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 offringe of the Lordes Bodie vpon the Crosse and the flowinge of his Bloude from his side Thus it is cleare that the separation of Christes Body and Bloude is represented as wel by the People as by the Priest Wherefore to diuise a difference without cause and of the same to conclude an errour it is double folie The diuersitie of formes and kindes saithe M. Hardinge serueth for signification onely and hath no further vse ne profite Notwithstandinge this saieynge were otherwise true yet the issue thereof séemeth daungerous It is our parte to be obedient and not to discusse or rectifie Gods Commaundementes and to saye any thinge that Christe the Sonne of God hath appointed vs to doo is vtterly voide of vse and profite As for the libertie of the Churche that is here claimed if we shouâ—de demaunde where and when it was graunted perhaps the Chartar woulde not be founde The libertie of the Churche is not to be against God nor to controlle any his ordinaunce Neither hath M. Hardinge yet proued that the Churche within sixe hundred yéeres after Christe in open Congregation and assemblie of people whiche is the state of this question euer vsed any suche kinde of libertie In these woordes M. Hardinge hath priuily cowched sundrie arguments which of what value or force they be I pray thée Gentle Reader to vnderstande The first is this The prieste Consecrateth the Sacrament Therefore the people is not bounde to receiue in bothe kindes The seconde is this The priest offereth the Sacrifice and representeth the separation of Christes Bodie and Bloude Ergo it is sufficient for the people to receiue in one kinde The thirde is this The Churche hath hir libertie Ergo she is not bounde to Christes Institution Alas howe sclenderly hange these thinges togeather Yet these are the argumentes that as it is supposed are neuer hable to be answeared M. Hardinge The .3 Diuision As touchinge the woordes of Christe Bibite ex hoc omnes Drinke ye al of this They perteine to the Apostles onely and to their successours For to them 49 onely he gaue coÌ„maundement to doo that which he did in his supper as Clement saithe to them onely saiynge doo this in my remembrance he gaue Commission to consecrate offer and to receiue the Sacrament in remembrance of his deathe and passion by the same woordes ordeininge them priestes of the newe Testamente VVherefore this belongeth not to the laye people neither canne it iustely be geathered by this place that they are bounde of necessitie and vnder paine of deadly sinne to receiue the Sacrament vnder bothe kindes The B. of Sarisburie When I reade these woordes of M. Hardinges I am striken with horrour to consider the terrible iudgement of God It is muche to be feared that he that is ledde awaye of this sorte offendeth not of ignorance for so were the faulte the more pardonable but againste the manifest knowen truthe and againste the spirite of God For whereas Christe saithe Drinke ye al of this if he wil followe the letter the woordes be plaine that al shoulde drinke If he wil leaue the letter and take the meaninge S. Paule hath opened it For writinge vnto the whole Congregation at Corinthe he saithe thus As often as ye shal eate this Breade and drinke of this Cuppe ye shal declare the Lordes deathe vntil he come If he doubte S. Paule yet the very practise and continual order of the Primitiue Churche fully declareth what Christe meante And they saye Consuetudo est optima interpres Legis Custome is the best Interpreters of the lawe If he wil take neither the woordes of Christe nor Christes meaninge then I know â—ot how to deale with him Once againe he bringeth foorthe Clement the Apostles fellowe And what Clement Uerily euen the same that ministred and deliuered the holy Communion to the faithful that then were in Rome vnder bothe kindes as appeareth by the longe vsage of that Churche euen as Christe deliuered it to his Disciples and M. Hardinge is not hable to shewe that the same Clemente euer ministred otherwise He seeth knoweth that the woorde Omnes is against him the meaninge against him The practise of the Churche against him his owne Clement against him Yet he beareth his countenance so as if al were with him To be shorte if Christ when he saide Drinke ye al meant not that al shoulde drinke why did S. Paule and al the Apostles and the whole primitiue Churche expounde it and practise it as though he had meante so And if he meante so why dothe M. Hardinge deceiue the worlde and say he meante not so But Clement saithe Christe spake these woordes doo this in my remembrance onely vnto the Apostles Therefore saieth M. Hardinge These woordes drinke ye al pertaine to the Apostles onely and to their successours Understande good Reader that Clement in the place here alleged speaketh not one woorde either of one kinde or of bothe but onely saithe thus That Christe appointed his Apostles to the office of the holie Ministration whiche he calleth the spiritual oblation Therefore thou maiste sée that M. Hardinge shewinge the one thinge for an other and of the same concludinge what him liketh cannot séeme to deale plainely The argument that hereof is geathered standeth thus Clement saithe that Christe gaue onely vnto his Apostles the office of the Ministerie and authoritie to offer the spiritual Sacrifice Ergo these woordes drinke ye al of this perteine nothinge to the people Here is a very fainte conclusion For by force of this reason he may take from the people bothe partes of the Sacrament as wel as one and so leaue them no Sacrament at al. M. Hardinge The .4 Diuision And this vnderstoode they whiche aboue one hundred yeeres past 50 chaunginge the olde custome of the Churche of receiuinge the Communion vnder one kinde by their priuate authoritie woulde needes vsurpe the Cuppe also For seeinge them selues not to haue sufficient proufe and warrant for their dooinge of these woordes drinke ye al of this the better to bolster vp their newe fangled attempte they thought it better to aliege the woordes of Christ in S. Iohn Excepte ye eate the fleashe of the Sonne of man and drinke his bloude ye shal not haue life in you which woordes for al that our newe Masters of fourtie yeeres paste wil to be vnderstanded of the spiritual and not of the Sacramental eatinge as it may be and is taken for bothe of the Doctours vewed a parte Yet in al that Chapter there is no mention of the Cuppe nor of Wine at al. VVherefore they that crie so muche on the institution and commaundement of Christe cannot finde in al the Scriptures neither commaundement where he gaue charge the Sarcament so to be geuen neither so muche as any example where Christe gaue it vnder bothe kindes to any other then to thapostles VVhere as contrariwise it may be shewed of our parte
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
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
