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
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
and to rest in reuerent simplicitie of beleefe Thereby through the holie Ghost persuaded he knoweth that although the Bodie of Christ be natural and humaine in deede yet throughe the vnion and coniunction many thinges be possible to the same novve that to al other bodies be impossible as to walke vpon waters to vanishe awaie out of sight to be transfigured and made bright as the Sonne to ascende vp through the Clowdes and after it became immortal death beinge conquered to rise vp againe out of the graue and to entre through doores fast shutte Through the same faith he beleueth and acknowlegeth that 147 accordinge vnto his worde by his power it is made present in the blessed Sacrament of the Aultare vnder the forme of Breade and wine where so euer the same is duely consecrated accordinge vnto his institution in his holie supper and that not after a grosse or carnal manner but spiritually and supernaturally and yet substantially not by local but by substantial presence not by manner of quantitie or fillinge of a place or by changinge of place or by leauinge his sittinge on the right hande of the Father but in suche a maner as God onely knoweth and yet dothe vs to vnderstande by faith the trueth of his verie presence farre passinge al mannes capacitie to comprehende the manner howe VVhere as some against this pointe of beleefe doo allege the article of Christes ascension and of his beinge in heauen at the right hande of God the Father bringinge certaine textes of the scriptures perteininge to the same and testimonies of auncient Doctours signifiâ—inge Christes absence from the earth It maie be rightly vnderstanded that he is verily both in heauen at the right hande of his Father in his visible and corporal forme verie God and man after whiche maner he is there and not here and also in the Sacrament inuisibly and spiritually both God and man in a mysterie so as the grauntinge of the one maie stande without denial of the other no contradiction founde in these beinges but onely a distinction in the waie and manner of beinge The B. of Sarisburie Hauinge somewhat largely answeared the fiue first Articles wherein seemed to lie the greatest weight I trust I maie nowe the more sleightly passe ouer the reast Herein M. Hardinge seemeth in woordes throughly to yeelde vnto vs without exception For where as the question is moued of the beinge of Christes Bodie in a thousande places or moe his answeare is that Christes Bodie is Local onely in one place and so cannot be in a thousande places but onely in one place at one time Howe be it thus saieinge he swarueth muche from the Olde Fathers whose woordes as it shal appeare sounde farre otherwise Further for the better vnderstandinge hereof it shal behooue thee gentle Reader to vnderstande that touchinge the Bodie of Christ there haue benne sundrie greate errours raised and mainteined in the Churche of olde time and that not onely by Heretiques but also by holy learned Fathers The Maniâ—hees healde that Christ had onely a fantastical Bodie without any material Fleashe Bloude or boane in appearance and in sight somewhat but in very deede and in substance nothinge Eutyches healde that Christes Bodie after his IncarnatioÌ„ was made equal with his Diuinitie an erroure muche like vnto this that is nowe mainteined by M. Hardinge S. Hilarie healde that Christ receiued no Fleashe of the Blissed Uirgin but brought the same from Heauen and that his Bodie was impassible fealte no more griefe when it was striken then water fiere or ayre when it is diuided with a knife Theodoretus saith that the Heretiques called Helcesâ—ei healde that there be sundrie Christes two at the least the one dwellinge in heauen aboue the other in the worlde here beneath Al these and other suche like errours and Heresies grewe onely of admiration and reuerence towardes Christes Diuine Nature and the Authours and Mainteiners of the same leauinge reason accordinge to M. Hardinges counsel and cleauinge wholy to their imagination whiche they called Faith were farre deceiued But M. Hardinge laieth the fundation hereof vpon a Miracle whereof notwithstandinge touchinge this grosse and fleashely Presence he hath no manner warrant neither in the Scriptures nor in any of the Holy Fathers As for that is alleged of Chrysostome and Basile it is to a farre other purpose as shal appeare and maie soone be answeared S. Augustine wrote three special Bookes namely of the Miracles of the Olde and Newe TestameÌ„t and Gregorie Nazianzene wrote in like sorte of the same yet did neither of them both euer make mention of this Miracle And albeit this kinde of reasoninge Ab authoritate negatiuè in suche cases implie no greate necessitie yet must it needes be thought either greate negligence or greate forgeatfulnes writinge purposely and namely of Miracles to leaue out vntouched the greatest Miracle Certainely S. Augustine hereof writeth thus Quia haec hominibus nota sunt quia per homines fiunt honorem tanquam religiosa habere possunt stuporem tanquam mira non possunt These thinges speakinge of the Sacrament of Christes Bodie bicause they are knoweÌ„ vnto menne and by menne are wrought maie haue honoure as thinges appointed to Religion but woonder as thinges marueilous they cannot haue Thus S. Augustine ouerthroweth M. Hardinges whole fundation and saith that in his great Miracle there is no woonder or Miracle at al. He saith further It is agreeable to the Godheade to be euery where Simpliciter and Propriè For a creature it is agreeable to be in one place But as for the Bodie of Christe he saithe it is after a manner bitweene bothe This is the whole countenance of this mater And this whole place M. Hardinge hath borowed euen woorde by woorde out of Gerson But where as he addeth That the Bodie of Christe as it is vnited vnto the Godheade maie be at one time in sundrie places he shoulde haue remembred that this is an olde erroure longe sithence reproued and condemned by S. Augustine and other learned Fathers S. Augustine saith thus Cauendum est ne ita Diuinitatem astruamus Hominis vt veritatem Corporis auferamus NoÌ„ est autem consequens vt quod in Deo est ita sit vbique vt Deus We must beware that we doo not so mainteine the Diuine Nature of Christ beinge man that we take awaie the Trueth of his Bodie Neither dooth it folow that the thinge that is in God is therefore euerywhere as God is S. Augustines wordes be plaine that who so saith The Bodie of Christe is euery where or in infinite places at one time whiche is al one thinge the reason and miracle beinge like vtterly denieth the veritie of Christes Bodie But what a fantasie is this That Christes Bodie is neither the Creator nor a Creature but as it is here auouched after a manner bitweene
both Who euer woulde warrant this Doctrine but that Olde Heretique Abbate Eutyches Uerily S. Augustine saith Omnis substantia quae Deus non est Creatura est quae Creatura non est Deus est Et quod Deo minus est Deus non est Euery Substance that is not God is a Creature and that is not a Creature is God and what so euer is lesse then God is not God Here S. Augustine knoweth a Creator and a Creature but M. Hardinges meane bytweene both he knoweth not Leo writinge against Eutyches of whome M. Hardinge seemeth to haue receiued this learninge writeth thus Emergunt alij qui Carnem Domini Diuiniâ—atem dicunt vnius esse Naturae Quae tantum Sacrilegium inferna vomuere Tolerabiliores sunt Ariani c. Vp there starte others that saie The Fleashe of Christ and his Diuinitie are both of one Nature What Helle hath powred vs out suche wicked sacrilege The very Arianes are more to be borne withal then these menne S. Augustine saith Quod ad Hominem attinet Creatura est Christus Christe as concerninge his Manhoode is not a meane bitweene both but a Creature Againe he saithe Duas Substantias id est Naturas esse fatemur Diuinitatis scilicet Humanitatis Creatricis Creatae quae tamen substantiae non confusae sed vnitae atque in vna eademque Persona inseparabiles in sua semper proprietate manentes We confesse there are in Christe two Substances or Natures The one of the Godhead the other of the Manheade The one of the Creator the other of the Creature Which Substances notwithandinge are not Confused but Vnited and in one selfe same Persone inseparable and remaininge euer more in their owne Properties The like writeth Leo Cyrillus Gelasius and al the reast of the Olde Learned Fathers Therefore M. Hardinge was muche ouerseene either to teache the people that Christes Bodie is neither the Creator nor the Creature but a meane bitweene both or els to saie that the same Bodie beinge vnited vnto the Godheade maie therefore be in sundrie places at one time Herein rested the olde Heresie of Eutyches For thus Flauianus writeth of him Corpus Domini Humanum quidem vocat tamen negat esse nobis CoÌ„substantiale He calleth the Bodie of our Lorde a Mannes Bodie but yet he saith it is not one in Substance with our bodies But M. Hardinge replieth Christes Bodies is nowe become Immortal and Glorious This is most true and without al question How be it it may please him to remember that when Christe ministred the holy Communion to his Disciples his Bodie was then Mortal and subiecte to Death and other iniuries and not Glorious Therefore if Christes Bodie in the Sacrament be Immortal and Glorious it must folowe that for that present Christe had twoo manner Bodies the one Mortal the other Immortal the one Glorious the other not Glorious Thus M. Hardinges Rules and Examples matche not togeather He addeth further Christes Bodie walkte vpon the waters vanisshed out of sight ascended through the Cloudes and entred through the doores beinge fast shutte c. These were the reasons that deceiued the Olde Manichees I maruel that M. Hardinge beinge as he saithe lately become a professour of the Catholique Faithe woulde founde the whole substances of his Doctrine vpon Heretiques Touching the special trust that the Manichees reposed in this argumente S. Hierome writeth thus Cum dicit Manichaeus similis Manichaeorum Dominus non Resurrexit in Corporis Veritate vt scias non fuisse verum Corpus clausis ingressus est ostijs nos quid dicemus Domine libera animam meam a labijs iniquis a lingua dolosa When the Manichee or any other like the Manichees saith The Lorde arose not againe in the Trueth of his Bodie and for proufe thereof saith thus He entred in when the doores were shutte what then shal wee say Euen thus O Lorde deliuer my soule from wicked lippes and deceiteful tongues Here wée sée M. Hardinge is driuen to séeke vpon olde condemned Heretiques and to borow their weapons wherefore it shal be good to folow S. Hieromes counsel and to say O Lorde deliuer my soule from wicked lippes and deceiteful tongues Likewise S. Ambrose saithe The Apostles of Christe by the same manner of reasoninge were deceiued For vpon that Christe entred the gates being shutte he writeth thus Denique conturbati Discipuli aestimabant se Spiritum videre Et ideò Dominus vt speciem nobis Resurrectionis ostenderet palpate inquit et videte quia Spiritus CarneÌ„ Ossa noÌ„ habet sicut me videtis habere The Disciples being astonned thought they saw a Spirite or a Fantasie Therefore the Lorde to shew a token of his Resurrection saide vnto them feele and see for a Spirite or Fantasie hath not Fleashe and Bone as you see that I haue Now if these argumentes were hable to deceiue the Apostles of Christe it is not impossible but they may likewise deceiue M. Hardinge Chrysostome saith Clausa erant ostia ingressus est Iesus Non erat phantasma Non erat Spiritus Verè Corpus erat habebat Carnes Ossa The doores were shutte and Iesus entred It was no Fantasie it was no Sprite it was verily a Bodie it had Fleashe and Boanes Thus notwithstandinge these Marueilous effectes yet the Ancient godly Fathers saide Christes Bodie neuerthelesse is and continueth stil a Creature not a meane bitwéene bothe as M. Hardinge here strangely hath imagined Now let vs consider M. Hardinges argumentes Christes Bodie walkte vpon the waters It entred through the doores beinge shutte It ascended through the Cloudes Ergo It may be at one time in sundrie places Although this argument may soone be espied hauinge vtterly no manner sequele in reason yet the folie thereof may the better appeare by the like S. Peter walkte vpon the water Elias was taken vp into the Cloudes S. Bartholomew entred through the doores being shutte Ergo S. Peter Elias and S. Bartholomew may be at one time in sundrie places And that I allege here of S. Bartholomew although it be but a vaine Fable yet it may not easily be denied For it is recorded by Abdias the Bishop of Babylon who as M. Harding supposeth saw Christe in the Fleashe and was one of the Apostles Felowes Ouer al this M. Hardinge throweth a swéete myste to carie away the simple in the darke Christes Bodie saith he is in the Sacrament not by Local but by Substantial presence Carnally but not in carnal manner placed in the Pyxe in the hande in the mouthe and yet in no place at al a very Natural Bodie euen as it was vpon the Crosse yet without al manner Quantitie and Dimensions or Proportions of a Bodie that is neither thicke nor broade nor shorte nor longe there now where before it was not and yet without any shiftinge or change of places Onlesse this
Bloude the Capernaites hearinge his woordes imagined euen as M. Hardinge nowe dooth that he meante a very Fleashly Eatinge with their Bodily mouthes and therefore beganne to be offended and saide His speache was ouer harde and departed from him Upon occasion hereof S. Augustine writeth thus Ipsi erant duri non sermo Christus instruxit eos qui remanserant ait illis Spiritus est qui viuificat Caro autem nihil prodest Verba quae locutus sum vobis Spiritus sunt vita Spiritualiter intelligite quod locutus sum Non hoc Corpus quod videtis manducaturi estis nec bibituri illum Sanguinem quem fusuri sunt qui me Crucifigent Sacramentum aliquod vobis commendaui Spiritualiter intellectum viuificabit vos They were harde Christes woorde was not harde Christe instructed them that remained and saide vnto them it is the Sprite that geueth life the Fleashe profiteth nothinge The woordes that I haue spoken are Sprite and Life Vnderstande ye spiritually that I haue spoken Ye shal not Eate this Bodie that ye see neither shal ye drinke that Bloude that they shal sheadde that shal Crucifie me I haue recommended vnto you a certaine Sacrament Beinge Spiritually vnderstanded it wil geue you life These woordes be plaine of them selfe and neede no longe construction The difference that M. Hardinge hath diuised bytweene Christes Bodie in Substance and the self same Bodie in respecte of qualities is a vaine Glose of his owne without Substance For S. Augustine saith not as M. Hardinge woulde faine haue him to saie Ye shal not Eate this Bodie with your bodily mouth Quale videtis vnder suche Conditions and qualities of Mortalitie and Corruption as yowe nowe see it but Quod videtis that is Yowe shal not eate the same Bodie in Nature and Substance that nowe ye sée Neither was the Bodie of Christe at that time when he Ministred the holy Communion and spake these woordes to his Disciples endewed with any suche qualities For it was neither Spiritual nor Inuisible nor Immortal but contrarywise Earthly Uisible and subiecte to Death To be shorte S. Augustine speaketh not one woorde neither of this Carnal Presence nor of Secrete Beinge vnder Couerte nor saith as M. Hardinge saithe that the very Bodie of Christe is a Figure of Christes Bodie nor imagineth in Christe two sundrie sortes of Natural Bodies nor knoweth any one of al these M. Hardinges strange Collections Thus onely he saith Non hoc Corpus