprouse And as thou didst not abhorre the fowle mouth of a harlot kissinge thine vndefiled feete So my Lorde God abhorre not me though a sinner but vouchesafe of thy goodnes and benignitie that I maie be made partaker of thy most holy Bodie and Bloude The B. of Sarisburie The answeare that is already made vnto Dionysius and Origen maie also serue to that is here alleged of Chrysostome Yet for some further declaration of Chrysostomes meaninge it maie please thée good Christian Reader to vnderstande that Chrysostome in the very same Homilie here alleged writeth thus Quid Significat panis Corpus Christi What dooth the Breade Signifie The Bodie of Christe And in his Homilies vpon S. Matthew he writeth thus In istis vasis non est Verum Corpus Christi sed Mysterium Corporis eius continetur In these vesselles is not the very Bodie of Christe but a Mysterie of his Bodie is therein conteined And therefore in the same Homilie vpon the Epistle to the Corinthians he withdraweth the mindes of the people from the Sensible Elementes of the Breade and the Wine and lifteth them vp by Spiritual cogitations into Heauen Thus he speaketh vnto the people Vbi Cadauer ibi Aquilae Cadauer est Domini Corpus propter Mortem Aquilas autem appellat vt ostendat ad alâ—a â—um oportere contendere qui ad hoc Corpus accedit Where as the Carkesse is there are the Eagles The Carkesse is the Lordes Bodie bicause of his Death But Eagles he nameth to shewe that he must flee on high that wil comme neare to that Bodie Afterwarde he addeth thus Ascende ergo ad Coeli portas diligenter attende imò non Coeli sed Coeli Coelorum tunc quod dicimus intueberis Therefore goe vp vnto the gates of Heauen and marke diligently Naie I saie not to the gates of Heauen but of the Heauen of Heauens then shalt thou see the thinges that I speake of Thus therefore that Godly Father Chrysostome dealeth with his people as if they were already in Heauen and willeth them to beholde not the Breade and Wine whiche are thinges corruptible but the very Bodie and Bloude of Christe not the outwarde Sacrament but the Substance of the Sacrament not the thinges that lie present before them but the thinges that touching Bodily Presence are awaie For in the holy Communion there is none other sight laide before vs but onely the Crosse and Death of Christe and that Lambe of God that taketh awaie the sinnes of the worlde And the very cogitation hereof saith S. Augustine so mooueth our hartes as if we sawe Christe hanginge presently before vs vpon his Crosse. In this wise therefore hauinge remoued the peoples hartes into Heauen and placed them euen in the sight of Christe he saith further vnto them For this Bodies sake thou art no lenger dust and ashes This Bodie hath made the free This Bodie was broken for thee vpon the Crosse This Bodie must wee Adoure as the Wise men did This Bodie not nowe vpon the Earth but at the Right hande of God in Heauen This Bodie that thou seest with thy Sprite and touchest with thy Faith whereof the Sacrament that thou receiuest is a Mysterie So saith Emissenus Sacrum Dei tui Corpus Fide respice mente continge Cordis manu suscipe With thy Faith beholde the holy Bodie of thy God touche it with thy minde receiue it with the hande of thy Harte But M. Hardinge wil replie Chrysostome saith As Christe was
remember either borne or doone to deathe for vs or sittinge in his throne And whiles we reduce the Sonne of God to our memorie by the picture no lesse then by writinge it bringeth either gladnesse to our minde by reason of his Resurrection or comforte by reason of his Passion Thus farre S. Gregorie And if men praye kneelinge before any Image or triumphant signe of the Holy Crosse they woorship not the VVoodde or Stoane Figured but they honour the highest God And whom they can not beholde with senses they reuerence and woorship his Image representinge him accordinge to auncient insâ—itution not restinge or staiynge them selues in the Image but transferring the adoration and woorship to him that is represented Muche might be alleged out of the Fathers concerninge the woorshippinge of Images but this may suffise And of al this one sense redoundeth that what Reuerence Honour or