grounde of this argument is the impossibilitie of keepinge Wine whiche M. Hardinge hath hitherto vttered by the name of Forme Now that it is come to sowringe he calleth it wine There is conninge in shiftinge of termes But if there be no Wine there remaininge as these men woulde perswade the worlde what shal we cal it then that thus standeth in danger of soweringe Certainely Christes bloude wil not sower and Formes of Wine without substance cannot sower either of these bothe can as wel abide the hote countrie as the colde But Gelasius saithe There remaineth in the Sacramentes the Nature and Substance of Breade and Wine Of preseruinge Wines in hoate countries I wil not reason Not withstandinge I remember Macrobius saithe that as the countrie of Egypte is extreme hoate so the Wines of the same be extreme colde and therefore as it may be supposed the more durable And although the Countrie of Naples be very hoate yet the Wines thereof haue béene preserued the space of fourtie or fiftie yéeres as it is mentioned by Plutarche Athenaeus and others How be it this is not muche material But as the Wine is in danger of sowringe so is the Breade in daunger of mouldinge as appeareth by sundrie cautels of the Masse therefore prouided Yet one question woulde wel be here demaunded If the Wine in the Mountaines of Egypte coulde not be keapte in smal quantities a fewe daies how then coulde the wine that Christe changed out of water in Cana of Galilie be keapte at Orleance in Fraunce as a Relique for the space of fifteene hundred and thirtie yéeres euer sithence that time vntil this day that stil without soweringe But let vs yéelde that wine in the Mountaines coulde not be keapte yet mought it wel be had and keapte in Churches at the least duringe the time of the Communion and that to this purpose is sufficient The keepinge of liquoure in a linnen clothe was M. Hardinges conceite more to solace him selfe with al then muche makinge to the mater For otherwise as the wemen receiued the Breade in a clothe so mighte they receiue the Wine in a Uial or some other like thinge And that they so did it may wel be geathered by the storie of Gorgonia Nanzianzenes sister by Eruperius of whome S. Hierome writeth and by the fable of the Iewe in M. Hardinges owne Amphilochius And for that M. Hardinge maketh suche sporte with keepinge liquoure in a clothe it was decreed in the Councel holden at Altisiodorum that the Prieste shoulde put his oile in a Chrismatorie and in linnen by these woordes vt Chrisma Chrismario linâ—eo imponant I doubt not but M. Hardinge thinketh a linnen clothe wil holde Wine as wel as Oile M. Hardinge The .25 Diuision Though I might bringe a great number of other places for the vse of one kinde whiche after the most common rule of the Churche was the forme of Breade yet here I wil staie me selfe puttinge the reader in minde that the Communion hath beene ministred to some personnes vnder the forme of VVine onely and hath beene taken for the whole Sacrament specially to suche as for drinesse of their throte at their death coulde not swallow it downe vnder the forme of Breade VVhere as it appeareth by S. Cyprian and also by S. Augustine that the Sacrament was geuen to infantes in their time we finde in S. Cyprian that when a Deacon offred the Cuppe of our Lordes Bloude to a litle maide childe which through defaulte of the Nourse had tasted of the Sacrifices that had beene offred to Diuels the childe tourned a way her face by the instincte of the diuine Maiestie saieth he closed fast her lippes and refused the Cuppe But yet when the Deacon had forced her to receiue a litle of the Cuppe the yeaâ—â— and vomite followed so as that sanctified drinke in the Bloude of our Lorde gwoshed foorthe of the polluted bowels If the Sacrament had beene geuen to this Infant vnder the forme of Breade before she woulde haue refused that no lesse then she did the Cuppe that the Deacon then woulde not haue geuen her the Cuppe And that this may seeme the lesse to be wondred at Ioannes Teutonicus that wrote scholies vpon Gratian witnesseth that euen in his time the custome was in some places to geue the Sacrament to Infantes not by deliueringe to them the Bodie of Christe but by powringe the Bloude into theire mouthes whiche custome hath beene vpon good consideration abrogated in the Churche of Rome and keapte in the Greeke Churche as Lyra writeth vppon S. Iohn The B. of Sarisburie What so euer plentie of suche examples M. Hardinge hath if he had any better he might wel haue spared these Here he saithe Some olde mâ—nne for their age and drieth were suffred to Communicate of the Cuppe onely as beinge not hable to swallow the Breade A litle before he saide That S. Ambrose lieinge in his deathe bedde receiued the Breade onely And that S. Basile in the like case receiued the Sacrament beinge then stale and drie of seuen yeeres keepinge and that alone without VVine Seneca saithe Proprium est â—â—xuriae gaudere peruersis It is the propertie of wantonnesse to delite in thinges out of order Infantes saithe M. Hardinge receiued in one Kinde and thereto he allegeth the authoritie of S. Cyprian whiche although it made with him to this purpose toutchinge Children yet to other great purposes it maketh directly against him For firste by that place of S. Cyprian the holy Communion was thought so necessarie to al the faithful that Children and Infantes were not excluded whiche plainely ouerthroweth the Priuate Masse Bisides that the whole people receiued in Bothe Kindes as it is manifest by S. Cyprians woordes whiche thinge is contrary to M. Hardinges halfe Communion Al this he graunteth touchinge the people wherein onely I ioyned issue and maketh his whole plea vpon an Infante and yet of Infantes as he knoweth I spake nothinge If al that he saithe were proued true yet hath he gotten but an Infante of his side But what ifâ— this Infant receiued bothe kindes Uerely there is nothinge in Cyprian to the contrary And it appeareth by S. Hierome S. Augustine and other olde writers that they that were Baptized as wel children as others immediatly receiued the holy Mysteries in Bothe Kindes S. Hierome speakinge of one Hilarius saithe thus Non potest Baptisma tradere sine Eucharistia He cannot minister Baptisme without the Sacrament of thankes geuinge S. Cyprians woordes toutchinge this mater be these Vbi solemnibus adimpletis calicem Diaconus offerre praesentibus coepit accipientibus caeteris locus eius aduenit faciem suam paruula instinctu diuinae Maiestatis auertere c. After the solemnitie of the Consecration was donne and the Deacon beganne to minister the Cuppe vnto them that were present and emonge others that receiued her
rest But for as muche as many either of simplicitie or of the greate reuerence thei beare towardes that Holy Mysterie haue persuaded them selues that Christes woordes touchinge the Institution thereof must of necessitie be taken plainely and as they sounde that is to saie without Figure and for as muche also as S. Augustine saith It is a daungerous mater and a Seruitude of the Soule to take the Signe in steede of the thinge that is Signified Therefore to auoide confusion least the Simple be deceiued taking one thinge for an other I thinke it necessarie in fewe woordes and plainely to touche what the Ancient learned Fathers haue written in this behalf And to passe by that Christ him self saith Doo this in my Remembrance And that S. Paule saith Ye shal declare the Lordes Deathe vntil he come And likewise to passe by a greate many other Circuâ—stances whereby the trueth hereof maie soone appeare The nature and meaninge of a Sacrament of the Olde Fathers is thus defined Sacramentum est Sacrum Signum A Sacrament is a Holy Token Whiche Definition is common and agreeth indifferently to al Sacramentes Therefore S. Augustine saith Signa cùm ad res Diuinas pertinent Sacramenta appellantur Signes when they be applied vnto Godly thinges are called Sacramentes And the cause why Sacramentes are ordeined is this That by meane of suche Uisible and Outwarde thinges we maie be leadde to the consideration of Heauenly thinges Therefore Dionysius saith Non est possibile animo nostro ad immaterialem illam ascendere Coelestium Hierarchiarum contemplationem nisi ea quae secundum ipsum est materialâ— manuductione vtatur