quod videtis manducaturi estis Touchinge your Bodily mouth Ye shal not Eate this Bodie of mine that ye see Of whiche woordes M. Hardinge contrary to S. Augustines expresse and plaine meaninge as his common wonte is concludeth the contrary Ergo with youre Bodily Mouth ye shal eate this self same Bodie in Substance that ye see Nowe for as muche as M. Hardinge wil saie Wée diuise Figures of our selues without cause and that Christes woordes are plaine and ought simply to be taken as they sounde without any manner Figure I thinke it therefore necessarie in fewe woordes to shewe bothe what hath leadde vs and al the Ancient Writers and Olde Doctours of the Churche thus to expounde the Woordes of Christ and also howe many and howe strange and monstrous Figures M. Hardinge with his Bretherne are driuen to vse in the Exposition of the same And to passe ouer al the Olde learned Fathers whiche in their writinges commonly cal the Sacrament a Representation a Remembrance a Memorie an Image a Likenes a Samplar a Token a Signe and a Figure c. Christe him self before al others seemeth to leade vs hereunto bothe for that at the very Institution of the holy Mysteries he saide thus Doo ye this in Remembrance of me And also for that in the sixth Chapter of S. Iohn speakinge of the Eatinge of his Fleashe he forewarned his Disciples of his Ascension into Heauen and shewed them that his very Natural Fleashe Fleashely receiued canne profite nothinge Moreouer it is not agréeable neither to the Nature of a Man Really and in deede to eate a mannes Bodie nor to a mannes Bodie Really and in deede without Figure to be Eaten For that S. Augustine saith were Flagitium facinus An horrible wickednes And againe he saithe Horribilius est humanam Carnem manducare quà m perimere Sanguinem humanum bibere quà m fundere It is a more horrible thinge to eate mannes Fleashe then it is to kille it and to drinke mannes Bloude then it is to shead it For this cause he concludeth Figura ergo est Therefore it is a Figure And in like manner Cyrillus saithe Sacramentum nostrum non asseuerat Hominis manducationem Our Sacrament auoucheth not the Eatinge of a man Againe in these woordes of Christe we finde Duo disparata that is two sundrie termes of sundrie Significations and Natures Panis and Corpus whiche as the learned knowe cannot possibly be Uerified the one of the other without a Figure By sides al this in euery of these clauses whiche so nearely touche Christes Institution there is a Figure To drinke the Cuppe of the Lorde In steede of the Wine in the Cuppe it is a Figure To drinke Iudgement Iudgement is a Spiritual thinge and cannot be dronken with the mouth Therefore it is a Figure My Bodie that Is geuen that Is broken in steede of That Shal be geuen and That Shal be broken is a Figure I am Breade Christe Really and in deede was no material Breade It is a Figure The Breade is the Communication of the Lordes Bodie In steede of these woordes It representeth the Communication of the Lordes Bodie It is a Figure The Cuppe is the Newe Testament The Cuppe in deede and verily is not the Newe Testament Therefore it is a Figure In euery of these Clauses M. Hardinge must needes see and confesse a Figure and so it appeareth that in the very Institution of Christes Holy Mysteries there are vsed a greate many and sundrie Figures al notwithstandinge both consonant to Reason and also agréeable to Goddes Holy woorde But nowe marke wel I beseeche thée good Christian Reader howe many and what kindes of Figures M. Hardinge and the reste of his companie haue benne forced to imagin in these cases First they saie This pronowne Hoc This signifieth not This Breade as al the Olde Writers vnderstande it but Indiuiduum Vagū whiche is neither Breade nor any certaine determined thinge elles but onely one certaine thinge at large in generalitie This Uerbe Est They expounde thus Est hoc est Transubstantiatur Suche a Figure as neuer was vsed of any Olde Authoure either Holy or Profane or Heretique or Catholique or Greeke or Latine In these woordes Take ye Eate ye This is my Bodie They haue founde a Figure called Hysteron Proterō whiche is when the whole speache is out of order and that set byhinde that shoulde goe before For thus they are driuen to shifte it and turne it This is
in Remembrance and in Grace Germanus hereof writeth thus Non amplius super terram sumus Sed in Throno Dei Regi assistimus in Coelis vbi Christus est Wee are no lenger vpon the Earthe but wee are assistante vnto the Kinge in the Throne of God in Heauen where Christe is For that Lambes sake whom wee thus sée and thus haue Presente what so euer wée praie our teares begge not in vaine For he is our Aduocate and Mediatour and euermore maketh intercession for vs. What so euer wée desire the Father in his name shal be donne vnto vs. Thus the Angels and Archangels as Chrysostome by waie of amplification saithe liftinge vp and shewinge foorth and presentinge vnto God in Heauen that Bodie of Christe make their Praiers for Mankinde and thus they saie For them wee Praie o Lorde whom thou louedste so tenderly that for their Saluation it pleased thee to suffer Death and to yelde thy Soule vpon the Crosse For them wee praie for whom thou hast geuen thy Bloude and offered vp this Bodie This certainely is the meaninge of Chrysostomes woordes And therefore he saithe againe Whether wee Praie for the Churche or for the Ministers or for the increase of the Earthe our Praiers are acceptable vnto God onely in Christe and for his sake Touchinge that he writeth further of the Presence and Assistance of Angels and Heauenly Powers it is the ordinarie manner and course of Chrysostomes eloquence and serueth him bothe to bewtifie the mater and also to sturre vp and inflame the hearers mindes and that not onely in the time of the holy Mysteries but also at al other holy assemblies and Publique praiers For thus he saith vnto the people Angeli sunt vbique maximè in domo Dei Adsunt Regi omnia plena sunt Incorporeis illis Virtutibus The Angels of God are euerywhere but Specially in the House of God They are assistanâ—e vnto the Kinge and al places are ful of Spiritual Powers In like manner of amplification he saithe The Martyrs are here Presente in the Churche Yf thou wilt see them open the eies of thy Faithe and thou shalt see a greate companie So saith S. Basile The Angels of God are presente emongst vs and marke and register them that keepe their fast So saithe Tertullian Let noman be harde to beleeue that the holy Angel of God is Presente and tempereth the Water to the Saluation of man This is it that Chrysostome meaneth by his vehemente Exornation of the Presence of Angels And where as M. Hardinge saithe he hath passed ouer a Hundred Authorities and moe that might be alleged to like purpose this is one of his accustomed colours and an artificial shifte of his Rhetorique Uerily hitherto he hath not founde one Authoritie to prooue that thinge that is in question M. Hardinge The .2 Diuision S. Ambrose in his funeral Oration of the Death of Valentinian the Emperour calling the Sacrament of the Aultar the holy and heauenly Mysteries and the Oblation of our Mother by whiche terme he vnderstandeth the Churche saithe that he wil prosecute the holy Soule of that Emperour with the same This Father writinge vpon the .38 Psalme exhorteth priestes to folowe Christe that as he offered for vs his Bloude so Priestes offer Sacrifice for the People His woordes be these Vidimus Principem Sacerdotum c. VVe haue seene the Prince of priestes comminge vnto vs wee haue seene and heard him offeringe for vs his Bloude Let vs that be priestes folowe as we can so as wee offer Sacrifice for the People though weake in merite yet honorable for the Sacrifice c. The B. of Sarisburie This obiection is easily answeared S. Ambrose saithe that in the Congregation and in the time of the holy Mysteries he woulde offer vp vnto God praises and Thankesgeuinge for that Godly Emperour Ualentinian But he saithe not That he woulde offer Christe the Sonne of God vnto God his Father or receiue the Sacramente for the Emperour Therefore M. Hardinge might wel haue past this Authoritie ouer emonge the reste Neither did S. Ambrose thinke that the Emperour Ualentinian was in Purgatorie whereas M. Hardinge imagineth he might be relieued but contrarywise he presumeth him vndoubtedly to be in Heauen For thus he writeth of him Quae nam est haec anima c. What is this Soule that looketh foorth as the Daie Starre bewtiful as the Moone Chosen as the Sunne O blissed Soule thou lookest downe from abooue vpon vs being here beneath Thou hast escaped the darknes of this World Thou art bright as the Moone Thou shineste as the Sunne Further he saithe CuÌ„ fratre Coniunctus Aeternae Vitae fruitur Voluptate Beati ambo Beinge now with his Brother he enioieth the pleasure of euerlastinge life Blissed are they bothe Therefore the Sacrifice that S. Ambrose made was not a Propitiatorie or Satisfactorie or other like Masse whereby M. Hardinge thinketh him selfe hable to baile soules out of Purgatorie but onely a Sacrifice of Thankesgeuinge for that Godly Emperoure beinge nowe in Heauen The other place of S. Ambrose as it nothinge toucheth this question so it is already answeared fully and at large Artic. 6. Diui. 7. And Artic. 17. Diui 12. M. Hardinge The .3 Diuision That the oblation of the Masse is profitably made for others S. Gregorie witnesseth very plainely Homilia 37. expounding the place of S. Luke cap. 14. Alioqui legationem mittens ea quae pacis sunt postulat Elles he sendeth foorth an Ambassade and sueth for peace Hereupon he saithe thus Mittamus ad Dominum legationem nostram flendo Sacras Hostias offerendo Singulariter namque ad absolutionem nostram oblaâ—a cum lachrimis benignitate mentis Sacri Altaris Hostia suffragatur Let vs sende to our Lorde our Ambassade with weeping geuing Almose and offering of holy Hostes. For the Hoste of the holy Aultar that is the Blessed Sacrament offered with teares and with the merciful bountie of our minde helpeth vs singularely to be assoiled In that homilie he sheweth that the oblation of Christes Bodie in this Sacrament Present whiche is done in the Masse is helpe and comfort not onely to them that be Present but also to them that be Absent bothe quicke and deade whiche he proueth by examples of his owne knowledge VVho so listeth to see antiquitie for proufe hereof and that in the Apostles time Bishops and Priestes in the dreadful Sacrifice offered and praied for others as for euerystate and order of men and also for holesomenesse of the ayer and for fertilitie of the fruites of the Earth c. let him reade the eighth booke of the Constitutions of the Apostles set foorth by Clement The B. of Sarisburie Praier for the Deade is none of those Articles that M. Hardinge hath taken in hande to prooue And therefore as his manner is he sheweth vs one thinge for an other This kinde
Scotus and Innocentius tertius And certeine others say that this woorde Benedixit He blessed woorketh Consecration The common opinion is that it is wrought by these woordes This is my Body Some thinke that Christe spake these woordes twise first secretely to him selfe and afterwarde openly that the Apostles might vnderstande him Cardinal Bessarion Bishop of Tusculum writeth thus The Latine Churche folowing Ambrose Augustine and Gregorie thinketh that Consecration standeth in these woordes This is my Body But the Greeke Churche thinketh the Consecration is not wrought by these woordes but by the Praier of the Priest whiche foloweth afterwarde and that accordinge to S. Iames S. Chrysostome and S. Basil. But these it appeareth that they them selfe of that side are not yet fully agréed vpon their owne Consecration How be it by what so euer woordes Consecration is made it standeth not in the abolishinge of natures as M. Hardinge teacheth nor in precise and cloase pronouncing of certaine appointed woordes but in the conuerting of the natural Elementes into a godly vse as wée sée in the water of Baptisme For Christe saide not Say ye this or by these woordes goe and Transubstantiate or chaunge natures But thus he saide Doo this in my remembrance And so the Breade that wee breake is the Communication of Christes Body and as often as wee eate of that Breade wee doo declare and publishe the Lordes death This is wel noted and opened by S. Augustine Put the woordes of God saithe he vnto the Element and it is made a Sacrament For what power is there so greate of the water in Baptisme that it toucheth the Body and wassheth the harte sauinge by the workinge of the woorde Not bicause it is spoken but bicause it is beleued and this is the woorde of Faithe whiche wee preache The woorde of faithe which wée Preache saithe S. Augustine not the woorde whiche wée whisper in secrete is the woorde of Consecration With what honest countenance then can M. Harding say that wée haue no Consecration wée pronounce the same woordes of Consecration that Christe pronounced wée doo the same that Christe bad vs doo wée proclayme the death of the Lorde wée speake openly in a knowen tongue and the people vnderstandeth vs wée Consecrate for the Congregation not onely for our selfe wée haue the Element wée ioygne Gods woorde vnto it and so it is made a Sacrament Yet saith M. Harding wée haue no Consecration And can he thinke that a Priest of his side doth Consecrate that whispereth his woordes cloasely and that in a straunge tongue in suche sorte as no man heareth or vnderstandeth him that oftentimes him selfe knoweth not neither the woordes of Christe nor the sense of the woordes nor the vse nor the ende of the Sacrament that exhorteth noman that speaketh to no man that if he doo Consecrate doeth Consecrate onely for him selfe and not for others that doeth neither that Christe did nor that Christe commaunded to be done If wée Consecrate not can he thinke that suche a one doeth Consecrate And where as he saith further that wée haue no manner Oblation in our Communion he shoulde not him selfe speake manifest vntruthe hauynge taken vpon him as he saithe to reforme falsehead For he knoweth wée offer vp vnto God in the holy Communion our selfes our soules our bodies almes for the poore praises and thankes geuing vnto God the Father for our Redemption and praier from a contrite harte which as the olde Catholike Fathers say is the Sacrifice of the New Testamente To conclude wée offer vp as muche as Christe commaunded vs to offer In déede wée offer not vp Christes Body to be a propitiatorie Sacrifice for vs vnto his Father For that Sacrifice is once wrought for al vpon the Crosse and there is none other Sacrifice leafte to be offred for sinne But saith M. Hardinge wée make no mention of any Sacrifice in al our Ministration Therefore wée breake Christes Institution This reason impeacheth Christe him selfe as wel as vs for Christe him selfe in his whole Ministration spake not one woorde of any Sacrifice nomore then wée doo Therefore by M. Hardinges Logike Christe him selfe brake his owne Institution Hereof he concludeth that wée haue nothinge but a bare Communion whiche Conclusion is as true as the Premisses Goddes name be blessed wée hâ—ue a holy Communion to the greate comforte of the godly But in M. Hardinges Masse there is neither Communion nor any other consolation at all but onely a number of light and bare gestures and Ceremonies farre vnméete for so graue a purpose But what shoulde mooue this man thus scornefully to ieast at the holy Ministration and to cal Christes ordinance A bare Communion Others cal it the Mystical Supper others the holy Distribution bare or naked no man I trowe durste euer to cal it but M. Hardinge One of his owne Doctours comparinge Consecration and Communion togeather saithe thus Communio sacra maior est in effectu sanctitatis quam Consecratio The holy Communion in effecte of Holinesse is more then Consecration And againe Consecratio est propter Communionem Ergo Communio maius est Consecratione Consecration is for Communion Therefore is Communion greater then Consecration A litle before M. Hardinge saide in Christes Institution thrée thinges are conteined Consecration Oblation Participation Immediatly after as a man that had sodainely forgotten him selfe he saith The number of the Communicantes togeather in one place that they iangle so muche of as a thinge so necessarie is no parte of Christes institution It is no maruel though he can so il agrée with the olde Catholike Doctours that falleth thus out so sodainely with him selfe For if Participation be not necessarie how is it a parte of Christes Institution If it be a parte of Christes Institution how is it not necessarie He woulde faine conuey Christes Institution and his Masse bothe vnder one colour But they are Contraries the one of them bewraieth the other As for the Priest he taketh no parte of the Sacrament with others whiche is the nature and meaninge of this woorde Participation but receiueth al alone Thus it appeareth by M. Hardinges owne confession that Priuate Masse hauinge no Participation of the Priest with others therefore no Participation at al is no parte of Christes Institution I graunte certaine circumstances as fasting sitting standing knéeling and other like Ceremonies aboute the holy Ministration are lefte to the discretion of the Churche But this is a very simple argument Certaine Circumstances may be altered Ergo the Priest may receiue alone Christe him selfe hath already determined the case For al be it he haue appointed no certaine number of Communicantes yet hath he by special woordes appointed a number For these very woordes Take ye Eate ye Drinke ye al Diuide ye emonge your selues Doo ye this in my remembrance ye shal set foorth the Lordes death