VVoorship so euer is applied to Images it is but for Remembrance Loue and honour of the primitiues or Originalles As when we kisse the Gospel booke by that token we honour not the Parchement Paper and Incke wherein it is written but the Gospel it selfe And as Iacob when he kissed his Sonne Iosephes coate embrewed with Kiddes bloude holdinge and imbrasinge it in his armes and makinge heauie moane ouer it the affection of his loue and sorow rested not in the Coate but was directed to Ioseph him selfe whose inforâ—unate Deathe as he thought that blouddy coate represented So Christen men shewinge tokens of reuerence loue and honour before the Image of Christe of an Apostle or Martyr with their inwarde recognition and deuotion of their hartes they staie not their thoughtes in the very Images but deferre the whole to Christe to the Apostle and to the Martyr geuinge to eche one in dewe proportion â–ª that whiche is to be geuen puttinge difference betweene the Almighty Creatour and the Creatures finally rendringe al Honour and Glorie to God alone who is maruelous in his Sainctes Suche woorshippinge of Images is neither to be accompted for wicked nor to be dispised 203 for the whiche we haue the testimonies of the auncient Fathers bothe Greekes and Latines vnto whiche further auctoritie is added by certaine general Councelles that haue condemned the breakers and impugners of the same The B. of Sarisburie M. Hardinge hath made a very large entrie to so smal a house The whole question standeth onely in this one pointe of Adoration whiche is here very lightly past ouer in fewe woordes Al the rest is vsed onely as a floorishe to beginne the gaâ—â—e Neither doothe he any wise directly answeare that was demaunded that is whether Images in olde times were set vp to be woorshipped but onely sheweth his owne fantasie in what sorte they may be woorshipped Wherein notwithstandinge he séemeth not to agrée thorowly neither with the rest of his companie nor with him selfe His final Resolution is this The Adoration that is made in this sorte is not Principally directed to the Image The sense of whiche Woordes is this The corruptible creature of VVood or Stoane may be woorshipped although not Principally or chiefely as God him selfe whiche is thereby represented And thus he taketh an indifferent way bitwéene bothe as if he would saie An Image may be Woorshipped and yet it may not be woorshipped Againe It may not be woorshipped and yet it may be woorshipped And for Confirmation hereof he allegeth certaine Autorities forged vnder the names of S. Basile and Athanasius Notwithstandinge he know right wel that neither of these twoo Fathers euer either vttered suche woordes or had cause to mooue suche mater Onely they are alleged in that childishe Councel of Nice the Seconde â—monge a greate number of other like lies and Fables Good Christian Reader if thou be learned consider and weigh that Councel And thou shalt say I haue reported muche lesse then thou hast founde And the same Athanasius as he is here brought in to prooue the Adoration of Images so els where in the same Councel he is forced to say that Christe dwelleth in Reliques and Deade mens Boanes As for Gregorie notwithstanding he speake expressely of Images yet he speaketh not one Woorde of the Adoration of Images In Conclusion M. Hardinge beinge not hable to allege no not so muche as one Ancient Father for the woorshippinge of Images these manifest forgeries onely excepted yet he blusheth not to say in a brauerie that he mighte allege a greate number moe By suche faces and viâ—inge of emptie stoare the simple people is ofte deceiued But what néedeth M. Hardinge either to holde by these counterfeite and forged déedes or elsby these fonde diuises of Principal and not Principal Adoration thus to simper and to season the mater bitwéene bothe Certainely the Bishoppes in his Seconde Councel of Nice thinke them selues hable to prooue bothe by Scripture and also by Ancient Autoritie that Images ought vndoubtedly to be honoured For as it is saide before they allege these Scriptures Woorship the footestoole of his feete Adoure him in his holy hille Al the ritche of the people shal woorship thy face