It is not possible for our minde to lifte vp it self to the Spiritual contemplation of Heauenly thinges onlesse it haue the Corporal leading of suche natural thinges as be aboute it Likewise againe Nos Imaginibus Sensibilibus quantum fieri potest ad Coelestes contemplationes adducimur By Sensible Images we are leadde as much as may be to Heauenly contemplations And touching this holy Mysterie of Christes Bodie and Bloud the cause of the Institution thereof was as Chrysostome saith to keepe vs stil in Remembrance of Christes greate benefite and of our Saluation Whiche thinge S. Hierome openeth in this sorte Vltimam nobis memoriam reliquit Vt si quis peregrè proficiscens aliquod pignus apud eum quem diligit relinquat vt quoties illud viderit possit eius beneficia amicitiam memorari quod ille si perfectè dilexit non potest videre sine ingenti dolore sine fletu He leafte vnto vs his last Remembrance As if a man goinge a farre iourney leaue a token with his frende to the ende that he seeinge the same may Remember his benefites and his frendeship which token that frende if he loue vnfainedly cannot see without greate motion of his minde and without teares So saithe S. Basile Quid vtilitatis habent haec Verba Nempe vt Edentes Bibentes perpetuò memores simus eius qui pro nobis mortuus est ac Resurrexit VVhat profitte haue these woordes Verily that wee Eatinge and Drinkinge may euermore be mindeful of him that died for vs and rose againe So S. Ambrose Quia morte Domini liberati sumus huins rei memores in Edendo Potando Carnem Sanguinem quae pro nobis oblata sunt Significamus Bicause wee are made free by the Death of our Lorde beinge mindeful thereof in Eatinge and Drinkinge wee Signifie the Fleashe and Bloud that Christe offered for vs. Origen expoundinge these woordes of Christe Onlesse ye Eate the Fleashe of the Sonne of Man c. saith thus Agnoscite Figuras esse quae in Diuinis voluminibus scriptae sunt ideo tanquaÌ„ Spirituales non tanquam Carnales examinate intelligite ea quae dicuntur Nam si quasi Carnales ista suscipitis laedunt vos non alunt Know ye that these be Figures written in the Holy Scriptures and therefore examine and vnderstande ye the thinges that be spoken as men Spiritual and not as Carnal For if ye take these thinges as Carnal men they hurte you and feede you not Tertullian expoundeth Christes woordes in this wise Hoc est Corpus meum hoc est Figura Corporis mei This is my Bodie That is to say This is a Figure of my Bodie S. Ambrose speaking of the Sacrament of Christes Bodie vseth oftentimes these termes a Figure a Similitude a Signe a Token of Christes Bodie S. Augustine biside infinite other places saith Christus adhibuit Iudam ad ConuiuiuÌ„ in quo Corporis sui Figuram Discipulis â—uis commendauit Christe tooke Iudas vnto his Table whereat he gaue vnto his Disciples the Figure of his Bodie And writinge against the Heretique Adimantus he saith Non dubitauit Dominus Dicere Hoc est Corpus meum cùm daret Signum Corporis sui Our Lorde doubted not to say This is my Bodie when he gaue a Token of his Bodie So Chrysostome Si mortuus Christus non est cuius Symbolum ac SignuÌ„ hoc Sacramentum est If Christe died not whose Signe and whose Token is this Sacrament So S. Hierome In Typo Sanguinis sui non obtulit Aquam sed Vinum In token of his Bloude he offered not Water but Wine I leaue other like Authorities welneare infinite These fewe maie suffice for a taste This was the Olde Fathers manner of writinge neither was there any man then that euer controlled them therefore or called them Figurers M. Hardinge The .2 Diuision For the Better vnderstandinge of suche places where these termes are vsed in the mater of the Sacrament the Doctrine of S. Augustine In Sententijs Prosperi maye serue very wel which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus Sacrificium Ecclesiae doubus confici duobus constare visibili Elementorum Specie inuisibili Domini nostri Iesu Christi Carne Sanguine Sacramento id est externo Sacro Signo re Sacramenti id est Corpore Christi c. This is that we saye saithe he whiche by al meanes we goe aboute to proue that the Sacrifice of the Churche is made of two thinges and consisteth of two thinges of the visible shape of the elementes whiche are Breade and VVine and the inuisible Fleashe and bloude of our Lorde Iesus Christe Of the Sacrament that is the outwarde Signe and the thinge of the Sacrament to witte of the Bodie of Christe c. By this we vnderstande that this woorde Sacrament is of the Fathers two waies taken First for the whole Substance of the Sacramente as it consisteth of the outwarde Formes and also withal of the very Bodie of Christe verily presente as S. Augustine saithe the Sacrifice of the Churche to consist 186 of these two Secondly it is taken so as it is distincte from that hidden and diuine
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
is vaine and puffeth vp the minde God make vs learned to the Kingedome of God that wée maie humble al our knowledge to the obedience of Faithe It reioiceth mee mutche that ye saie ye loue mée and in respecte of our olde frendship and loue haue thus written to mée Howe be it our olde priuate frenship néedid not so many publique witnesses Ye saie Ye wil folowe the later parte of Chiloes Counsel Oderis tanquam amaturus Hate so as afterwarde thowe maiste loue Bytweene whiche your two saieinges of hatinge and louinge I knowe not howe yowe include a plaine contradiction Onlesse ye wil saie Ye can hate and loue in one respecte bothe togeather But I take it in the best sense wherein I doubt not but ye meante it Howe be it touchinge your frendly aduise I maie answeare yowe likewise with an other péece of Chiloes Counsel Obsequendum est amicoâ— vsque ad aras A man maie folowe his frendes Counsel so it be not either against God or against his Conscience The people of Alexandria saide vnto Timotheus Eâ—si non communicamus tecum tamen amamus tâ— Although wee Communicate not with yowe yet wee loue yowe notwithstandinge Ye promisse to deale herein without either gal or bitternesse For that as yowe saie Glikes Nippes and Scoffes Bittes Cuttes and Gyrdes these be your woordes becomme not your stage And doubtelesse sutche kinde of dealinge as it is moste commendable in it selfe so it seemeth moste sitting for them that traueile in Goddes causes Christe saithe Learne of mee for I am meeke and gentle But whoe 's woordes then be these M. Hardinge From what Sprite haue they procéeded Upon what stage were they spoken These woordes I saie wherewith ye seeme so mutche so often to solace your selfe to refreasshe your Sprites Goliath Thersites Rasshe Presumptuous VVicked Vnlearned Ignorant Peeuishe Lucians Scoffers Coggers Foisters Pearâ—e Insolente Vaunters Braggers Sectaries Schismatiques Heretiques Sacramentaries Newe maisters Newe Fanglers False reporters Sclaunderers of the Churche Terrible seducers The Enimies of the Sacrifice The Enimies of the Churche The Ministers of the Diuel Sitters in the Chaire of Pestilence Monsters Heathens Publicanes Turkes Infidelles Antichristes and Forerenners of Antichriste These woordes be yours M. Hardinge not onely for that they be vttered by yowe but also for that they perteine directely and properly vnto your selfe With these and other like pearles ye haue thorowly besette your whole Booke that it might the more glitter in the eie of your Reader Herewith your stage is fully freight Some man woulde thinke it were Vetus Comoedia So faitheful ye seeme to be in kéepinge your promise Yf ye vtter sutche woordes of pure loue and frendship what then maie wée looke for yf ye once