vs and increased in our Baptisme So saith S. Augustine Ad hoc Baptisma valet vt Baptizati Christo incorporentur membra eius efficiantur To this auaileth Baptisme that menne beinge Baptized may be incorporate into Christe and made his members And for that we are very vnperâ—ite of our selues therefore must daily procéede forwarde that we may growe into a perfite man in Christe therefore hath God appointed that the same incorporation shoulde be often renewed and confirmed in vs by the vse of the holy Mysteries Wherein must be considered that the saide holy Mysteries doo not beginne but rather continewe confirme this incorporation Firste of al we our selues must be the Bodie of Christe and afterwarde we must receiue the Sacrament of Christes Bodie as it is wel noted by S. Augustine Corpus Christi si vis intelligere Apostolum audi dicentem fidelibus vos estis corpus Christi membra Mysterium vestrum in menia Domini positum est Mysterium Domini accipitis Ad id quod estis respondeâ—is Amen Audis Corpus Christi respondes Amen Esto membrum Corporis Christi vt uerum sit Amen tuum If thou wilt vnderstande the Bodie of Christe heare what S. Paule saithe to the faithful Ye are the Bodie and the members of Christe Your Mysterie is sette on the Lordes Table Ye receiue the Mysterie of the Lorde To that thinge that ye are ye answeare Amen Thou hearest The Bodie of Christe and sayest Amen Be thou a member of Christes Bodie that thy Amen may be trewe Neither may we thinke that Christes Bodie must grossely and bodely be receiued into our bodies S. Cyprian saithe It is meate not for the belly but for the minde And S. Augustine saithe Crede manducasti Beleue in Christe and thou haste eaten And Cyrillus that is here alleged writeth thus againste the obiections of Theodoretus We doo not mainteine the eatinge of a man vnreuerently drawinge the mindes of the faithful vnto grosse and profane imaginations Neither doo we submitte these thinges vnto mans fantasie that be receiued onely by pure and tried faith Therfore saithe Athanasius It is spiritual meate and spiritually is digested in vs. Thus is Christe set foorthe vnto vs in that moste holy Supper not to be receiued with the mouthe For that as Cyrillus saieth Were a grosse and profane imagination but to be imbraced with a pure a single faithe And as Athanasius saithe to be eaten as spiritual foode and spiritually to be digested into al his members Thus are wée al one Bodie and one Spirite in Christ for that Christe is in al vs and al we in him And bicause the holy Ministration representeth the same vnto our eyes therefore S. Augustine calleth it the Mysterie of vnitie Thus dooth the holy Communion knitte ioyne vs togeather be wée in number neuer so many in distance neuer so farre a sundre For therein we professe that we are al seruauntes in one house and resorte al to one table féede al of one spiritual foode which is the fleash and bloude of the Lamme of God Whiche thinge Paulinus séemeth very wel in plaine manner to open vnto S. Augustine by these woordes Non mirum si absentes adsumus nobis ignotinosmet nouimus cùm vnius Corporis membra fimus vnuÌ„ habeamuscaput vna perfundamur gratia vno pane viuamus vna incedamus via eadem habitemus in domo It is no maruel though we bothe beyng absent are neuerthelesse present togeatheâ— and beinge vnacquainted yet know one an other seeinge we be the members of one Bodie and haue one head and are powred ouer with one grace and liue by one breade and walke one way and dwel in one house I thought it good to accompanie Cyrillus with these other auncient Fathers for the better vnderstanding of his meaninge Hereof M. Hardinge séemeth to reason thus By the Communion al faithful are ioyned bothe vnto God also betwéene them selues Ergo the Priest may say Priuate Masse Litle thought the good Father that his woordes should euer be thus vsed or so violently forced to such Conclusions But let vs driue this argument a little further that the inconuenience and the errour may the better appeare Onely the Priestes in their Priuate Masses receiue the Communion Ergo for that action and time onely the Priestes are made one Bodie of Christe And then further That bodie of Christe is the whole Churche Ergo the Priestes by their Priuate Masses are made the whole Churche But that thou maiste plainely sée Christian reader wherein M. Hardinge was thus deceiued thou must vnderstande that Cyrillus taketh his reason as farre as it toucheth the Communion of the Sacrament as wée vse to saie in schooles Ab effectis and not A causis But M. Hardinge turneth it quite contrary as if it were taken A causis and not Ab effectis And that Cyrillus so reasoneth it is soone séene For the receiuinge of the Sacrament is not the efficient cause that wée are made one Bodie in Christe but a token and testimonie or as S. Paule saith the Seale Confirmation of that effecte For Iudas receiued the Sacrament aswel as Peter did yet was not Iudas a meÌ„ber of Christes Bodie as Peter was And many infantes others faithful and godly be very members of that Bodie yet by occasion of death or otherwise neuer receiue the Sacrament of Christes Bodie And not withstandinge M. Hardinge hath thus altered his authours meaning yet shal he very hardly thereof in good order conclude his Masse But he may of the same very wel and directly conclude the Communion For if the Communion in that it is receiued of many be a testimonie and a declaration that al faithful are one Bodie in Christe as Cyrillus meaneth then ought the same Communion to be receiued togeather of many otherwise it is no suche testimonie or declaration as is supposed The Antecedent or firste proposition hereof is proued by sundrie olde Fathers S. Cyprian saithe With what loue and concorde al faithful Christians are ioyned togeather the Lordes Sacrifice dooth declare And Anselmus a man of later yéeres Frangimus diuidimus panem in multas partes ad designandam vnionem charitatis accipientium We breake and diuide the Breade into many partes to declare the vnitie of the loue of them that receiue it Here note Anselmus saithe this declaration of vnitie standeth in receiuinge of the Sacramentes and not onely in lookinge on Neither dooth Cyrillus say they that heare Masse but they that receiue the Mystical Benediction are one Body bothe with Christe and also between them selues Like as S. Paule also saithe The Breade that we breake is the Communication of the Lordes Bodie And we beynge many are al one Breade and one Body as many as be partakers of one Breade Whereunto agrée these woordes of S. Hierome spoken
Minor and that shall ye soone sée if you turne the same Minor and make it an vniuersal and saye thus in M. Hardinges argument Al manner Single Communions be lawful Or in the other argument Al manner single Communions are lawful for a woman So shal ye soone finde out the folie Further Medius Terminus that holdeth and knitteth the argument muste agrée with the Subiectum and Praedicatum in circumstance of time of place of person of subiecte and parte of subiecte With whiche circumstances a thinge may be lawful and without the same may be vnlawful For example It is thought lawful for a woman to Baptize at home but it is not thought lawful for a woman to baptize in the open Churche yet is the thinge al one but the circumstance of place beinge changed changeth the whole Againe it is lawful for a Priest to minister the Sacrament in the forenoone and in the Church but it is not lawful for a Prieste to Minister the Sacrament after he hath dined or in his bedde Yet was it lawful for S. Ambrose and others so to receiue the Sacrament We sée therefore there is greate mater in alteration of the circumstance These thinges perhaps may séeme ouer curious and therefore I passe them by dooinge thée neuerthelesse Gentle Reader to vnderstande that without consideration hereof thou mayst be deceiued Set the heade in his natural place betwéene the shoulders and there is a man Set the same heade in the breast or other where out of his place and there is a Monster Now touchinge M. Hardinges Syllogisme thou mayst see that the Minor or Seconde Proposition is not trewe as they terme it Simpliciter and without exception For the Single Communion was neuer so taken for lawful but onely in consideration of circumstances cases of necessitie Which cases beinge either remoued or better examined the same kinde of Single Communion is no longer thought lawful Therefore thou mayst thus say to M. Hardinge How say you sir Doo you allowe the examples that you haue brought to proue your Masse by or doo you not allowe them If you allowe them why then suffer ye not Wemen to carie home the Sacrament and to keepe it in Cheastes and Napkins as they did of olde If you allowe them not bicause they were abuses why then séeke you to proue your Masse by the same and so to establishe one abuse by an other Now let vs looke a litle backe to the note that M. Harding set out in the Margine for our remembrance by these woordes Proufes for Priuate Masse That it might séeme lawful for a Prieste to say Priuate Masse he hath brought in examples of Laye men Wemen Sicke folke Boyes Alas doeth M. Hardinge thinke it was the manner in olde times that Laye people should say Masse Or was there no Priest al this while in the world for the space of .600 yéeres that Wemen and Children muste come foorth to proue these maters Or was there no difference then betwéene Sole Receiuinge and Priuate Masse Or shal we thinke that Wemen and Boyes did then Consecrate the holy Mysteries or offer vp Christes Bodie or make Sacrifice for quicke and dead or applie Christes deathe vnto others Where is M. Hardinges Logique becomme where is the sharpenesse of his witte But marke good Christian Reader howe farre he swarueth from that he hath taken in hande I demaunde of the open Churche he answeareth me of Priuate Houses I demaunde of Priestes He answeareth me of Wemen Boyes and Laye men I demaunde of the Masse He answeareth me of that thinge that him selfe graunteth is no Masse I demaunde of the righte Use of the Holy Supper that ought to stande he answeareth me of Abuses that be abolished I demaunde of the vsage that then was Ordinarie He answeareth of necessitie and cases Extraordinarie Iudge thou therefore howe wel and substantially he hath hitherto performed his promisse M. Hardinge The .25 Diuision Marie I denie not but that it were more commendable and more godly on the Churches parte if many wel disposed and examined woulde be partakers of the blessed Sacrament with the Priest But though the Cleargie be woorthely blamed for negligence herein through whiche the people may be thought to haue growen to this slackenesse and indeuotion yet that not withstandinge this parte of the Catholike Religion remaineth sounde and fautles For as touchinge the substance of the Masse it selfe by the single Communion of the Prieste in case of the peoples coldenesse and negligence it is nothinge impaired Els if the publike sacrifice of the Churche might not be offered without a number of communicantes receiuinge with the Prieste in one place then woulde the auncient Fathers in al their writinges some wheare haue complayned of the ceasinge of that whiche euery where they cal Quotidianum iuge sacrificium the dayly and continual sacrifice of whiche their opinion is that it ought 34 dayly to be sacrificed that the death of our Lorde and the woorke of our redemption might alwaies be celebrated and had in memorie and we thereby shew our selues accordinge to our bounden dutie mindeful and thankeful But verely the Fathers no where complaine of intermittinge the dayly Sacrifice but very muche of the slackenesse of the people for that they came not more often vnto this holy and holsome banket and yet they neuer compelled them thereto but exhortinge them to frequent it woorthely lefte them to their owne conscience The B. of Sâ—â—isburie The painter that pourtraid out in colours Medea killinge her owne childe by the skil he had in paintinge made to appeare in her face two contrary affections for in the one side he expressed extréeme Furie that bad her kil and in the other side motherly Loue and Pitie that bad her not kil Suche two contrary affections we may here sée in M. Hardinge bothe painted and set out in one face For notwithstanding for his credites sake he auaunce his Masse and deface the holy Communion with al that he is hable yet here againe for conscience sake of the other side he confesseth that the Communion is the better and so rippeth vp al that he hath sewed before and willeth others to assent vnto him before he can assent vnto him selfe Goddes name be blessed that is thus hable to force out his truthe euen by the mouthes of them that openly withstande his truthe But neither should he in such disdaine and so often cal vs newe Maisters and Ghospellers for defendinge that him selfe knoweth and confesseth to be the better nor after the holy Communion was once restoared shoulde he haue drawen the people againe to the Priuate Masse that is by his owne confession from the better to the worse But saithe M. Hardinge in case of negligence of the people if the Prieste receiue alone the substance of the Masse is not impaired This difference in termes of Substance and Accidentes in Christes Institution is newly founde out and hath no warrant
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
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