Hereof they conclude thus Ergo Images must be woorshipped And therefore Theodosius the Bishop of Mira in the same Councel alloweth it wel and specially for that his Archedeacon was taught the same by reuelation in a Dreame Therefore one of them saithe Venerandas imagines adoro id perpetuâ— docebo I Adoure the reuerent Images and wil maineteine the same while I liue An other saithe Historias Imaginum honoro palam Adoro I woorship the stories of Images and Adoure them openly An other saithe Imagines perfectè adoro I geue perfite Adorâ—tion vnto Images An other saithe Eos qui diueâ—sum statuunt auerâ—or anathemaâ—izo Al suche as holde the contrary I vtterly forsake and holde them accursed Briefely the whole Councel there determineth thus Eos qui circa Adoraâ—ionem Imaginum laborant aut dubitant nostra Synodus anathematizat Al suche as stagger or stande in doubte of the Adoration of Images are accursed by this Councel They saye Wee knowe that Images are Creatures Corruptible and therefore wee neither vse them nor take them as Goddes And thus they thinke them selues very wise menne that can knowe that Birdes and Children be hable to knowe Euen so the Heathens were wonte to say of their Idolles Cicero confesseth Ioâ—em lapidem non esse Deum That Iuppiter is a stoane and no God Lactantius hereof writeth thus Non â—psa inquit Adoramus sed eos ad quorum Imagines facta quorum nominibus Consecrata sunt The Infidel wil say euen as M. Hardinge here saith VVe woorship not our Images but our Goddes vnto whose likenesse the Images are made and in whose names they are Consecrate The like â—ereof we may finde in S. Augustine in Athanasius in Sozomenus and in others And this excuse was then as now thought sufficient But S. Augustine
of Constancie of Faith stedfastly keapte to Death suffered in places of fame and knowledge at Paris at Lions at Carthage The B. of Sarisburie This place of S. Cyprian as it not once toucheth the Real Sacrificinge of Christ vnto his Father so it vtterly condemneth the Communion vnder One Kinde the Common Praiers in a strange vnknovven tongue and briefely the whole disorder and abuse of M. Hardinges Masse But S. Cyprian saithe In Sacrificio quod Christus est In the Sacrifice that is Christe Yf M. Hardinge thinke to finde greate aduantage in these woordes it maie please him to Remember that S. Augustine saithe Illis Petra erat Christus Vnto the Iewes the Rocke was Christe Uerily the Sacrifice after the Order of Melchisedek whiche is the Propitiation for the Sinnes of the world is onely Iesus Christ the Sonne of God vpon the Crosse. And the Ministration of the holy Mysteries in a Phrase manner of speache is also the same Sacrifice bicause it laieth foorthe the Death and Bloude of Christe so plainely and so euidently before our eies So saithe S. Augustine The Very Remembrance of Christes Passion sturreth vp suche motions within vs as yf wee sawe Christe presently hanginge vpon the Crosse. Upon whiche woordes the Common Glose noteth thus Christus immolatur id est Christi immolatio Repraesentatur fit Memoria Passionis Christe is Sacrificed that is to saie The Sacrifice of Christe is Represented and there is made a Remembrance of his Passion So S. Cyprian saith VinuÌ„ exprimit SanguineÌ„ In Aqua populus intelligitur In Vino Sanguis ostenditur Itaque Passionis eius mentionem in Sacrificijs facimus Passio enim Domini est Sacrificium quod offerimus The VVine sheweth the Bloude In the VVater we vnderstande the people The Bloude is expressed in the Wine And therefore in our Sacrifices wee make mention of Christes Passion For the Sacrifice that wee offer is the Passion of Christe As the Ministration of the Holy Communion is the Deathe and Passion of Christe euen so and in like sorte and sense may the Sacrifice thereof be called Christe Therefore S. Gregorie saithe Christus in seipso immortaliter viuens iterum in hoc Mysterio moritur Eius Caro in populi Salutem patitur Christe liuinge immortally in him selfe Dieth againe in this Mysterie His Fleashe suffereth in the Mysterie for the Saluation of the people I recken M. Hardinge wil not saie that Christe Dieth in deede accordinge to the force and sounde of these woordes or