beginne to hate They say the Scorpion embraceth louingely with his feete but smiteth his poison with his taile Thus ye suffer the teÌ„pestes of your affections sometimes to blowe you oute and to tosse yowe of from the shoare In a man of professed grauitie reasons had benne more conueniente then reproches Sutche eloquence might better becomme some of your yonger Iannizers who as their frendes saie here haue not yet learned to speake otherwise As for these woordes and these stages they maie not wel chasâ— vs awaie from the Gospel of Christe Yt is not needeful for vs to heare your good reportes but it is most needeful for vs to speake the Trueth The aduertisement that yow allege out of Salomon There is a waie that vnto a man seemeth right but the ende thereof leadeth to damnation is common toucheth vs bothe aswel yowe as mee or rather somewhat more yowe then mee Ye were once deceiued before by your owne confession But they that haue indifferently weighed the causes and suddainesse of your change haue thought ye are as mutche or rather mutche more deceiued nowe Marke I beséeche yowe M. Hardinge what ye were lately and what ye woulde nowe seeme to be what waie ye trodde then and what waie ye â—reade nowe The difference is no lesse then is bitweene Light and Darknesse Life and Deathe Heauen Hel â–ª So greate a change would require some good time of deliberation But if ye be thorowly changed as yow saie and if ye be touched in deede either with theâ— zele of God or with the loue of your brethren be not then ashamed to telle vs what thinges God hath donne for yowe Let your Reader vnderstande that yow your selfe sometime were that man of whom Salomon speaketh That yow sometime were in a waie that seemed right and yet the ende thereof leadde to damnation That yow sometime bent your whole harte and studie to deface the Churche of God That yow preached so many yeeres togeather directly contrary to your conscience That yow sometime witingly and willingly and of purpose and malice deceiued Goddes people That yow sometime were the Minister of the Diuel â–ª a Turke an Heathen an Infidel a Forerenner of Antichriste and that from this rueful state ye were suddainely changed not by readinge or conference of the Scriptures or Anciente Fathers but onely for that ye sawe the Prince was changed Thus must ye deale M. Hardinge yf ye deale truely So wil your frendes thinke ye dissemble not nowe as yow did before but are mooued onely of true zele pure conscience Certainely either as wee saie ye are nowe deceiued or at the leaste as your selfe must needes graunte not longe sithence ye were deceiued And S. Augustine saithe Hoc est erroris proprium vt quod cuique displicet id aliis quoque oportere existimet displicere This is the very nature of Errour that what so euer misliketh any man he thinketh al others shoulde likewise mislike the same Sutche is the miserie of Adams children their harte is euermore inclined vnto il and errour Hereof false prophetes oftentimes take occasion to saie Good is Il and Il is Good Light is Darknesse and Darknesse is Light And oftentimes the people is wilfully leadde awaie and cannot abide to heare sounde Doctrine but turneth their eares to heare Fables Therefore Salomons counsel is wise and good And for that cause wee truste not our owne eies to choose our waie but wee calle vnto God with the Prophete Dauid O Lorde shewe vs the waie that wee maie walke in Wee seeke vnto him that saithe I am the Waie the Trueth and the Life I am the Light of the World who so foloweth mee walketh not in darknesse but hath the Light of Life And wee thanke God that with his Daiespringe from aboue hath visited vs and directed our feete into the waie of peace into the same waie that Christe hath shewed vs and the holy Apostles and anciente Catholique Fathers haue trodden before vs. Touchinge your exhortation to humilitie and the denieal of my learninge whiche I trust of your parte proceedeth from a meeke and humble sprite I maie safely denie that thinge that I neuer auouched It cannot
loosenesse bréede the like negligence in the Priestes And if negligence be excuse sufficient to warrant the people to Communicate but once in the yere why may not the same negligence cause the Priestes to say Masse but once in the yere For it is not the loue of God as you surmise neither the hunger or thirst of Heauenly foode that maketh the Priest to say Masse but order of fundation custome hiere or wages for his labour Now let vs viewe the weight of M. Hardinges reasons The people is negligent and vndeuoute ergo The Priest may say Masse alone This argument is verie weake But the nexte that is geathered of the same is much weaker The people is negligent now ergo there was Priuate Masse in the Primitiue Churche For this onely was my denial and this hath M. Hardyng taken in hande to prooue It is called Petitio principij where as one weake thinge is proued by an other as weake as it So might M. Hardinge say The people wil not heare the woorde of God ergo the Priest may goe into the Pulpit and Preache alone For Christes Supper as S. Augustine sayth is a Sermon and the Priest therein Preacheth and vttereth the death of the Lorde Againe if onely the negligence of the people haue enforced Priuate Masse how then came it into Colleges Monasteries Cathedral Churches ye euen into the very holy Churche of Rome where as be such numbres of Clerkes Uicars Munkes Priestes and Prebendaries that the Emperour Iustinian was fainâ— to staie the increase of them al idle al in studie and contemplation al voide from worldly cares al confessed al in cleane life al prepared Wherefore haue they Priuate Masse Ye wherefore haue they so many Masses seuerally at diuers Altars and many of them at one time Wherefore doo not they Communicate togeather as it appeareth they did in the Primitiue Churche Doubtlesse this groweth not of the negligence of the people As for the people they are not so negligent nor vndeuoute as M. Hardinge here chargeth them They are Gods people glad to be instructed and desirous to folowe and where so euer the Gospel is receiued readie to geue testimonie therof and to increase the same by the holy Communion of Christes Body and Bloud in greate companies and whole congregations al togeather But what it lucke is this that they whom M. Hardinge so often condemneth for Heretikes can be so deuoute and he and his Catholikes thus remayne without deuotion Let the people be taught let them heare the holy Ministration in their owne tongue that they may vnderstande the holy Mysteries féele comforte and swéetnesse in the same let them see examples of diligence in the Clergie then wil they be no longer negligent Then should M. Hardinge perforce geue ouer his priuate Masse as séeing that the whole right of his cause hangeth onely of the negligence and misdooing of the people M. Hardinge The .8 Diuision But the enemies of this holy Sacrifice say that this is against the institution of Christe God forbid the institution of Christe should not be kepte But it is a worlde to see how they crie out for the institution of Christe by whom it is most wickedly broken For where as in Christes institution concerning this Sacrament three thinges are conteined whiâ—he he him selfe did and by his commaundement gaue authoritie to the Churche to doo the same the consecration the oblation and the participation wherein consisteth the substance of the Masse they hauing quite abrogated the other twoo 14 and not so muche as once naming them in their bookes of seruice now haue lefte to the people nothing but a bare Communion and that after their owne