vnder One Kinde is open Sacrilege The B. of Sarisburie Here M. Hardinge complaineth wée doo him wronge to allege this Canon against him for that he beléeueth euen as Gelasius did that whole Christe is in eche parte of the Sacrament It is very muche to allege Gelasius faithe without his woordes or to founde any new faithe as this is without some kinde of proufe This is M. Hardinges grosse errour and not Gelasius or any other of the Catholike Fathers faithe If the holy Fathers had so beléeued they had woordes and were hable to vtter it If this had beene the faithe of the Catholike Churche it had not beene keapte so longe in silence As for Gelasius his owne woordes are sufficiente to declare his faithe Thus he writeth against Nestorius and Eâ—tyches Sacramenta quae sumimus Corporis Sanguinis Christi diuinae res â—unt propter quod per eadem diuinae efficimur consortes naturae Et tamen esse non definit substantia vel natura Panis Vini The Sacramentes of Christes Body and Bloud that wee receiue are a godly thinge and therefore by the same wee are made partakers of the diuine nature yet there letteth not to be the substance or nature of Breade and Wine This was Gelasius faithe touching these portions of the Sacrament Now hath M. Hardynge diuised an other Mysterie of the woonderful coniunction of God and Man in Christe whereof Gelasius spake not one woorde in this place neither was it any thinge to his purpose to speake of it Bisides this he imagineth Gelasius to geue a law that no man shoulde diuide that Mysterie whereas it neuer lay in the power of man to diuide it Neither had that béene a diuision but an vtter dissolution of the Mysterie Thus so he may seeme to saye somewhat he weigheth not greately what he saye examininge eche thinge as S. Augustine saithe Non in staâ—era aequa diuinarum Scripturarum sed in statera dolosa Consuetudinum suarum Not in the iuste balance of the holy Scriptures but in the deceitful and false beames of his owne customes Of the Cuppe he maketh the Breade Of the Breade he maketh the Cuppe Of one he maketh bothe Of bothe he maketh one Of one Mysterie he maketh an other and thus they deale euen as Irenaeus writeth of the Heretique Ualentinus Ordinem textum scripturarum supergredientes quantum in ipsis est soluentes meÌ„bra veritatis tranferunt transfingunt alterum ex altero facientes seducunt multos ex his quae aptant ex Dominicis eloquijs malè composito phantasmati Ouerrenninge the order and texte of the Scriptures and as muche as in them lieth dismembring the lymmes of the trueth they alter and transpose maters and makinge one thinge of an other they deceiue many by that they geather out of the Lordes woordes and ioyne to their il fauoured phantasie The Mysterie whereof Gelasius speaketh is the holy Sacrament whiche al be it it stande of two partes yet is it one Sacrament and not twoo The Manichées diuided the same takinge one parte and leauinge the other And this is it that Gelasius calleth Sacrilege Here it is further surmised that Leo and Gelasius by their Decrées restoared the Catholike people againe to the vse of Bothe Kindes This is vtterly vntrue And may be gheassed by M. Hardinge but cannot any way be prooued The Decrées of Leo and Gelasius be abroade and may be knowen But where are these Decrees In what Bookes are they written Or who euer made mention of them Uerely these godly Fathers reprooued the Manichées for their Sacrilege and not the Catholikes and commaunded suche as had offended to correcte their faultes and not suche as were faultlesse But how coulde the Manichees haue beene knowen saith M. Hardinge Onlesse the Catholike people amonge whom they receiued had Communicate in One Kinde This question is out of course I might better saye Nay how coulde the Manichees haue beene knowen if they and the Catholikes had receiued in One Kinde bothe a like For this is the token that Leo woulde haue them knowen by SanguineÌ„ redemptionis nostrae haurire detrectant They refuse to drinke the Bloud of our Redemption By these woordes it is cleare that the Cuppe was offred orderly vnto them as vnto others but they refused it Thou séest good Christian Reader that M. Harding notwithstandinge he be driuen to leaue his owne fellowes to shifte one Mysterie for an other to imagine new lawes and new Decrées that were neuer hearde of to change him selfe into sundrie formes and to séeke al manner hoales to créepe out at yet at laste hath founde by the authoritie of Leo whom he him selfe allegeth that the Catholike people receiued the whole Communion vnder Bothe Kindes accordinge to Christes Institution and that the patrones and founders of his halfe Communion were olde wicked Heretiques named the Manichées that the same is the diuision of one whole intiere Mysterie and therefore by the authoritie of Gelasius may wel be called open Sacrilege Now to shew what might be saide of our side were labour infinite For our Doctrine taketh no authoritie of Priuate Folke of Wemen of Forcelettes of Naptkins of Sicke Bodies of Deathe Beddes of Miracles of Fables of Children and of Madde men whiche be the onely groundes of al that M. Hardinge séemeth hitherto hable to say But of Christes Institution of the Scriptures of the Practise of the Apostles of the vsage of the Primitiue Churche of olde Canons of auncient Councels of Catholike Fathers Gréekes and Latines Olde and New euen of Clemens Abdias and Amphilochius whiche are M. Hardinges peculiar Doctours S. Chrysostome saithe In the receiuing of the holy Mysteries there is no difference betweene Priest and people Dionysius saith The vnitie of the Cuppe is diuided vnto al. Ignatius saith One Cuppe is diuided vnto the whole Churche S. Augustine saith Wee drinke al togeather bicause wee liue al togeather But to recken vp the authorities of antiquitie as I saide it woulde be infinite The Scholastical Doctours of very late yeres haue séene and testified that M. Hardinges doctrine is but new Thomas of Aquine saithe In quibusdam Ecclesiis prouidè obseruatur vt populo Sanguis non detur In certaine Churches it is prouidently obserued that the Bloud be not geuen to the people In certaine Churches he saith Not in al Churches Likewise Durandus In multis locis Communicatur cum Pane Vino id est cum toto Sacramento In many places they Communicate with Breade and Wine that is to say with the whole Sacrament In many places he saith but not in al places Likewise Alexander de Hales a great Schole Doctour Ita ferè vbique a laicis fit in Ecclesia Thus the lay people in the Churche for the moste parte doo For the moste parte he saithe but not in al partes And Linwoode in his Prouincialles Solis celebrantibus sanguinem sub specie vini
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
neuer so curiouse in this behalf nor thought it suche Heresie to expounde Christes woordes by a Figure Briefly for a taste hereof S. Augustine saith Christus adhibuit Iudam ad Conuiuium in quo Corporis Sanguinis sui Figuram Discipulis suis commendauit tradidit Christ receiued Iudas to his banket wherein he gaue vnto his Disciples the Figure of his Bodie and Bloud Likewise Tertullian saith Christus acceptum Panem distributum Discipulis Corpus suum illum fecit Dicendo hoc est Corpus meuÌ„ hoc est Figura Corporis mei Christ receiuinge the Breade and the same being diuided vnto his Disciples made it his Bodie saieinge This is my Bodie that is to saie The Figure of my Bodie S. Ambrose saith Ante Benedictionem verborum Coelestium alia species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called an other kinde after the Consecration the Bodie of Christ is Signified Here I must protest That as M. Hardinge is troubled with wante of witnes in this case so am I oppressed with multitude If I sholde allege al the reaste of the Ancient Godly Fathers that write the like I shoulde be ouer tedious to the Reader And an other place hereafter folowinge wil serue more aptely to this purpose But by the waie Gentle Reader I must geue the to vnderstande that S. Augustine hereof writeth thus Ea demum est miserabilis Animae seruitus Signa pro rebus accipere supra Creaturam corpoream oculum mentis ad hauriendum aeternum lumen leuare non posse In deede this is a miserable bondage of the Soule to take the Signes in the steede of thinges that be signified and not to haue power to lifte vp the eye of the minde aboue the bodilie creature to receiue the light that is euerlastinge And againe In principio cauendum est ne Figuratâ— locutionem ad Literam accipias Et ad hoc enim pertinet quod ait Apostolus Litera occidit Spiritus autem viuificat Cum enim Figuratè dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentiùs appellatur First of al thou must beware that thou take not a Figuratiue speache â—ccordinge to the Letter For thereunto also it apperteineth that the Apostle saith The letter killeth the Sprite geueth life For when the thinge that is spoken in a Figure is so taken as if it were plainely spoken without Figure there is fleashely vnderstandinge neither is there any Deathe more fitly called the Deathe of the Soule By these woordes Good Reader S. Augustine sturreth vp thy senses to consider wel what thou doost least perhappes thou be deceiued And where as M. Hardinge thus vniustly reporteth of vs That we mainteine a naked Figure and a Bare Signe or Token onely and nothinge elles If he be of God he knoweth wel he shoulde not thus bestow his tongue or hande to beare false witnes It is written God wil destroie them al that speake vntrueth He knoweth wel we feede not the people of God with bare Signes and Figures but teache them that the Sacramentes of Christ be Holy Mysteries and that in the Ministration thereof Christ is sette before vs euen as he was Crucified vpon the Crosse and that therein we maie beholde the Remission of our sinnes and our Reconciliation vnto God and as Chrysostome briefly saith Christes greate Benefite and our Saluation Herein we teache the people not that a naked Signe or Token but that Christes Body and Bloude in deede and verily is geuen vnto vs that we verily eate it that we verily drinke it that we verily be reliued and liue by it that we are Boanes of his Boanes and Fleashe of his Fleashe that Christ dwelleth in vs and we in him Yet we saie not either that the Substance of the Breade or Wine is donne awaie or that Christes Bodie is let downe from heauen or made Really or Fleashely Present in the SacrameÌ„t We are taught accordinge to the Doctrine of the Olde Fathers to lift vp our hartes to heauen and there to feede vpon the Lambe of God Chrysostome saith Ad alta contendat oporteâ— qui ad hoc Corpus accedit Who so wâ—l reache to that Bodie must mounte on high S. Augustine likewise saith Quomodo tenebo absentemâ— Quomodo in coelum manum mittam vt ibi sedentem teneam Fidem â—niâ—te tenuisti Howe shal I take holde of him beinge absent Howe shal I reache vp my hande into heauen and holde him sittinge there Sende vp thy faith and thou hast taken him Thus Spiritually with the mouth of our Faith we eate the Bodie of Christe and drinke his Bloude euen as verily as his Bodie was Uerily broaken and his Bloude Uerily sheadde vpon the Crosse. And thus S. Augustine and S. Chrysostome and other holy Fathers taught the people in theire time to beleue In deede the Breade that we receiue with our bodily mouthes is an carthly thinge and therefore a Figure as the water in Baptisme is likewise also a Figure But the Bodie of Christ that thereby is represented and there is offred vnto our Faith is the thinge it selfe and no Figure And in respecte of the glorie thereof we haue no regarde vnto the Figure Therefore S. Bernarde alludinge to the same saith thus Annulus non valet quicquam haereditas est quam quaerebam The sealinge ringe is nothinge worth it is the inheritance that I sought for To conclude three thinges herein we must consider First that we put a difference bitweene the Signe and the thinge it selfe that is signified Secondly that we seeke Christ aboue in Heauen and imagin not him to be present bodily vpon the Earth Thirdly that the Bodie of Christ is to be eaten by Faith onely and none otherwise And in this last pointe appeareth a notable difference bytweene vs and M. Hardinge For wée place Christe in the harte according to the Doctrine of S. Paule M. Harding placeth him in the mouthe Wée say Christe is eaten onely by Faithe M. Hardinge saith He is eaten with the mouthe and teeth But Gods name be blessed a greate number of godly people doeth already perceiue the vnconfortable and vnsauery vanitie of this Doctrine For they haue learned of S. Cyprian that Christes Blessed Bodie is Cibus mentis non ventris Meate for the minde not for the belly And they haue hearde S. Augustine say Quid paras dentem venâ—reÌ„ Crede manducasti What preparest thou thy tooth and thy belly Beleeue and thou haste already eaten Now consider thou good Christian Reader with thee selfe whether it be better to vse this woorde Figure whiche woorde hath béene often vsed of Tertullian S. Augustine and of al the reast of the Auncient Fathers without controlment or els these new fangled woordes Really
holdeth thy head and neither Angel nor Archangel nor any other power dareth to approche and touche thee S. Augustine saith Paulus Baptizauit tanquam Minister Dominus Baptizauit tanquaÌ„ potestas Paule Baptized as a Seruante The Lorde Baptized as the power it selfe Againe Nec iam Baptizare cessauit Dominus sed adhuc id agit Non ministerio Corporis sed Inuisibili opere Maiestatis The Lorde letteth not yet to Baptize but continueth Baptizing stil not by the Ministerie of his Bodie but by the Inuisible worke of his Maiestie So likewise saith Leo the Bishop of Rome Christus dedit Aquae quod dedit Matri Virtus enim Altissimi obumbratio Spiritus Sancti quae fecit vt Maria pareret Saluatorem eadem facit vt Regeneret Vnda Credentem Christe geue vnto the Water the same that he gaue vnto his Mother For the power of the Highest and the ouershadowing of the holy Ghost that caused Marie to beare the Saueour the same causeth that Water dooth Regenerate the Beleuer It appeareth by these authorities that Christe in the Water of Baptisme sheweth his Inuisible and Omnipotent power Yet wil not M. Hardinge say that Christe is therefore Really and Fleashly Present in the Water of Baptisme Therefore it was but vaine labour to allege Christes Omnipotent power to prooue this Fleashly Presence in the Sacrament M. Hardinge The .5 Diuision These places of the Scripture and many other reportinge plainely that Christ at his Supper gaue to his Disciples his very Body euen that same whiche the day folowinge suffered Death on the Crosse haue ministred iust cause to the 130 godly and learned Fathers of the Churche to say that Christes Body is Present in this Sacrament Really Substantially Corporally Carnally and Naturally By vse of which Aduerbes they haue meante onely a trueth of beinge and not a way or meane of beinge And though this manner of speakinge be not thus expressed in the Scripture yet is it deduced out of the Scripture For if Christ spake plainely 131 and vsed no Trope Figure nor Metaphore as the Scripture it selfe sufficiently declareth to an humble beleuer and woulde his Disciples to vnderstande him so as he spake in manifest termes when he saide This is my Body whiche is geuen for you Then may wee say that in the Sacrament his very Body is Present yea Really that is to say in deede Substantially that is in Substance and Corporally Carnally and Naturally by whiche woordes is mente that his very Body his very Fleashe and his very humaine Nature is there not after Corporal Carnal or Natural wise but inuisibly vnspeakeably miraculously supernaturally spiritually diuinely and by way to him onely knowen The B. of Sarisburie By these woordes that Christe at his last Supper spake vnto his Disciples This is my Body it is plaine saith M. Hardinge that he gaue vnto them the very same Body that was Crucified the next day vpon the Crosse and vpon occasion therof the learned Fathers had iust cause to say that Christes Body is Really and Carnally in the Sacrament This argument is called Petitio Principij which is when a thinge is taken to make proufe that is doubtful and standeth in question and ought it