that his Fleashe verily and in déede is tormented and suffereth in the Sacrament S. Gregorie better expoundeth him selfe in this wise Hoc Sacramentum Passionem Vnigeniti Filij imitatur This Sacramente expresseth or representeth the Passion of the Onely begotten Sonne And the very Barbarous Glose touchinge the same saithe Christus Moritur Patitur id est Mors Passio Christi Repraesentatur Christe Dieth and Suffereth that is to saie Christes Death and Passion is Represented So S. Chrysostome saithe In Mysterijs Mors Christi perficitur The Deathe of Christe is wrought in the Mysteries So saithe Beda Exaltatio Serpentis Aenei Passio Redemptoris nostri est in Cruce The liftinge vp of the Brasen Serpent is the Passion of our Redeemer vpon the Crosse. So saithe S. Hierome Quotidié nobis Christus Crucifigitur Vnto vs Christe is daily Crucified So S. Ambrose Christus quotidié immolatur Christe is daily Sacrificed So S. Augustine Tunc vnicuique Christus occiditur cùm credit occisum Then is Christe slaine to euery man when he beleeueth that Christe was slaine To conclude so S. Hierome saithe Semper Christus credentibus immolatur Vnto the Faitheful Christe is euermore Sacrificed Thus may the Sacrifice of the Holy Communion be called Christe to wite euen so as the Ministration of the same is called the Passion or the Deathe of Christe And that the weakenes of M. Hardinges gheasses may the better appeare vnderstande thou good Christian Reader that the Holy Catholique Fathers haue vsed to say that Christe is Sacrificed not onely in the Holy Supper but also in the Sacramente of Baptisme S. Augustine saithe Holocaustum Dominicae Passionis eo tempore pro se quisque offert quo eiusdem Passionis Fide dedicatur The Sacrifice of our Lordes Passion euery man then offereth for him selfe when he is Confirmed in the Faithe of his Passion And againe Holocaustum Domini tunc pro vnoquoque offertur quodammodò cùm eius nomine Baptizando signatur Then is the Sacrifice of our Lorde In a Manner offered for eche man when in Baptisme he is marked with the name of Christe And againe Non relinquitur Sacrificium pro peccatis id est non potest denuò Baptizari There is leafte no Sacrifice for Sinne that is to say He can be nomore Baptized And in this consideration Chrysostome saithe Baptisma Christi Sanguis Christi est Christes Baptisme is Christes Bloude And likewise S. Ambrose In Baptismo Crucifigimus in nobis Filium Dei In Baptisme wee Crucifie in our selues the Sonne of God M. Hardinge The .11 Diuision Our aduersaries crake muche of the sealing vp of their newe Doctrine with the Bloud of suche and suche who be written in the booke of lyes not in the booke of life whom they wil needes to be called Martyrs Verely if those Mounkes and Friers Apostates and renegates wedded to wiues or rather to vse their owne terme yoked to Sisters be true Martyrs then must our Nâ—we Gospellers pull these Holy Fathers and many Thousandes moe out of Heauen 229 For certainely the Faith in Defence of whiche either sorte died is vtterly contrary The woorst that I wishe to them is that God geue them eies to see and eares to heare and that he shutte not vp their hartes so as they see not the light here vntil they be throwen awaye into the outwarde darkenes where shal be weeping and grintinge of teeth The B. of Sarisburie This talke was vtterly out of season sauinge that it liked wel M. Hardinge to sporte him selfe with the Scriptures of God and a litle to scoffe at the woordes of S. Paule Whiche thinge decomminge him so wel may be the better borne withal when it shal please him likewise to scoffe at others S. Paule calleth Wiues sometimes Sisters sometimes Yoke fellows and thinketh Matrimonie to be Honorable in al Personnes and the forebiddinge of the same to be the Doctrine of Diuels Neither doothe it any way appeare that euer honest godly Matrimonie either displeased God or was thought vncomely for a Martyr and witnesse of Goddes Trueth S. Paule was Married as it appeareth by Ignatius Clemens Eusebius and yet neuerthelesse was a Martyr S. Peter the Chiefe of the Apostles had a Wife and yet neuerthelesse stoode by and gaue her comforte and constancie at her Martyrdome The twelue