sorte with what face can they so busely crie for Christes institution by whom in the chief pointes the same is violated Of Consecration and oblation although muche might be saide here against them I wil at this time say nothing Concerninge participation the number of Communicantes together in one place that they iangle so muche of as a thinge so necessarie that without it the Masse is to be reputed vnlawful 15 is no parte of Christes institution For Christe ordeined the Sacrament after Consecration and Oblation done to be receiued and eaten And for that ende he saide Accipite manducate bibite Take eate drinke herein consisteth his Institution Now as for the number of Communicantes how many should receiue togeather in one place and in what place what time sitting at table as some woulde haue it standing or kneeling fastinge or after other meates and whether they should receiue it in their handes or with their mouthes and other the like orders manners and circumstances al these thinges perteine to the ceremonie of eatinge the Obseruation whereof dependeth of the Churches ordinance and not of Christes institution And therefore S. Augustine writinge to Ianuarius saith Saluator non praecepit quo deinceps ordine sumeretur vt Apostolis per quos dispositurus erat Ecclesiam seruaret huÌ„c locum Our Sauiour gaue not commaundement in what order it should be receiued meaninge to reserue that mater vnto the Apostles by whom he woulde directe and dispose his Churche Wherefore the receiuing of the Sacrament being the Institution of Christe and the manner number and other rightes of Receiuinge 16 not fixed nor determined by the same but ordred by the Churches disposition whether many or few or but one in one place receiue for that respecte the Ministration of the Priest is not made vnlawfull The B. of Sarisburie It liketh M. Harding to cal vs wicked and the enemies of the Sacrifice and to say wée â—angle of the Institution of Christe and yet our selues breake Christes Institution I must here protest in the name of manie Wée are not enemies of the Sacrifice and Crosse of Christe but of the errours abuses and sacriledge of the Masse whiche now are mainteined to the open derogation of the Sacrifice and Crosse of Christe As touching Christes Institution forgeat not good Christian Reader that M. Harding confesseth there are thrée thinges therein conteined whiche as he sayth Christe him selfe did and by his commaundement gaue authoritie to his Churche to doo the Consecration the Oblation and the Participation Here he leaueth quite out the Annunciation of Christes Death thinking perhaps it is no mater essential of Christes Institution Of these thrée he saith wée haue broken two the Consecration Oblation and so haue only a bare Communion But whereby may it appeare to M. Hardynge that wée haue thus broken Christes Institution Is it bicause wée Communicate togeather with the people or bicause wée Minister the Sacrament vnder bothe kindes or bicause wée shew foorthe the Death of Christe or bicause wée doo that Christe did and commaunded vs to doo Concerning Consecration he doth greate wronge to charge vs with the breache thereof before he him selfe and others of his side be better resolued wherein standeth Consecration For
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
at the Aultare at midnight What shal we thinke he was the Sextine there or laye al night like Eli or Samuel in the Churche and yet beinge so famous a Bishop had no man to attende vpon him He diuided the Breade and laide vp the thirde parte of it in a Golden Dooue that honge ouer the Aultare and yet by his owne tale his golden Dooue then was not yet ready made For it followeth immmediatly in the nexte lines After Basil had donne these thinges and had communed with Eubulus and others the nexte day he sent for a Golde smithe and made a Dooue of pure Golde It behooueth a liar to be mindeful what he sayeth If this Dooue were made before howe was it made afterwarde If it were not made before howe coulde it then hange ouer the Aultare Or howe coulde Basile put his breade in it before it was made And to what ende was that breade so keapte in the Dooue And wherein or where was the other thirde parte keapte that Basile thus reserued purposely to be buried or as M. Hardinge termeth it to be interred with him Wherein M. Hardinges Amphilochius bothe vttereth woordes of manifeste blasphemie and also shamefully belieth that holy Father and doothe him great and open iniurie It was but fondly donne by S. Benet as Gregorie reporteth of him to cause the Sacrament to be layde vpon a deade mannes breaste and likewise it was as fondly donne of others that ministred the Sacrament vnto the deade and gaue it into their mouthes which thingâ— is namely forbidden by the Councel of Carthage But the Sacrament beinge as M. Hardinge woulde haue the worlde beleue no Bre ade nor Wine and so no Sacrament at al but onely the Natural and real Bodie of Christe it were horrible blasphemie to burie it and as a dead thinge to laye it in the graue Further as this Doctour saithe S. Basile had this Dreame or Uision and reserued this portion of the Sacrament immediatly after he was made Bishop of Caesarea and after that as it is cleare by other stories continued Bishop there seuen yeres at the leaste Nowe iudge thou Gentle Reader what kinde of breade that woulde haue béene after seuen yeeres kepinge to be geuen to a sicke man in his death bedde So manie absurdities and contrarieties may easily be founde in the very shewe and sight of this childishe fable Yet saith M. Hardinge Here dooth M. Iuel with his Consacramentaries stagger and knoweth not what to saye Yea verely M. Hardinge wee are astonied to consider the wonderful and iuste iudgementes of God that any man shoulde so wilfully renounce Goddes knowen truthe and be thus vtterly geuen ouer to folowe lyes or so muche to presume of his owne witte and eloquence that he thiâ—keth himselfe hable to ouer rule and leade al the worlde with a fable As for aâ—es or â—â—struments to hewe vp this knotte we néede none Euery childe maie see 〈…〉 It openeth and looseth it selfe Christe commeth with his Apoâ—â—â—◠〈◊〉 from heauen to heare Masse The Apostles singe Masse by note Christe 〈◊〉 the Clerkes parte and attendeth the prieste Amphilochius writeth Thomas Beckettes Life seuen hundred yeeres before he was borne S. Basile liâ—th al night in the Uesterie He hangeth vp a golden Dooue fyrst and maketh it afterwarde He keepeth a portion of the Sacrament seuen yeeres togeather He receiueth the same in his death bedde and is buried or as M. Hardinge deliteth rather to saye is interred with it besides a multitude of other like folies and fables This is that woonderful Gordius fatale knotte that can neuer be opened without an are And although M. Hardinges Amphilochius were a manifest and an impudent lyer yet I confesse and it is wel knowen that the true Amphilochius of Iconium was a godly and a woorthy Bishop stoute and couragious in suppressinge the Messalians the first parentes as M. Hardinge here saithe of the Sacramentarie Heresie How be it the reste of his bretherne and he him selfe els where saithe Berengarius was the fyrst father of that Heresie For afterwarde in the Fifth Article he writeth thus Berengarius first beganne openly to sowe the wicked seede of the Sacramentarie Heresie So it appeareth that M. Hardinge neither is resolued in the Heresie nor can tel when it first beganne Notwithstandinge the seede that he calleth wicked was first sowen neither by the Messalians nor by Berengarius but by Christe him selfe and by his