selfe to be prooued This Fallax may wel beguile Children but emonge the Learned it is counted in reasoninge a greate folie The Order or Forme hereof is naught the Antecedent vnprooued the Consequent false as shal appeare M. Harding saith These woordes This is my Body must néedes be taken without Metaphore Trope or Figure euen as the plaine letter lieth and none otherwise So saith M. Hardinge onely vpon his owne credite But the olde Catholique Doctours of the Churche of whom he saith he hath suche stoare say not so S. Augustine S. Ambrose S. Hierome S. Chrysostome S. Basile Tertullian and others cal the Sacrament a Figure a Token a Signe an Example an Image a Similitude a Remembrance as hereafter God willinge shal be shewed more at large vpon better occasion in an Article specially touchinge the same Euen Duns him selfe with sundrie others of that side sawe that folowinge the very bare Letter we must needes saie That the Breade it selfe is Christes Bodie For so the woordes stande This Breade is my Bodie whiche were a greate inconuenience and a repugnance in Nature For saluinge whereof they are driuen to saie That Christ when he pointed to the Breade said This meante not This Breade but as they cal it Indiuiduum vagum Whiche is one certaine thinge in general but what one thinge they cannot tel but sure they be it was no Breade Est they expounde Erit that is to saie This shal be Againe Erit hoc est transubstantiabitur that is The Substance of thâ—s vncertaine General one thinge that noman knoweth shal be chaunged into the Substance of my Bodie Is giuen They expounde shal be geuen Is broakeÌ„ they expounde shal be broaken Do ye this they expounde Sacrifice ye this This Breade they expounde thus This that was Breade And where as these Uerbes stande togeather in order and Construction and rule al one Case Accepit Benedixit Fregit dedit He tooke He Blissed He Brake He gaue They are faine to shifte it thus He tooke the Breade He blissed it awaie and in place of it put an other substance He Brake the Accidentes or Shewes of Breade He Gaue his Bodie Upon these fewe woordes of Christ thus many Figures haue they imagined and bisides these a great many moe as in place more conuenient it shal be declared Yet saith M. Hardinge These woordes of Christ must of fine force be taken euen accordinge to the order Nature of the bare letter And this he saith is sufficient to the humble beleeuer Howbeit Christian humilitie standeth not in erroure but in trueth And S. Augustine saith as it is before alleged Ea demum est miserabilis animae Seruitus Signa pro Rebus accipere To take the Signes in steede of the thinges that thereby be signified is not the Humilitie of a Christian Faith but the miserable Seruitude of the Soule And Origen yâ— olde learned Father saith Si secundum Literam sequaris id quod dictum est Nisi manducaueritis Carnem Filij Hominis non habebitis vitam in vobis Litera illa occidit If yowe folowe these woordes of Christ accordinge to the Letter Onlesse ye eate the Fleashe of the Sonne of Man ye shal haue no life in yowe this Letter killeth Upon these groundes of his owne M. Hardinge reareth vp this Conclusion Then saithe he maie we saie that Christe is in the Sacrament Really c. In deede a man maie saie muche that hath no regarde what he say But if he wil saie as the Olde Godly Fathers saide then muste he saie Hoc est corpus meum hoc est Figura Corporis mei This is my
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
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
name any Figure in these cases it is lawful for M. Hardinge to heape Figure vpon Figure and that not suche Figures as haue beene vsed by any the Ancient Fathers but suche as he him selfe for a shift can best diuise Tertullian saith M. Harding supposeth that Christe when he had the Breade in his hande and saide Hoc This shewed onely the Uisible Accidentes and Formes of Breade as if Christe had saide This Whitenesse this Roundenesse this Breadth this Lightnesse c. is my Bodye By whiche skilful construction it must néedes folow that Christe had a Bodie made of Accidentes How be it saith M. Hardinge this Interpretation of Tertullian in deede is not according to the right sense of Christes woordes Hereby it appeareth what affiance M. Hardinge hath in the iudgement of this learned Father After so many faire woordes he beginneth vtterly to mislike him and concludeth in the ende that he wrote he knew not what and tooke vpon him to expounde Christes woordes and yet vnderstoode not what Christe meante and that not in any deepe Allegorie or other Spiritual or secrete meaning but euen in the very Literal Sense and outwarde sounde of Christes woordes And thus Tertullian is charged not onely with Ignorance but also with Presumption But if as M. Hardinge saith Tertullian vnderstoode not Christes meaning what if some man woulde likewise say M. Hardinge vnderstandeth not Tertullians meaninge And what if the simple Reader vnderstande not M. Hardinges meaninge It were to muche to say further M. Hardinge vnderstandeth not his owne meaninge Uerily Tertullian not once nameth any one of al these M. Hardinges strange Fantasies neither Forme nor Accident nor Uisible nor Inuisible nor Outwarde Element nor Secrete Presence nor Really nor Substantially nor I know not what He wrote and meante plainely in these cases as others the learned Fathers wrote and meante And touchinge the woordes of Christe This is my Bodie he saithe not These Shewes or Accidentes of Breade as M. Hardinge ful vnaduisedly expoundeth him but this Breade is my Bodie Wherein he hath the consent bothe of the Scriptures and also of the Ancient Doctours of the Churche S. Paule saith Not the outwarde Fourme or Accident but The Breade that wee Breake is the Participation of Christes Bodie Irenaeus saithe Panis in quo Gratiae actae sunt est Corpus Domini The Breade wherein thankes are geuen is the Bodie of the Lorde Origen saithe Dominus Panem Discipulis dabat dicens Hoc est Corpus meum Our Lorde gaue Breade vnto his Disciples saieinge This is my Bodie So S. Cyprian Vinum fuit quod Sanguinem suum dixit It was Wine that he called his Bloud So Chrysostome Christus cùm hoc Mysterium tradidit Vinum tradidit Christe when he gaue this Mysterie he gaue wine Likewise Cyrillus Christus Fragmenta Panis dedit Discipulis Christe gaue Fragmentes or peeces of Breade to his Disciples Thus Tertullian vnderstoode and expounded the woordes of Christe Wherfore it is greate folie to charge him with this new imagination of Accidentes and so vnaduisedly and without cause to reprooue him for speakinge that he neuer spake By these wée may the better iudge of M. Hardinges owne Exposition For thus he saith VVhen Christe saide Hoc This he shewed not foorth the Visible Accident or Forme of Breade but his very Natural Bodie It appeareth that M. Hardinge either litle considereth or not muche regardeth his owne woordes For al the reast of his side holde for most certainâ— that their Transubstantiation is not wrought before the vttering of the last Syllable Whiche thinge notwithstanding M. Harding contrary to aâ— his felowes I wil not say contrary to him selfe saith that the Breade is turned into Christes Bodie onely at the vtterance of the first Syllable And so by this Newe Diuinitie Christes Bodie is made Present and the Sacrament is a Sacrament before Consecration al is ended before it be begonne whiche in M. Hardinges Schooles not longe sithence was counted an errour aboue al errours whiche to shifte they were faine to diuise Indiuiduum Vagum Againe if this Pronowne Hoc haue relation to Christes Bodie then must wee of force by M. Hardinges Fantasie thus expounde the woordes of Christe This is my Bodie that is to say My Bodie is my Bodie Whiche Exposition of M. Hardinges D. Holcote saith is vaine and peeuish and to no purpose And where as M. Harding saith None of al the Olde Fathers euer expounded these woordes of Christe by a Figure I maruel he canne so boldely vtter and publishe so greate vntrueth without blusshinge For he knoweth right wel that scarcely any one of al the Olde Fathers euer expounded it otherwise Damascene and Theophylacte are very Younge Doctours in comparison of them that wee may iustly cal Olde as standinge farre without the compasse of the first sixe hundred yéeres and otherwise freight with greate errours and sundrie folies Therefore I thinke it not amisse for shortenesse of time to passe them by Yet by the way let vs a litle viewe M. Hardinges Logique Thus he teacheth vs to reason Tertullian by this Pronowne Hoc vnderstoode the outwarde Accident or Fourme of Breade Ergo Christes Bodie it selfe is a Figure M. Hardinge The .10 Diuision And the cause why Tertullian so expounded these woordes of Christe was that thereby he â—ight take aduantage against Marcion the heretique as many times the fathers in heate of disputation doo handle some places not after the exacte signification of the woordes but rather folow such way as serueth them best to confute their aduersarie VVhiche manner not reporting any vntrueth S. Basile dooth excuse in the settinge foorth of a disputation not in prescribinge of a Doctrine As he defendeth Gregorius Neocaesariensis against the Sabellians for that in a contention he had with Aelianus an Ethnike to declare the Mysteries of the Trinitie he vsed the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the learned men that be wel seene in the Fathers know they must vse a discreation and a sundrie iudge betweene the thinges they write Agonisti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say by way of contention or disputation and the thinges they vtter Dogmatic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by way of settinge foorth a doctrine or mater of Faith Neither in that contention did Tertullian so muche regarde the exacte vse of woordes as how he might winne his purpose and driue his aduersarie denieing that Christe tooke the true Bodie of man and that he suffered death in deede to confesse the trueth which he thought to bringe to passe by deducing of an argument from the Figure of his Bodie whiche consisteth in that whiche is visible in the Sacrament to prooue the veritie of his Bodie And therefore in framing his reason by way of illation he saith Figura autem non esset nisi veritatis esset Corpus There were not a Figure onlesse
I went downe vnto them leauinge the Kingedomes of Heauen that I mighte eate with them hauinge receiued the Forme of Man I leaue S. Augustine S. Ambrose and other like Authorities This mater is prooued more at large in the tenthe Article and sixthe Diuision By these â—ewe it may appeare that this woorde Forma importeth not onely a Shewe but also the very Substance of the Breade In the seconde woorde Operta whiche signifieth Coouered M. Hardinge witingly dissembleth his owne learninge woulde seeme not to know the manner nature of al Sacramentes whiche is to offer one thinge outwardly vnto our senses and an other inwardly to our minde Hereof there is sufficiently spoken before in the Seconde and Eighthe Diuision of this Article Chrysostome saithe In Sensibilibus Intelligibilia nobis tradidit In Sensible and Outwarde thinges Christe hath geuen vs thinges Spiritual And for Example he addeth Sic in Baptismo So it fareth in the Sacrament of Baptisme Thus S. Augustine saithe The godly of the Jewes vnderstoode Christe in their Mannâ— In like sorte Origen speaketh of the letter of the Scriptures Corpora Prophetarum colunt posita in Libris Literis quasi in quibusdaÌ„ Sepulchris They honour the Bodies of the Prophetes laied in their Bookes and Letters as if it were in certaine Graues So S. Augustine Sensus in Litera manet per Literam vindetur The Sense lieth in the Letter and by the Letter it is seene So Nicolaus Cabasilas Spiritus celatur in Litera The Sprite of God is hidden in the Letter I thinke M. Hardinge in these speaches wil not necessarily require any Corporal or Real Presence Thus S. Gregorie saithe Christus in se ipso immortaliter incorruptibiliter viuens iterum in hoc Mysterio moritur Christe liuinge in him selfe immortally and without Corruption dieth againe in this Mysterie Whereupon the Glose saithe Moritur id est Mors eius Repraesentatur Christe dieth that is to say his Death is represented Nowe as Christe dieth in the Sacrament so is his Bodie Present in the Sacrament But Christe dieth not there Really and in déede Therefore Christes Bodie is not there Really and in déede I thought it needeful to vse the moe Examples in this behalfe for that this place of S. Augustine seemeth to carrie the greatest force of al others But as S. Augustine saithe here Christes Bodie is hidden vnder the Forme or Kinde of Breade euen so he saithe Gratia Dei in Veteri Testamento velata latebat The Grace of God laye hidden in the Olde Testament Euen so S. Gregorie saith Vt palea frumentum sic Litera tegit Spiritum As the Chaffe hideth the Corne so the Letter hideth the Sprite Euen so againe S. Augustine saith In Veteri TestameÌ„to occultabarur Nouum The Newe TestameÌ„t was hidden in the Olde But he expoundeth him self Occultabatur id est occultè Significabatur It was hidden that is to saie it was secretely Signified And thus by S. Augustines owne Woordes and exposition we maie likewise saie Caro Christi Operta id est occultè Significata Christes Fleashe is priuily hidden that is to saie as S. Augustine expoundeth it â—t is priuily Signified Thus the Sacrament of Christes Fleashe whiche accordinge to the Doctrine of S. Augustine beareth the name of that thinge that it Signifieth is called Christes Fleashe Inuisible Spiritual and onely to be conceiued by vnderstandinge For the whole worke hereof perteineth not vnto the mouth or teethe as S. Augustine saith but onely to Faith and Sprite And therefore the same S. Augustine expoundinge these woordes of Christe Who so eateth of this Breade shal not die saith thus Quod pertinet ad Virtutem Sacramenti non quod pertinet ad visibile Sacramentum Qui manducat intus non foris qui manducat in Corde non qui premit dente That perteineth to the Effecte and Vertue of the Sacrament not that perteineth to the Visible Sacrament He that eateth inwardly not outwardly that eateth with his harte not that presseth with his teeth Likewise he saith of Moses Aaron and Phinees and others the Faithful of that time VisibileÌ„ cibum Manna Spiritualiter intellexerunt Spiritualiter esurieruÌ„t Spiritualiter gustaueruÌ„t They vnderstoode Manna that Visible meate Spiritually they hungred it Spiritually they tasted it Spiritually By these woordes Intus Inwardly In Corde in the harte Spiritualiter Spiritually S. Augustine expoundeth the meaninge of this woorde Inuisibiliter Inuisibly Therefore Chrysostome saith Mysterium appellatur quia aliud videmus aliud credimus Nam huiusmodi est Mysteriorum nostrorum natura It is called a Mysterie bicause we see one thinge and beleue an other For suche is the Nature of Baptisme and our Lordes Supper which are our Sacramentes or Mysteries So saith S. Ambrose as is alleged before The Water of the Holy Fonte hath washed vs the Bloude of Christe hath redemed vs Alterum igitur Inuisibile alterum Visibile Testimonium c. The one Witnes is Inuisible the other is Visible So the olde Father Origen saith S. Iohns Baptisme was Visible but Christes Baptisme is Inuisible As it is the Mysterie of Baptisme so is it also in the Mysterie of Christes Bodie As Christes Bloude is Inuisible wherewith we are washed so is Christes Fleashe Inuisible wherewith we are feadde And as this Inuisible washinge in Christes Bloude representeth vnto our mindes the Bloude of Christe that was Uisibly sheadde for vs so the Fleashe of Christe that is Eaten Inuisibly representeth vnto vs that Uery Fleashe of Christe that was Uisibly and Sensibly nailed and torne vpon the Crosse. And thus S. Augustines meaninge maie wel stande vpright without any Newe Secresie or Real or Fleashely Presence M. Hardinge The .15 Diuision And therefore in an other place he writeth thus Sicut ergo Coelestis panis qui Caro Christi est suo modo vocatur Corpus Christi cum re vera sit Sacramentum Corporis Christi illius videlicet quod Visibile quod Palpabile mortale in Cruce posituÌ„ est vocaturque ipsa immolatio Carnis quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei veritate sed significante Mysterio Sic Sacramentum Fidei quod Baptismus intelligitur Fides est As the heauenly Breade saith S. Augustine whiche is the Fleashe of Christ in his maner is called the Bodie of Christe when as in verte deede it is the Sacrament of Christes Bodie euen of that whiche is visible whiche is palpable and beinge mortal was put on the Crosse and the sacrificinge it self of his Fleashe whiche is done by the priestes handes is called the Passion the Death the Crucifieinge of Christe not in trueth of the thinge but in mysterie signifieinge So the Sacrament of Faith whiche is vnderstanded to be Baptisme is Faith By heauenly Breade he vnderstanded not wheaten Breade but that heauenly meate whiche he saith to