Apostles In deede the Messalians whom Amphilochius suppressed were Heretiques the Fathers of many idle swarmes yet remaininge in the worlde They were named in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of theyr longe counterfeite prayeinge S. Augustine saieth They prayed so muche or so fast that a man that knew it not wold not thinke it possible They thought it vnlawful for a Monk to labour for his liuinge and therefore became Monkes that they might be free from labour Thus farre S. Augustine Theodoretus saithe Orationi vacantes maximam diei partem dormiunt They geue them selues to Contemplation and sleape the moste parte of the daie S. Augustine saithe Tanquam conseruatricem Euangelij praedicant pigritiam They highly commend slewthe as if it were the maintenaunce of the Gospel For these causes Amphilochius beinge the Archebishop of Lycaonia and Flauianus the Bishop of Antioche withstoode them and draue them from their Dioceses and Letoius beynge an earnest and a zelous man vtterly consumed and burnt their Monasteries or rather as Theodoretus termeth it their Dennes of Theeues These were the Messalians not the open mainteiners of any errour touching the Mystical Supper neither dooth eyther S. Augustine or Epiphanius reporte any suche mater of them In déede Theodoretus saithe they had certaine secrete instructions emonge them selues that Sacramentes did at al neither further nor hinder meaninge thereby aswel the Sacramente of Baptisme as the Sacrament of Christes Bodie into whiche errour they were ledde for that they gaue al perfection and holinesse to their praiers and in respect thereof refused the Communion of their brethren But where as M. Hardinge saithe This is also our doctrine and that we teache the people the Sacrament of Christes Bodie to be nothinge els but tokeninge Breade his owne conscience knoweth it is a sclaunder and wil be required of him in the day of the Lorde Our doctrine is that the Sacramentes of Christe vnto the Godly are the instrumentes of the Holie Ghoste vnto the wicked are increase of further iudgement Like as S. Augustine also saithe Sacramentum sumitur quibusdam ad vitam quibusdam ad exitium Res vero ipsa cuius est Sacramentum omni homini ad vitam nulli ad mortem quicunque eius particeps fuerit The Sacrament is receiued of some vnto life of some vnto destruction But the thinge it selfe that is the Bodie of Christe whereof it is a Sacrament is receiued of al menne to
the Communion in one Kinde For I knew al these examples the weight of them Neither is it so harde a mater for a man to know them But this is the onely thing that I denied That you are not hable to bringe any one sufficient authoritie or example that euer the vvhole people receiued the Communion in the open Churche vnder one Kinde Hereupon resteth that straunge Negatiue wherewithal ye are so gréeued This is it that ye should proue and yet hitherto haue not proued Ye say ye wil not accumulate examples as though ye had yenough to spare Yet haue ye gotten togeather Sickefolke Wemen Infantes Madde men Coniectures Gheasses Miracles and Fables and haue spared nothing that might be founde although it made nothing to your purpose Suche is the stoare of your examples Touching Paulinus that as it is supposed wrote this life of S. Ambrose I wil say nothing as of me selfe but onely referre you to Erasmus whose iudgement ye woulde séeme sometime not to misselike Thus he saith Idem est artifix qui taÌ„ multa contaminauit in scriptis Hieronymi Augustini c â–ª It is the same craftes man that hath corrupted so many thinges in the writinges of S. Hierome and S. Augustine a man euen made to suche a purpose He had the storie of S. Ambroses life written by some other Vnto the same he set a ioyly preface of his owne he woaue in a greate many talkes between parties and therevnto framed a conclusion and patched on a sorte of Miracles Compare the very phrase and maner of speache of the true Paulinus with this fellowes ragges c. This is that Paulinus whom M. Harding hath chosen for his authour Touching the mater if it be graunted it neither reliueth M. Hardinges purpose nor hindreth ours For if S. Ambrose streight vpon receiuyng of the Bread yelded vp the sprite therfore did not receiue the Cuppe whiche thinge notwithstanding is not yet proued yet wil it not follow that this was the common order of the Churche What example of dieing wel M. Hardinge hath here â—ounde I cannot sée onlesse he meane that the Sacrament onely bicause it is receiued hath power to worke Saluation and to cause a man to die wel whiche is a daungerous doctrine and by M. Harding already refused For as muche as may appeare by the storie neither did S. Ambrose in that case cal for the Sacrament nor vtter any kinde of woorde nor vnderstoode what he receiued but onely lay spéechless and as soone as he had swallowed the Breade downe gaue vp the Ghost But this Paulinus in the same storie noteth one special sentence of S. Ambrose much had in remembrance and commended by S. Augustine in his olde age and here dissembled by M. Hardinge wherof a man may take great comforte in déede learne a good lesson to die wel For he said lieyng in his death bedde Non sic vixi vt pudeat inter vos vinere nec mori timeo quia bonum habemus DominuÌ„ Neither haue I so liued that I am ashamed longer to liue amongst you nor am I affraied to die for that wee haue a gratious Lorde M. Hardinge The .21 Diuision Dionysius Alexandrinus aboute the yere of our Lorde .200 as Eusebius Caesariensis reciteth manifestly declareth how that an olde man called Serapion was houseled vnder one kinde at his ende This Serapion after that he had laien speechelesse three daies sent for the Sacrament The Priest for sicknesse not hable to come him selfe gaue to the ladde that came of that errant a litle of the Sacrament commaunding him to weate it and so being moisted to powre it into the olde mans mouthe Thus much is expressed by the woordes there as the Greeke is to be construed The ladde beinge returned home moisted with some liquor that diuine meate to serue the olde man withal licinge now pantinge for desier to be dimissed hence and to hast him away to Heauen and powred it into his mouthe For that this olde mannes mouthe and throte had longe benne drie by force of his sickenesse the Priest who had experience in that case prouidently gaue warninge to moiste the Sacrament with some liquour and so togeather to powre it into his mouthe Which was so doone by the ladde as Dionysius expresseth Now if the forme of wine had then also been brought by the ladde to be ministred there had been no neede of suche Circumstance to procure the olde man a moisture to swallow downe that holy foode And that this was the manner of ministring the Sacrament to olde men at their departinge it appeareth by recorde of Theodoritus who writeth in his Ecclesiastical storie how one Bassus an Archepriest ministred vnto an olde man called Simeones of greate fame for his holinesse Bassus saith he as he visited his Churches chaunced vpon holy Simeones that vvoonder of the vvorlde lieinge sicke vvho throughe feeblenesse vvas not hable to speake nor moue VVhen Bassus savve he shoulde dye he geueth him his rightes before But after vvhat sorâ—e it is to be marked Spongia petita Simeoni oâ— humâ—ctat atque eluit ac tum ei diuinum obtulit Sacramentum He calleth for a sponge saithe Theodoritus and therevvith moisteth and vvassheth Simeones mouthe and then geueth him the holy Sacrament If at that time the receiuinge of the Sacred Cuppe had beene in vse suche procuringe of moisture for the better swalowinge downe of the Sacrament vnder one kinde had beene needelesse Amphilochius that woorthy Bishop of Iconium in Lycaonia of whom mention is made in the article afore this writeth in the life of S. Basile that a litle before he gaue vp his Ghoste he receiued a portion of the holy Sacrament whiche longe before he had caused to be kepte to thintent it might be put in his graue with him at his burial VVhiche no man can cauil to be any other then the forme of breade onely The B. of Sarisburie M. Hardinge rather then he woulde séeme to answeare nothinge answeareth one thinge for an other The question is of the vsage order of the Churche his answeare is of Serapions deathe bedde as though there had béene no Churches yet erected in those daies This Serapion for open Idolatrie by him committed was excommunicate from the Churche and vtterly cutte of from the company of the faithful and that in suche extreeme sorte for the greatter terrour of others that duringe his life he shoulde neuer be admitted againe Notwithstandinge whiche extremitie vpon good proufes and tokens of repentance lest the partie shoulde be vtterly swalowed vp with despayre the Churche oftentimes with charitable discretion remitted some parte of that rigour as may appéere by S. Cyprian S. Augustine and others and by Dionysius that wrote this storie S. Augustine speakinge of the times of persecution Doo not we consider saithe he in what multitudes the people in suche daungers resorteth to the Churche some desiringe they may be Baptized some
seorsum Calicis commendatio memoratur VVhere as some deliuer to the people the Sacrament dipte for the ful and whole Communion they haue not receiued this testimonie pronounced out of the Gospel where our Lorde gaue his Bodie and his Bloude For the geuing of the Breâ—d is recorded aparte by it selfe and the geuinge of the Cuppe aparte likewise by it selfe And where as some afterwarde in the time of Vitellianus woulde haue brought in againe this abrogated custome it was in like manner condemned and abolished In tertio Concilio Braccarensi Can. 1. The B. of Sarisburie There haue béene many great abuses aboute the holy Mysteries not onely of late yéeres in the Churche of Rome whereof we iustly complaine but also in the primitiue Churche euen from the Apostles time For some there were that ministred in water onely some that ministred milke in steede of Wine some brused grapes into the Cuppe and so ministred some ministred Breade and Cheese together some dipte the Sacrament of Christes Bodie in the Sacrament of his Bloud But neither this folie whereof Iulius speaketh nor any other like olde folie was euer renewed by any of vs. In déede M. Hardinge and al the reste of that side haue vsed to breake the Breade and to dippe the thirde parte of it into the Wine and for the same haue diuised a solemnâ— Mysterie For some of them say it signifieth Christes risinge from the deade some the faithful that be yet aliue some others the Blissed that be in Heauen And yet M. Hardinge knoweth that Iulius calleth it a Schismatical ambition and a practise contrary to the Apostles Doctrine We bothe herein and in al other cases like followe onely Christes Institution who as the Euangelistes haue written and as Iulius also recordeth first gaue the Breade aparte and afterwarde the Wine likewise aparte and saide not onely Eate this but also by expresse woordes Drinke this Yet Iâ—o saithe that for daunger of sheddinge sometimes the Breade is dipte into the Cuppe and so deliuered to the people This Iulius here alleged standeth fully of our side and therefore I maruel that M. Hardinge woulde séeke comforte at his hande For where he saieth Porâ—igunt Eucharistiam populis they deliuer the Sacrament vnto the people he importeth a Communion where he reproueth the errour of dippinge and rectiâ—ieth the same by Christes Institution and commaundeth Bothe Kindes to be geuen aparte he signifieth the whole Communion expressely in Both Kindes and so quite ouerthroweth what so euer M. Hardinge hath hitherto builte M. Hardinge The .28 Diuision Nowe I referre me to the iudgement of the Reader of what opinion so euer he be whether for proufe of the Communion vnder one Kinde we haue any woorde sentence or clause at al or no and whether these woordes of M. Iuel in his Sermon be true or no where he saithe thus It vvas vsed throughout the vvhole Catholike Church sixe hundred yeeres after Christes ascension vnder Bothe Kindes vvithout exception That it was so vsed yea sixe hundred yeeres and longe after we denie not but that it was so alwaies and in euery place vsed and without exception that wee denie and vpon what groundes wee doo it let M. Iuel him selfe be iudge If some of our allegations may be with violence wrested from our purpose verely a great number of them cannot the authoritie of the auncient Fathers who wrote them remaining inuiolated Whereof it followeth that after the iudgement of these Fathers where as Christe instituted this Blessed Sacrament and commaunded it to be celebrated and receiued in remembrance of his Death 62 he gaue no necessarie commaundement either for the one or for bothe kindes biside and without the celebration of the sacrifice but lefte that to the determination of the Churche â–ª Nowe that the Churche for thâ—â—â—idinge of vnreuerence periles offences and other vveightie and important causes hath decreed it in twoo general Councels to be receiued of the laye people in one Kinde onely we thinke it good with al humblenesse to submitte our selues to the Church herein whiche Churche Christe commaundeth to be hearde and obeyed sayeinge He that heareth not the Churche let him be to thee as a Heathen and as a Publican In doeinge whereof we weigh aduisedly with our selues the horrible daunger that remayneth for them who be authours of schisme and breakers of vnitie The B. of Sarisburie Good Christian Reader now that M. Harding hath said so much as he is hable it behooueth thée as thou wilt iudge indifferently betwéene vs bothe so to consider and marke wel the very state and issue of the mater wherein the whole question lieth The negatiue of our side whiche so muche troubleth him is this That for the space of sixe hundred yeeres after Christe it can not be founde in any old Doctour or Councel that euer the holy Communion vvas ministred to the people in the Church or any open assemblie in One Kinde onely as it is novve ministred in the Churche of Rome The issue therefore of the whole mater betwéene vs standeth vpon the order and vsage of the Churche M. Hardinge for proufe hereof hath brought certaine particular examples of Drouthe Infirmities Sicknesse Age Ineuitable Necessities Impossibilities and Weakenes of nature Uerely good Reader I lookte for other proufes at M. Hardinges handes For al these other like thinges I knew before He hath alleged Christes Breakinge of Bread at Emaus the allegation wherof to this purpose one of his owne Doctours saieth is méere folie He hath alleged twoo Wemen thrée Sicke Folke in their death beddes Personnes Excommunicate Infantes Phrenetiques and Madde Menne He allegeth Naptkins Cheastes Chambers Mountaines and Wildernesse and for further proufe hath brought Coniectures Gheasses Lies and Fables He allegeth abuses that longe sithence haue beene condemned He allegeth Scriptures Doctours and Councels plainely and directly againste him selfe He is learned and hath reade muche he is eloquent and canne vtter muche yea he is hable to make nothinge to appeare somewhat and a little to séeme much He hath had good conference with as many as he thought meete either within this Realme or without He hath seene what so euer hath beene written by Coclaeus Eckius Pigghius Hofmeister Michael Vaehe Hosius Staphylus and suche other of that sorte He hath had fiue whole yeeres and more to order and digeste his Booke It toucheth him very neere that any man shoulde be so bolde to say They haue defrauded the people of halfe the Sacrament and yet can allege nothinge for it He sheweth him selfe muche offended and therefore spareth not his familiar termes Heretiques Schismatiques Aduersaries of the Churche Goddes Enemies and suche like Yet hauinge so muche learninge so muche eloquence so much conference so muche studie so muche leasure beinge so affected and so offended yet hath he not hitherto brought one woorde either of auncient Councel or of olde Doctour to prooue that thinge that is