be the Fleashe of Christe and this farre he affirmeth the trueth of his Fleashe it self whiche he saith to be called Suo modo in his maner the Bodie of Christe as who shoulde saie whose trueth notwithstandinge if ye beholde on the behalf of the maner of exhibitinge in verie deede it is a Sacrament of Christes Bodie whiche is in visible shape so as he speaketh of Christes Bodie that hath suffered The B. of Sarisburie Here M. Hardinge allegeth good mater against him self For by these woordes S. Augustine saith The Breade is so Christes Bodie as the Breakinge of the same Breade is Christes Death But the breaking of the Breade is not Really and in deede the Death of Christe wherefore it foloweth that the Breade is not Really or in deede the Bodie of Christe And where as M. Harding seemeth to staie altogeather vpon these two woordes Coelestis Panis thinkinge that thereby is meante onely the Supernatural Breade of Christes very Bodie it may like him neuertheles to vnderstande that not onely Christes very Bodie but also the Sacrament it self may wel be called Coelestis Panis Heauenly Breade for that it is a Sacrament of that Heauenly Breade So Gregorius Nyssenus calleth the Water of Baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Diuine or Heauenly Bath So S. Ambrose calleth the woordes of Baptisme Verba Coelestia Heauenly Woordes So Dionysius calleth the Oile Consecrate Diuinissimum Oleum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Cyrillus calleth Manna Spiritual Breade Thus he saith Quomodo est Manna Panis Angelorum Spiritualis Quia quod Vmbra Veritatis erat Veritatis nomine in Spiritu appellauit Howe is Manna called the Spiritual Breade of Angelles That thinge that was a Shadowe of the Trueth in Sprite or Spiritually he vttered by the name of the Trueth it selfe And albeit onely Christes very Bodie it self be in deede that HeaueÌ„ly Breade yet in these woordes of S. Augustine it cannot in any wise so be taken as to the learned and discrete Reader it maie soone appeare For first S. Augustine saith That Heauenly Breade whereof he speaketh is a Sacrament But the very Bodie of Christe cannot in any respecte be called a Sacrament as it is easy to vnderstande For a Sacrament by S. Augustines Definition is Signum Visibile A Signe or a Token that maie be seene But the Bodie of Christe that M. Hardinge imagineth to be Present cannot be seene For S. Augustine saith it is Spiritual and Inuisible Hereof it necessarily foloweth that the very Bodie of Christe cannot in any wise be called a Sacrament And therefore is not that kinde of Heauenly Breade that is here mentioned by S. Augustine Moreouer S. Augustine saith The same Heauenly Breade is the Bodie of Christe Howe be it he addeth not Uerily and in deede but Suo modo In a Manner or Kinde of speache But Christes very Bodie is in deede and Uerily in al respectes the Bodie of Christe without any suche qualifieinge or limitation And it were greate fondenes or rather mere madnes to saie The Uery Bodie of Christe is after a certaine manner or in a sorte the Bodie of Christe These thinges first considered for further vnderstandinge of S. Augustines minde herein I remitte the reader vnto the Glose vpon the same the woordes whereof are these Coelestis Panis id est Coeleste Sacramentum quod verè repraesentat Carnem Christi dicitur Corpus Christi sed impropriè Vnde dicitur Suo Modo sed non â—ei Veritate sed significante Mysterio vt sit sensus vocatur Corpus Christi id est Significat Corpus Christi The Heauenly Breade that is to saie the Heauenly Sacrament whiche verily representeth the Fleashe of Christe is called Christes Bodie but vnaptely and vnfitly Therefore it is saide In a peculiar manner belonginge vnto it selfe Not in Trueth of mater but by a Signifieinge Mysterie That the sense maie be this It is called the Bodie of Christe that is to saye It signifieth the Bodie of Christe But here marke thou gentle Reader into what strastes these men be driuen To mainteine the Inconueniences and Absurdities of their Doctrine they are faine to saie That the very Bodie of Christe is not Rei veritate Uerily and in deede but Impropriè Unaptly and Unfitly called the Bodie of Christe M. Hardinge The .16 Diuision Againe S. Augustine saith in an other place Non hoc Corpus quod videtis comesturi estis Not this Bodie whiche ye see shal ye eate And S. Hierome saith Diuinam Spiritualem Carnem manducandam dari aliam quidem ab ea quae Crucifixa est That Diuine and Spiritual Fleashe is geuen to be eaten other beside that whiche was Crucified VVherefore in respecte of the exhibitinge the Fleashe is diuided that in it selfe is but one and the Fleashe exhibited in mysterie is in very deede a Sacrament of Christes Bodie visible and palpable whiche suffered on the Crosse. And thus it foloweth of conuenience where as the Fleashe is not the same accordinge to the qualities of the exhibitinge whiche was Crucified and whiche nowe is sacrificed by the handes of a Prieste againe where as the Passion Death and Resurrection are saide to be done not in trueth of the thinge but in mysterie Signifieinge it foloweth I saie that the Fleashe is not the same in qualities so as it was on the Crosse though it be the same in substance Many mo authorities might be alleged for the openinge of this mater but these for this present are ynough if they be not to many as I feare me they wil so appeare to the vnlearned Reader and to suche as be not geuen to earnest studie and diligent searche of the truethe By these places it is made cleare and euident that these Names Figure Image Signe Token Sacrament and suche other the like of force of their signification doo not alwaies exclude the trueth of thinges but doo onely shewe and note the maner of presence VVherefore to conclude this maier that is somewhat obscure to senses litle exercised the Figure of the Bodie or Signe of the Bodie the Image of the Bodie dothe note the coouertnes and secretenes in the maner of the exhibitinge and doth not diminishe any whitte the truethe of the presence So we doo accorde with M. Iuel in this Article touchinge the forme of woordes but withal we haue thought it necessarie to declare the true meaninge of the same whiche is contrarie to the doctrine of the Sacramentaries The B. of Sarisburie M. Hardinge as in his woordes he pretendeth greate stoare of authorities so in his choise he bewraieth greate wante For to passe by the place of S. Hierome whiche is answeared before in the fifthe Article and .7 Diuision the woordes of S. Augustine seeme vtterly to ouerthrowe al these his grosse and Fleashely Fantasies For better vnderstandinge whereof it is to be noted that when Christe had opened that Heauenly Doctrine of the Eatinge of his Bodie and Drinkinge of his
That receiueth the Sacramente of Christes Bodie and yet neuerthelesse is persuaded as the Heretique Eutyches was that Christe in deede hath no Bodie And in this sense S. Augustine seemeth to saie Mors illi erit non Vita qui mendacem putauerit Vitam The receiuinge of the Sacramente shal be Death and not life vnto him that thinketh that Christ beinge the life it selfe was a lyer Deliueringe these holy Mysteries as the Sacramente or Pleage of his Bodie him selfe in deede hauinge no Bodie So likewise Prosper Aquitanus Christum à Populo Iudaico fuisse occisum nullus iaÌ„ ambigit Christianus Cuius Sacrum SanguineÌ„ omnis nunc terra accipiens clamat Amen Vt neganti ludaeo quòd occiderit Christum recté dicatur à Deo Vox Sanguinis fratris tui clamat ad me de terra Whether Christe were slaine of the Iewes or no there is no Christian man nowe that can stande in doubte For nowe al the Earth receiueth his holy Bloude and crieth Amen Therefore yf the Iewe wil denie that euer he slewe Christe God maie iustly saie vnto him The voice of the Bloude of thy Brother crieth vnto me from the Earth So S. Chrysostome Haec afferentes Mysteria ora ipsorum consuimus Si enim mortuus Christus non est cuius Symbolum ac Signum hoc Sacrificium est Layeinge foorth these Mysteries we stoppe their mouthes For yf Christe dyed not whoe 's Signe then and whoe 's Token is this Sacrifice Thus by the iudgemente of these learned Fathers Eutyches the Heretique or any other that denied either the Bodie or the Death of Christe might soone be reproued euen by the receiuinge of these holy Mysteries For they receiue the Sacramente yet denie the thinge it selfe that is represented by the Sacramente so as Leo saith they dispute against the thinge it selfe that they receiue And thus Leo him selfe plainely expouÌ„deth openeth his owne meaninge QuaÌ„ sibi in huius SacrameÌ„ti praesidio SpeÌ„ relinquuÌ„t qui in Saluatoris nostri corpore negaÌ„t Humanae substantiae veritatem Dicant quo Sacrificio sint reconciliati Dicant quo Sanguine sint redempti What hope doo they leaue them selues in the healpe of this Sacramente that say There is no Trueth of the Substance of Man in the Bodie of our Saueour Let them tel mee by what Sacrifice thei are reconciled Let them tel mee with what Bloud thei are Redeemed By these Holy Fathers it is plaine that who so receiueth the Holy Mysterie of Christes Bodie and yet thinketh and holdeth that Christe in déede hath no Bodie as Eutyches the Heretique did he disputeth againste that thinge it selfe that he receiueth For Gelasius saithe Hoc nobis in ipso Domino Christo sentiendum est quod in eius Imagine profitemur We muste thinke the same of Christe the Lorde him selfe that wee professe in the Sacramente whiche is his Image And therefore in the Communion Booke that beareth the name of S. Iames it is written thus Quoties cunque comederitis hunc panem hunc Calicem biberitis Mortem Filij Hominis annuntiatis donec veniat Populus respondet Credimus Confitemur As often as ye shal eate this Breade or Drinke this Cuppe ye doo publishe the Death of the Sonne of Man vntil he come Hereto the people maketh answeare Wee Beleeue it and wee Confesse it This is it that S. Ambrose S. Chrysostome Leo Clementâ—cal Amen And this is that vndoubted Trueth of Christes Bodie not in the Sacrament as M. Hardinge imagineth but in the Unitie of One Personne that Leo defendeth against the Heretique Eutyches Bessarions Authoritie in these cases cannot be greate bothe for that he was but of very late yéeres therefore a very yonge Doctour to be alleged and also for that being promoted to the Bishoprike of Tusculum and made a Cardinal of Rome in the late Councel of Florence contrary to the mindes and iudgementes of the reste of his Brethren of Graecia he openly flattered and yelded him selfe vnto the Pope M. Hardinge The .3 Diuision And that the people shoulde geue their consente and applie their Faithe to this trueth without errour and deceite and that by saieinge Amen they should then Beleeue and Confesse The Breade and VVine to be made the Bodie and Bloude of Christe 214 when it was made in deede and not els for so were it a greate errour for this cause Iustinian the Emperour made an ordinance that the Bishoppes and Priestes should to this intent pronounce their Seruice plainely distinctly and so as it might be vnderstanded that the people might answeare Amen whiche is to be referred to eche parte of the Seruice but specially to the Consecration that they might beleeue and Confesse it was the Bodie and Bloude of Christe 215 when it was in deede and not so confesse when it was not whiche might happen if they hearde not the VVoordes of Consecration plainely pronounced And hereunto specially that Constitution of Iustinian is to be restrained as pertaininge onely to the Greeke Churche wherein he liued 216 and not to be stretched further to serue for proufe of al the seruice to be had and saide in the vulgare tongue in the VVeste Churche as to that purpose of our newe teachers it is vntruely alleged The B. of Sarisburie So many Untruethes in so litle roome so constantely to be auouched without blushinge Where is the Feare of God Where is the Reuerence of the Reader Where is shame become Firste neither doothe that godly Emperour Iustinian once mention or touche this Newe Fantasie of M. Hardinges Doctrine nor did the Gréeke Churche as it is sufficiently already prooued euer hitherto consente vnto the same Wil M. Hardinge make the worlde beléeue that the people openly in the Churche gaue their consentes vnto that thing that they neuer beléeued but knewe vndoubtedly to be an erroure Is he hable to allege not one Councel not one Doctour not one Father that euer expounded Amen in this sorte Is the mater so miserable and so bare that no honest witnesse wil speake for it Or muste M. Hardinges bare woorde without Scripture Councel Doctoure or Father be taken for the Doctrine of the Churche The Emperours woordes are plaine Wee commaunde al the holy Bishoppes and Priestes to minister the holy Oblation and the Sacramente of Baptisme and other Praiers not cloasely or in Silence as the manner is nowe in the Churche of Rome but with a lowde voice that may be hearde of the Faithe ful people not to testifie M. Hardinges Transubstantiation whiche then was not knowen but that the hartes of the hearers may thereby bothe the more be humbled to repentance and also the more be sturred to glorifie God If the pronouncinge of these twoo Syllables Amen bee proufe sufficient to warrant Transubstantiation then may wee easily finde the same Transubstantiation not onely in the Sacramente of Christes Bodie but also in the Sacramente
Deathe vntil I come I meane that they that died for the Lordes Deathe may reaste vnder the Mysterie of his Sacramente After this he returneth againe to the Soules of the Blissed Martyrs vnder the Aultar in Heauen Legimus plaerósque Iustorum Abrahae sinibus refoueri c. VVee reade saithe S. Augustine that many Iuste menne are refreashed in Abrahams bosome and that many are in the pleasures of Paradise Yet noman deserued better then the Martyrs to reaste there in Heauen where as Christe is bothe the Sacrifice and the Priest I meane that they may enioye Goddes fauoure by the offeringe of that Sacrifice and may receiue the Blissinge and Ministerie of that Prieste Hereby it is plaine that S. Augustine speaketh of Heauen and not of Earth nor of Purgatorie Of the Soules receiued abooue and not of the Bodies buried beneathe For al these thinges S. Iohn by Reuelation sawe in Heauen And for proufe hereof S. Augustine addeth further Inter coeteros igitur Martyres quos sub Ara Dei consistere praedicamus etiam beatas illas Infantum lactentium pro Christo priâ—itias Martyrum laudemus Therefore emongest the reste of the Martyrs whome wee saie to be vnder the Aultar of God in Heauen let vs commende those blissed firste fruites of suckinge Infantes that were Martyrs for Christe This is S. Augustines plaine and vndoubted meaninge But M. Hardinge to serue his turne is faine of Soules to make Bodies of Ioie to make Paine and of Heauen to make Purgatorie And yet in al this greate a doo findeth neither Opus Operatum nor his Masse Thus is it lawful for these menne to carrie aboute and to vse their Readers Touchinge the substance of this Doctrine whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike notwithstandinge it were not longe sithence generally receiued bothe in schooles and Churches and counted Catholique Origen that Ancient learned Father writeth thus Quod sanctificatur per Verbum Dei per Obsecrationem non sâ—apte natura sanctificat vtentem Nam id si esset sanctificaret etiam illum qui comedit indignè Domino The thinge that is Sanctified by the Woorde of God and by praier of his owne Nature or Ex Opere Operato Sanctifieth not him that vseth it For otherwise it shoulde sanctifie him that eateth vnwoorthily of the Lorde Againe he saithe Assiduitas Communicationis alia similia non ipsae sunt Iustitiae sed conditurae habentur Iustitiarum Res autem Spirituales quae ex se ipsis Iustitiae sunt dicuntur Iudicium Misericordia Fides The often vsinge of the Communion and other like thinges be not righteousnesse it selfe of it selfe or of the woorke that there is wrought but onely the seasoninge and settinge foorthe of righteousnesse But the Spiritual thinges whiche be righteousnesse it selfe are called Iudgement Mercie and Faithe So S. Hierome Ne quis confidat in eo solo quòd Baptizatus est aut in esca Spirituali vel potu putet Deum sibi parcere si peccauerit Let noman presume of this thinge onely that he is Baptized nor let him thinke that God for Receiuinge the Spiritual Meate or drinkinge the Spiritual Cuppe Ex Opere Operato wil pardonne him if he offende So S. Augustine Non ait Mundi estis propter Baptisma quo loti estis sed propter Verbum quod locutus sum vobis Christe saithe not Ye are Cleane for the Baptismes sake wherewith ye are wasshed but for the VVoordes sake that I haue spoken vnto you And againe Foelix Venter qui te portauit c. Blissed is that woombe that bare thee But Christe answeared Naie Blissed be they that heare the VVoorde of God and keepe the same That is to say My Mother whome ye cal Blissed thereof is Blissed for that shee keepeth the VVoorde of God Likewise againe Materna propinquitas nihil Matri profuisset nisi Foelicius Christum in Corde quà m in Carne gestasset The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al onles she had more blissedly carried Christe in her Harte then in her Bodie Uerily to asscribe Felicitie or Remission of Sinne whiche is the Inwarde Woorke of the Holy Ghoste vnto any manner Outwarde Action what so euer it is a Superstitious a grosse and a Iewishe errour Origen of the Sacramente of Circumcision writeth thus Circuncisionis nisi reddatur ratio nutus tantùm est Circuncisio opus mutum Onles there be a reason yelded of the meaninge of Circumcision it is but an Outwarde Shewe and a dumme laboure and auaileth nothinge And touchinge the vse and order of the Holy Mysteries Christe saithe not Doo this for Remission of your Sinnes but Doo this in my Remembrance The Onely and euerlasting Sacrifice for Sinne is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature and Substance of our Fleash at the Right Hande of his Father and euermore maketh intercession for vs and is the onely Sacrifice and Propitiation for our Sinnes What so euer Doctrine is contrary to this Doctrine is Wicked and Blasphemous and as M. Hardinge hath confessed iniurious to the Glorie and Crosse of Christe FINIS THE XXI ARTICLE OF LORDE AND GOD. The B. of Sarisburie Or that then any Christian man called the Sacramente his Lorde and God M. Hardinge The .1 Diuision This woorde Sacrament as is declared before is of the Fathers taken two waies 239 Either for the onely outward formes of Breade and VVine whiche are the holy Signe of the very Body and Bloude of Christe present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes and also of the very Body and Bloude of Christe 240 verily Present 240 whiche S. Augustine calleth the Inuisible grace and the thinge of the Sacrament 240 And Ireneus calleth it Rem Coelestem the Heauenly thinge as that other Rem Terrenam the Earthly thinge Taken the first waie As emonge the learned Fathers it was neuer taken No Christen man euer honoured it with the name of Lorde and God For that were plaine Idolatrie to attribute the name of the Creatour to the Creature But taken in the seconde signification As no Ancient Father euer tooke it It hath alwaies of Christen people and of the learned Fathers of the Churche ben called by the name of Lorde and God And of right so ought it to be for elles were it impietie and a denial of God not to cal Christ the Sonne of God by the name of Lorde and God who is not onely in trueth of Fleashe and Bloude in the Sacrament after whiche maner he is there Ex Vi Sacramenti but also the inseparable coniunction of bothe Natures in vnitie of person Ex necessaria concomitantia VVhole Christe God and man That the holy Fathers called the Sacrament taken in this sense Lorde and God I might prooue it by many
vnto Christe in Baptisme in Gods Woorde in the Sermon and in the Holy Communion not by moouinge of the Bodie or changinge of places but by the Deuotion of the harte and traueile of the minde Now that the Reader him selfe may see some parte of M. Hardinges courteous dealinge in this behalfe it shal not be amisse briefely to touche certaine other woordes of Chrysostome that immediatly wente before by whiche woordes he seemeth of purpose to teache vs where wée ought to séeke for Christe and by what waies and meanes wée maie comme vnto him His woordes be these Aquilae in hac vita facti ad ipsum Coelum euolemus caet Beinge made Eagles in this life let vs flee vp into Heauen or rather abooue the Heauens For where as the Carkesse is there are the Eagles The Carkesse is our Lordes Bodie in respecte of his Death But he calleth vs Eagles to shewe vs that who so wil comme neare to that Bodie must mounte on highe and haue no dealinge with the Earth nor to bowe downewarde or to creepe beneathe but euer to soare alofte and to beholde the Sonne of Iustice and to haue a quicke eie in our harte Thus S. Chrysostome teacheth vs bothe where Christe reasteth in the Glorie of his Father and by what meanes wée maie comme vnto him and with what eies wée maie beholde him Then hauinge thus auaunced our mindes into Heauen he saithe Propter hoc Corpus c. For this Bodies sake that I sée at the Right hande of God I am â—omore a prisoner I am no lenger dust and asshes Touchinge the Sacrament by these most plaine woordes he calleth it Breade For thus he saithe euen in the same Homilie Quid significat Panis Corpus Christi What doothe the Breade of the Sacramente Signifie He answeareth The Bodie of Christe He saith not The Breade is Christe But The Breade Signifieth the Bodie of Christe Yet notwithstandinge M. Hardinge saithe that these woordes Accedamus ad Deum importe as muche as Let vs comme to the Sacramente And thereof imagineth that the Sacramente by plaine woordes is called God But in deede that Holy Father by these woordes carrieth vs so far abooue M. Hardinges God as the Sprite is abooue the Bodie or as Heauen is abooue the Earthe For he teacheth vs to comme to Christes Bodie not as lieinge presently before our eies but as beinge in the Glorie of God in Heauen M. Hardinge The .6 Diuision And least this sense taken of Chrysostome shoulde seeme ouer straunge this place of S. Ambrose who liued in the same time and agreeth with him thoroughly in doctrine may seeme to leade vs to the same Quid edamus quid bibamus alibi tibi per Prophetam Spiritus Sanctus expressit dicens Gustate videte quoniam suauis est Dominus beatus vir qui sperat in eo In illo Sacramento Christus est quia Corpus est Christi VVhat wee ought to eate and what wee ought to drinke the Holy Ghoste hath expressed by the Prophete in an other place sayeinge Taste and see how that our Lorde is sweete blessed is the man that trusteth in him In that Sacrament is Christe because there is the Body of Christe Here S. Ambrose 245 referring those woordes of the Psalme to the Sacrament calleth it Lorde and that Lorde in whom the man that trusteth is blessed who is God The B. of Sarisburie To saie that Christe is either in the Scriptures or in the Manna or in the Sacramente of Baptisme or in the Sacramente of his Bodie it is not newe Phrase or manner of speache but commonly vsed of the Ancient Fathers S. Hierome saithe Christus clausus latebat in Litera Christe laie hidden in the Letter S. Augustine saithe Pij in Manna Christum intellexerunt The Godly in Manna vnderstoode Christe Againe he saithe Vt Petra erat Christus propter firmitatem ita Manna erat Christus quia descendit de Coelo As the Rocke was Christe in respecte of Constancie and steaddinesse euen so was the Manna Christe bicause it came downe from Heauen S. Hierome saithe Lapis ille qui erat ad caput Iacob Christus erat Lapis ille Christus est The Stoane that laie vnder Iacobs heade was Christe That Stoane is Christe Origen saithe Mare Baptismus est Nubes Spiritus Sanctus est Agnus Saluator est The Sea is Baptisme The Clowde is the Holy Ghoste The Lambe is our Saueour And to be shorte a Doctour although not very anciente yet of M. Hardinges owne side one that wrote the Forte of Faithe and therefore in this case maie not iustly be refused writeth thus Christus vendebatur in Iosepho Suspendebatur in Botro Crucifigebatur in Serpente Christe was solde in Iosephe Hanged in the Cluster of grapes and Crucified in the Serpente Al these and sutche other like Phrases of speache must be taken not of any Real or Fleashely Beinge accordinge to the shewe of the letter but onely as in a Sacramente or in a Mysterie But M. Hardinge wil saie The Sacramente of S. Ambrose is called Lorde This is an other vntrueth and like the reste of M. Hardinges proufes Christe sittinge nowe at the Right hande of God is the Breade and foode of life Thither S. Ambrose calleth vs There he biddeth vs to taste and see that the Lorde is sweete and graceous And he addethe immediatly Beatus vir qui sperat in eo Blissed is the Man that trustethe in him Notwithstandinge it might very wel serue his purpose yet I thinke M. Hardinge wil not saie The man is blissed that trustethe in the Sacramente For so to saie as it shal hereafter appeare it were greate blasphemie And that S. Ambrose meante this not of the Sacramente but of the Bodie of Christe it selfe that is represented by the Sacramente it is plaine by other his woordes bothe goinge before and also immediatly folowinge after A litle before in the same Chapter he writeth thus Ante benedictionem verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly woordes it is called an other kinde But after Consecration the Bodie of Christe is Signified The woordes nexte folowinge in the same sentence are these Non ergo Corporalis esca sed Spiritualis est Therefore Christes Bodie is not Corporal foode to be receiued into the Bodie but Spiritual foode that is to saie to be receiued with the Sprite Whiche woordes M. Hardinge as his manner is thought it best skil to dissemble God quicken the inwarde senses of his vnderstandinge that he maie taste and sée that the Lorde is sweete and graceous M. Hardinge The .7 Diuision Agreeably to this saithe S. Augustine in a sermon de verbis Euangelij as Beda reciteth Qualem vocem Domini audistis inuitantis nos Quis vos inuitauit Quos inuitauit Et quis praeparauit Inuitauit Dominus seruos praeparauit eis cibum
whereas there must be a likenesse between the Sacramente and the thinge of the Sacramente for if the Sacramentes had not a likenesse of thinges whereof they are Sacramentes properly and rightly they shoulde not be called Sacramentes as the Sacramente of Baptisme whiche is the outwarde washinge of the fleashe hath a likenesse of the inwarde washinge of the soule and no likenesse here appeareth to be between the fourmes that remaine and the thinge of the Sacramente for they consiste not the one of many cornes the other of grapes for thereof cometh not Accident but Substance hereto maie be saide it is ynough â–ª that these Sacramentes beare the likenesse of the Body and Bloude of Christe for as muche as the one representeth the likenesse of Breade the other the likenesse of VVine whiche S. Augustine calleth 254 Visibilem speciem elementorum the visible formâ— of the Elementes The B. of Sarisburie What meaneth M. Hardinge thus to encombre him selfe with these vaine and miserable folies S. Augustine saithe A Sacrament muste haue a Resemblance or Likenesse of that thinge whereof it is a Sacramente For without this Resemblance or Likenesse he saithe a Sacramente is no Sacramente Therefore M. Hardinge commeth in with his Fantasie and telleth vs that his Fourmes and Accidentes are the Resemblance and Likenesse of the Bodie of Christe But alas wherein standeth this Comparison of Resemblance and Likenesse Or wherein are M. Hardinges Accidentes and Christes Bodie like togeather Certainely M. Hardinge him selfe notwithstandinge he can say many thinges yet he cannot truely say that Christes Bodie is either rounde or plaine or white or thinne or any way like vnto his Accidentes Yet must there be a certaine likenesse in effectes bitwéene the Sacrament and the thinge it selfe whereof it is a Sacramente Of whiche effectes the one is Sensible and wrought outwardly to the Bodie the other is Spiritual wrought inwardly in the minde As for example in the Sacramente of Circumcision the Outwarde Uisible Cuttinge in the Fleashe was a Resemblance of the Inwarde Spiritual Cuttinge of the Harte In the Sacramente of Baptisme the Outwarde Washinge of the Bodie is a Resemblance of the Inwarde Spiritual Washinge of the Soule Likewise in the Sacramente of the Holy Communion as the Breade Outwardly Feedeth our Bodies so doothe Christes Bodie Inwardly and Spiritually Féede our Soules Thus is Féedinge an effecte common vnto them bothe And therein standeth the Resemblance and Likenesse of the Sacramente Therefore Rabanus Maurus saithe Quia Panis Corporis Cor confirmat ideò ille congruenter Corpus Christi nominatur Et quia Vinum sanguinem opeâ—atur in Carne ideò illud referâ—ur ad Sanguinem Bicause the Breade confirmeth the Harte of our Bodie therefore is the same conueniently called the Bodie of Christe And bicause VVine woorketh Bloude in our Fleashe therefore the VVine hath relation vnto the Bloude of Christe Now if M. Hardinge touchinge this effecte of Feedinge wil compare his Accidentes with Christes Bodie then must he say That wée Eate Accidentes and Drinke Accidentes and be Feadde with Accidentes and Liue by Accidentes euen as in the Inner man wee Eate Christe and Drinke Christe and be Feadde with Christe and Liue by Christe Otherwise he muste confesse that touchinge the effecte of Feedinge his Accidentes haue no Resemblance of Christes Bodie and therefore can in no wise be called Sacramentes But saithe M. Hardinge the Accidentes Represente the likenesse of Breade and the Breade that was Representeth the Bodie of Christe Here is an other suttle drifte of M. Hardinges reason from Accidentes to Breade and from Breade to Christes Bodie And so wée haue here fansie vpon fansie and one Likenes vpon an other but neither Scripture nor Councel nor Doctour either Greeke or Latine or Olde or Newe to auouche the same But here appeareth a marueilous peruerse order in Nature For by M. Hardinges driftes neither can the Breade Signifie Christes Bodie but onely when the Breade is abolished nothing leafte to Signifie nor can these AccideÌ„tes Signifie the Breade but onely when there is no Breade remaininge there to be Signified And so the effecte of M. Hardinges drifte and of this Resemblance passeth from nothinge to nothinge and standeth in nothinge Here it behooued M. Hardinge to haue foreseene the inconueniences that might haue folowed For if the Accidentes of the Breade â—e the Sacrament for as much as in one péece of Breede there be sundrie Accidentes it must néedes folow of these positions that in one peece of Breade be sundrie Sacramentes and so sundrie Sacramentes in one Sacramente Innocentius him selfe espied this inconuenience and therefore he demaundeth this question Cùm sint mulâ—ae species quomodò non sunt multa Sacramenta But this Resemblance or Likenesse S. Augustine calleth Visibilem Speciem ElementoruÌ„ The visible Fourme of the Elementes By whiche woordes saithe M. Hardinge he meante onely the Shewes and Accidentes of the Breade In déede S. Augustines woordes be true but M. Hardinges Exposition is not true For S. Augustine by this woorde Species meante not the outwarde Fourmes or Shewes as it is supposed but the very Kinde and Substance and Nature of the Breade So S. Ambrose saithe Ante benedictionem Verborum Coelestium alia Species nominatur post Consecrationem Corpus Christi Significatur Before the Blissinge of the Heauenly Woordes it is called not an other Fourme or an other Shew but an other Kinde or Nature But after the Consecration Christes Bodie is Signified Whiche thingâ— may also plainely appeare by S. Augustine him selfe in the same place For thus he writeth Panis qui Corpus Christi est suo modo vocatur Corpus Christi cùm â—e vera sit Sacramentum Corporis Christi c. Vocaturque ipsa immolatio Carnis Christi quae Sacerdotis manibus fit Christi Passio Mors Crucifixio non rei Veritate sed Significante Mysterio He saith Not the Fourme not the Shew not the Accidente but The Breade that is the Bodie of Christe not verily or in deede but after a manner is called the Bodie of Christe where as it is in deede a Sacrament of the Bodie of Christe c. And the Oblation of the Fleashe of Christe that is made with the Priestes hande is called the Passion the Deathe and the Crucifieinge of Christe not in Truethe of the mater but by a Mysterie Signifieinge M. Hardinge The .3 Diuision Thus the Formes of Breade and VVine are the Sacramentes of the Bodie and Bloude of Christe not onely in respecte of the thinge signified whiche is the vnitie of the Churche but also of the thinge contained whiche is the verie Fleashe and Bloud of Christe whereof the truthe it self saide The Breade that I shal geue is my Fleashe for the life of the worlde The B. of Sarisburie In the ende M. Harding not onely without any Authoritie â—â—ther of Scriptures or of Councels or of Doctours but also without any manner
not Heade Extra de election electi potestate Bonif. S. Fundamenta Ab ipso quasi quodam capite dona â—ua omnia diffundit in Corpus Socraâ—es li. 3. Ca. 21. Matthae 3. Actor 19. Paule the Head as wel as Peter Cregor li. 4. Epis. â—8 August contra literas Petiliani li. 1. ca. 5. August contra Epistolam Farâ—â—niant li. 2. c. 8. â—regor li. 4. Epist 38. The .125 Vntrueth â–ª For Peter onely excepted either of these titles resteth yet vnproued Esai 36. Daniel Cap. 7. Matth. 24. Daniel 8. 2. Thessalon 2. Aeneas Syluius Cyprian in Sermone de Ieiunio Tent at ione Origen in Matthae tractat 12. Dist. 99. Primae Sedis Sozom. li. 3. ca. 8. Concil Aphric Epist. ad Coelest â—regor li. 4. Epist. 34. 38. c. Anno. Domini 602. De Maior Obedien Vnam Sanctam IbideÌ„ in Glosa 9. Ques 3. Nemo Dist. â—1 Inferior sedes Esai 10. De Concessione Praebendae in Glosa a De electio electi potestate Significasti b Dist. 40. Si pp. Extra de Constitution Licet Durand li. 2. c De translatio Episcopi Quâ—to In Closa d De concessio Praebendâ— Proposuit In Glosa e De Maior obedien Vnam Sanctam f Clem. de Appellationib Pastoralis g De Maior Obedien Solitae in Glosa h Desenten re iudicata Ad Apostolicae i Psalm 91. k Dist. 96. Si Imperator In Glosa l Dist. 96. Satis euidenter m Iohan. 22. De verbor signifiâ— In glosa CuÌ„ inter n In Concil Lateranen Sub Iulio o 1. Corin. 4. p 11. Quaest. 2. Priuilegium q 25. Quaest. 2. Sic decet The .126 Vntrueth For M. Harding is not hable to proue that the people in the Primitiue Churche vvas thus taught Matth. 〈◊〉 Marâ— 14 Luc. 22. 1. Cor. 11. Luc. 〈◊〉 The .127 Vntrueth For this is no parte of our Doctrine Dissension and Contradiction of M. Hardings side Io. Fischerus coÌ„tra Captiuita BabilonicaÌ„ N. 8. O. D. Smythe De Eucharist Stephan Gardinerus D. Smythe Ste. Gardiner in the Diuels Sophistrie fol. 6. De Con. Dist. 2. Ego Berengarius Ste. Gardiner in the Diuels Sophistrie fo 15. De Con. Dist. 2. Ego Bereng Manibus tractari frangi dentibus atteri Hierom. ad Gala Cap. 1. Pan. De Leg. Senatuscon longa consuetud Contra legem August De fide operib ca. 4. Figure Augustin Super LeuiticuÌ„ quaest 57. 1. Corin. 10. Basil. De Poenitentia â–ª Augustin 〈◊〉 Psalmum 3. Tertul. contra Marcionem li. 4. Ambros. de illiâ— qui initiantur Mysterijs Cap. Vltimo Augusti de Doctrina Christiana li. 3. Cap. 5. The Bondage of the Soule Figure Ibidem The Deathe of the Soule Deutero 5. Exod 20. Psalm 5. Galat. 3. Roman 5. Chrysost. ad populum Antioch Hom. 60. Ephes. 5. 1. Iohn 4. Sursum corda Chrysost. in â— Corint 10. Hom. 24. Augustin in Iohan tractat 50. Bernard De Coena Domini Figure Ephes. 3. The .128 Vntruthe Ioined vvith dangerous Doctrine Ioan. 6. 1. Corinth 2. Ambrosi in Psalm 118. Sermo 18. Augustin de Câ—uita li. 2â— ca. 20. Non solùm Augustin de Vtilitate poenitentiae ca. 1. Manducauerunt eundem cibum quem nos Augustin in Sermone ad infantes Citatur a Beda 1. Cor. 10. Quando ipse hoc quod illud Sacramentum significat inuenit The .129 vntruth loined vvith vâ—true report For vvee vnderstand these vvords of Christes very Fleash and Bloud Ca. 6. Iohn 6. Spiritual eatinge Augustin iâ— Psalm 98. Basilius in Psal. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Epist. 95. August in Ioan. tracta 26. Ibidem De consecratione Dist. 2. In quibus Origen in Canti Cantico hom 2. Tertulâ— De Resurrecti carnis Chrysost. ex varijs locis in Matthae hom 9. Augustin in Ioan. tracta 26. Chrysostom in Iohan. hom 47. Augustin De doctrina Christiana li. 3. ca. 16 Origen in Prologo in Cantica Canticorum Hieronym li. 3. in Matthae cap. 17. Augustin in Iohan tracta 11. Tertull. De resurrectione Carnis Nico. Lyra in Psalm 110. Origen in Prologo in Cantica Canticorum Raban Maurus li. 1. ca. 31. Augustin Iohan tracta 26. A simple proufe For Christe like vvise shevveth his Omnipotent povver in the vvater of Baptisme Augustin in Ioan. tractat 27 Illi enim putabant eum erogaturum corpus suum Certè vel tunc intelligetis quòd Gratiae eius non consumitur morsibus Chrysost. in 1. Corin. 10. ho. 24 Hieronym ad HedibiaÌ„ quae 2. Cyrill ad obiection Theodor. Anathematis 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nico. Lyra in Psalm 110. Chrysostom in Matthae hom 51. August in IohaÌ„ Tract 5. August contra literas Petiliani li. 3. ca. 49. Leo de Natiuita Sermone 4. The .130 Vntrueth For not one of the Ancient Fathers euer vsed any of these termes touchinge Christes presence in the Sacrament The .131 Vntrueth For M Hardiâ—ge him selfe is forced in the same vvoordes to acknovvledge a greate many figures Accordinge to the letter Hoc Est. Erit Tradituâ— Frangitur Facite Panis Accepit Benedixit Fregit Dedit August de Doctrina Christiana li. 3. ca. 5. Origen Hom. 7. In Leuiticum Tertull. contra Marcio li. 4. Augustiin in Psalm 3. Augustin Ad Bonifacium Epist 23. The .132 Vntruthe For the Fathers neuer vsed these termes The .133 Vntruâ—th For biside S. Augustine S. Hâ—â—â—rome S. Ambrosâ— and others Iohan. Scotus and Bertramus vvrote here of 200. yeeres before Berengaâ—â— The .134 Vntrueth For the Olde vvriters in this case vsed them neuer Berengarius The .33 Diuision Iohannes Scotus Bertramus Lanfrancus De Sacramen Eucharistiae Ambros. De Sacramentis li. 4. ca. 4. Sacramentum res Sacramenti Acta Apost c. 3. Augustin De Con. Dist. 2. Qui Manducas Augustin De Doctrina Christiana Augustin ad Eonifaci Epist. 23. Augustin De Catechizandis Rudibus De Consec Dist. 2. Ego Berengarius This is an horrible blasphemie â—losa ibidem Lib. 1. Cap. 1. Luc. 3â— 1. Cor. 15. Psalm 22 Ephes. 1. Philippen 2. Philippen 3. Augustin coÌ„tra Adimantum ca. 13. 1. Corin. 15. Marcus Antonius Constantius Ad obiectum 144. Christes Bodie Deified Augusti contra Faust. Manichaeum li. 11. ca. 2. Eutyches in Concilio Chalcedon August Retracta lib. 1. cap. 22. Augustin Epist. 57. ad Dardanum Augustine in Psalm 49. Dionysius De Eccle. Hierar cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CypriaÌ„ de zelo liuore Et li. 2. Epist. 8. Clemens in Protreptico Dionysi De Ecclesiast Hierar cap. 1. Ad Ephesi 1. Hieronym ad Ephes. ca. 1. Galat. 2. Augustin in Iohan tractat 88. Angelomus in 1. Regum ca. 1. Augusti contrae Epistolam Fundamenti cap. 23. De Cons. Dis. 2. De hac Chrysostom in Iohan. hom 47. Augustin de Doctrina Christiana li. 3. ca. 16. Clemens Alexdrin in Paedagogo lib. 2. ca. 2. Augusti Contra liter Petilian lib. 2. cap. 8. Athanasius de Peccato in Spiritum Sanctum The
facite in meam commemorationem inuenies quòd ista est commemoratio sola quae propitium faciat Deum If thou looke to that commemoration whereof our Lorde saithe Doo this in my Remembraunce or in commemoration of mee thou shalte finde that this is the onely commemoration that maketh God merciful S. Augustine saithe thus Nemo melitis praeter Martyres meruit ibi requiescere vbi hostia Christus est Sacerdos scilicet vt Propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyres to reste there where Christe is bothe the Hoste and the Prieste 238 he meaneth to be Buried vnder the Aulter to the intent they mighte atteine Propitiation by the Oblation of the Hoste But here to auoide prolixitie in a matter not doubteful I leaue a number of places whereby it may be euidently prooued that the Masse is a Sacrifice propitiatorie in this degree of propitiation bothe for the Quicke and the Dead the same not beinge specially denied by purporâ—e of this Article Thus we haue declared as we mighte superficially treatinge of this Article that the Masse is a Sacrifice Propitiatorie bothe Ex Opere operato that is throughe the merite of Christes Body that suffered on the Crosse whiche is here Opus Operatum and is by Christe through the ministerie of the Prieste in the Masse offered Truly but in Mysterie and also Ex opere operante that is through the dooinge of the Prieste if he haue the Grace of God and so be acceptable but in a farre lower degree of Propitiation whiche is called Opus operans or Opus operantis And this is the doctrine of the Churche touchinge the valour of the Masse Ex Opere Operato whereby no parte of Christes Glorie is impaired The B. of Sarisburie Touchinge the woorthinesse of the Prieste whiche they cal Opus Operantis it appeareth M. Hardinge coulde partely be contented to make it equal with the Sacrifice of Christe were it not that it shoulde seeme too greate presumption For thus he saithe So wee shoulde make the Prieste Goddes piere and his acte equal with the Passion of Christe And therefore they saie A wicked Priestes Masse is as good and as meritorious in this respecte as a good Priestes Masse for that the woorthinesse of the woorke hangeth nothinge of the woorthinesse of the Prieste Notwithstandinge S. Hierome seemeth to saie farre otherwise Impiâ— agunt in Legem Christi putantes Eucharistiam imprecantis verba facere non vitam They doo wickedly againste the Lawe of Christe thinkinge it is not the Life but the Woorde of the Minister that maketh the Sacramente And likewise Irenâ—us saithe Sacrificia non sanctificant hominem sed Conscientia eius qui offert sanctificat Sacrificium pura existens The Sacrifice doothe not sanctifie the Man but the Conscience of the Prieste beinge vpright and pure doothe sanctifie the Sacrifice In like manner Gabriel Biel his owne Doctour saithe Videant ne si peccato obnoxij offerant â—it illorum Oblatio quasi eius qui victimat filium in conspectu Patris néue rursus Crucifigant Filium Dei Let them take heede leaste if they Sacrifice beinge in Sinne their Oblation be like vnto the Oblation of him that slaieth the Childe in the sighte of the Father and leaste they Crucifie againe the Sonne of God Uerily of wicked Priestes God saithe Maledicam benedictionibus vestris That you Blisse I wil Curse Touchinge S. Augustine and Origen that here are brought in for a countenance if these Ancient Holy Fathers were nowe aliue they woulde blushe to heare their tales thus reported Origens woordes if it mighte haue pleased M. Hardinge to haue layde them out whole and at large without clippinge as he founde them bothe woulde haue béene cleare and plaine in them selfe and also woulde haue soone shaken downe al this whole frame of Opus Operatum For he neither speaketh of the Masse nother promiseth Remission of Sinnes for any thinge that is donne in the Masse but onely and wholy for the Sacrifice of Christes Bodie vpon the Crosse. His woordes be these Si redeas ad illum Panem qui de Coelo descendit dat huic mundo vitam illum Panem propositionis hoc est Christum ipsum quem proposuit Deus propitiationem per Fidem in Sanguine eius si respicias ad illam Commemorationem de qua dicit Dominus Hoc facite ad meam Commemorationem inuenies quòd ista est Commemoratio sola quae propitium faciat hominibus Deum Yf thou turne to that Breade that came downe from Heauen and geueth life to this worlde I meane that Shewebreade that is Christe him selfe whome God hath appointed to be a Propitiation by Faithe in his Bloude and if thou beholde that Remembrance whereof the Lorde saithe Doo this in Remembrance of mee thou shalt finde that it is this Remembrance onely that is to saie The Bodie of Christe Crucified and the price of his Bloude thus Remembred that maketh God merciful vnto menne Nowe let M. Hardinge indifferently iudge whether these woordes be likely to prooue his Opus Operatum or any other thinge belonginge vnto his Masse The place of S. Augustine is yet muche plainer For as he toucheth none of al these M. Hardinges fantasies so he speaketh onely of the Innocentes and Blissed Martyrs that were slaine onely for the Testimonie of Christe VVhose Soules S. Iohn saith lie vnderneathe the Aultar of God not in Earthe as M. Hardinge fansieth but in Heauen For thus he writeth Vidi sub Ara Dei animas occisorum propter Verbum Dei propter Testimonium Iesu c. I sawe vnder the Aultar of God in Heauen the Soules of them that were slaine for Goddes VVoorde and for the Testimonie of Iesus VVhat thinge is there either more reuerende or more Honorable then to reaste vnder that Aultar in Heauen in whiche Sacrifices are made and Oblations are offered vnto God and wherein no mortal man but the Lorde him selfe is the Prieste For so it is written Thou arte a Prieste for euer after the Order of Melchisedek It is righte not that the Bodies but that the Soules of the Iuste shoulde remaine vnder the Aultar bicause that vpon that Aultar in Heauen Christes Bodie is offered And wel it is that Iuste menne doo there require reuengeance of their Bloude where as Christes Bloude for sinners is poured out Immediatly after this he intermedleth somewhat touchinge Aultars or Communion Tables in the Earthe For thus he addeth further Conuenienter igitur quasi pro quodam Consortio ibi Martyribus Sepultura decreta est vbi Mors Domini quotidiè celebratur c. Therefore vpon good discretion and in some token of Felowship Martyrs burials are appointed in that place here in Earth where the Lordes Death is daily remembred As the Lorde him selfe saithe As often as ye shal doo these thinges ye shal set foorthe my