likewise S. Hierome intitleth his Epistles vnto S. Augustine being Bishop of Hippo. Hieronymus beatissimo Papae Augustino Hierome vnto Augustine the most holy Pope Thus muche onely by the waye But to returne to the mater M. Hardinge may not of euery thinge that he readeth conclude what he listeth This priuilege graunted vnto the Bishop of Rome to be the firste of al Priestes was not to beare the whole swaye and to ouer rule al the worlde but onely in General méetinges Councelles to sitte in placâ— aboue al others and for auoidinge of confusion to directe and order them in their dooinges Themperours woordes be plaine Praerogatiua in Episcoporum Concilio vel extra Concilium ante alios residendi A prerogatiue in the Councel of Bishoppes or without the Councel to sit in order aboue others This prerogatiue in Gréeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the priuilege of the first place And these phrases in that tongue be knowen and common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like as also these in the Latine Tongue Obtinere primas secundas tertias That is To haue the preeminence of the First Seconde or Thirde place And that the Emperour Iustinian meante onely thus and none otherwise it is manifest euen by the selfe same place that M. Hardinge hath here alleged His woordes stande thus Sancimus c. Senioris Romae Papam primum esse omnium Sacerdotum Beatissimum autem Archiepiscopum Constantinopoleos Nouae Romae secundum habere locum Wee ordeine that the Pope of the Elder Rome shal be the first of al Priestes and that the most holy Archebyshop of Constantinople whiche is named New Rome haue the Seconde place Hereby it is plaine that this priuilege standeth onely in placinge the Bishop of Rome in the first seate aboue others But I beseeche thée gentle Reader weigh wel the woordes that folow in the same Lawe thou shalt sée bothe that M. Hardinges dealinge herein is not vpright and also that the Bishop of Rome was then excluded by plaine woordes from that Uniuersal power which he now so deepely dreameth of It foloweth immediately Beatissimum Archiepiscopum Primae Iustinianae Patriae nostrae habere semper sub sua Iurisdictione Episcopos ProuinciaruÌ„ Daciae Daniae Dardaniae Mysiae atque Pannoniae Et ab eo hos ordinari ipsum verò a proprio ordinari Concilio in subiectis sibi prouincijs locum obtinere eum Sedis Apostolicae Romae Wee ordeine that the most holy Archebishop of Iustiniana the first whiche is in oure Countrie shal haue for euer vnder his Iurisdiction the Bishoppes of the Prouinces of Dacia Dania Dardania Mysia and Pannonia and that they shal be inuested by him and he onely by his owne Councel and that he in the Prouinces subiecte vnto him shal haue the place of the Apostolique See of Rome Here wée sée The Bishop of Iustiniana set in as high Authoritie and power within his owne Iurisdiction as the Bishop of Rome within his In like sorte the Emperour Iustinian saith Ecclesia vrbis Constantinopolitanae Romae veteris praerogatiua laetatur The Churche of the Citie of Constantinople enioyeth nowe the Prerogatiue of Rome the Elder Now if the Bishop of Iustiniana and the Bishop of Rome in their seueral diuisions haue like authoritie And if the Church of Constantinople in al prerogatiues and priuileges be made equal with the Citie of Rome then is not the Bishop of Romes power Uniuersal neither can he iustly be called the Head of the Uniuersal Churche Uerily Iustinian him selfe writinge vnto Epiphanius the Bishop of Constantinople calleth him the Vniuersal Patriarke whiche thinge he woulde not haue doone if he had thought that title of right had belonged to the Bishop of Rome The argument that M. Hardinge geathereth of Iustinians woordes is this The Bishop of Rome had the first place in General Councels Ergo he was an Uniuersal Bishop Whiche argument what weight it beareth I leaue to M. Hardinge to consider But the Emperour Phocas gaue this special graunte to the Sée of Rome that the Bishop there should be called The Head of al Churches But M. Harding knoweth this graunte was made vnto Bontfacius the thirde whiche was Byshop in Rome in the yeere of our Lorde siâ—e hundred and .viii. euen at the same very time that Mahomet first began to plante his Doctrine in Arabia and therefore maketh nothinge to this purpose as being without the compasse of sixe hundred yeeres Notwithstandinge bothe Platyna and Sabellicus say that Bonifacius hardly and with muche a doo gotte the same then to be graunted How be it for as muche as M. Hardinge woulde séeme to founde his supremacie vpon some godly man it may please thee good Reader to vnderstande that this Phocas being but a Souldeour by treason and conspiracie layed handes vpon his liege Lorde and Maister the Emperour Mauritius in cruel sorte did him to death The manner whereof was this First he commaunded foorthe the Emperours yongest sonne and caused him to be slaine euen in the sight of his Father and so the seconde and then the thirde and afterwarde the wife Mauritius heauily lookinge on and lamentinge and saieinge vnto God O Lorde thou arte iuste and iust is thy iudgement Last of al he vsed the like tyrannie vpon him also and laide the Emperour his wife and his children in a heape togeather Afterwarde duringe the time of his Phocas God séemed vtterly to withdraw his blissing Fraunce Spaine Germanie Lombardie and the greatest parte of the East fel from the Empier for euer such a wrecke to the state as neuer had been séene before After he had thus liued and committed sundrie Murders and other greate mischiefes Post multa homicidia alia malefacta the people tooke him and slew him and threw him into the fier This was he that first proclaimed the Bishop of Rome to be heade of the Uniuersal Churche M. Hardinge The .9 Diuision Of the Doctours what shal I say Verily this mater is so often and so commonly reported of them that their saieinges laied togeather woulde scantly be comprised within a greate volume The recital of a few shal here geue a taste as it were of the whole and so suffice Irâ—naeus hauinge muche praised the Churche of Rome at length vttereth these woordes by which the soueraintie thereof is confessed Ad hanc Ecclesiam propter potentiorem principalitatem necesse est omnem conuenire Ecclesiam hoc est eos qui vndique sunt fideles To this Church of Rome it is necessary al the Churche that is to say al that be faithful any where to repaire and come togeather for the mightier principalitie of the same that is to witte for that it is of mightier power and auctoritie then other Churches and the principallest of al. The B. of Sarisburie Touchinge the Doctours M. Hardinge findeth him selfe much troubled with the number of
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
Vessels So it be reuerently kepte for the viage prouision for the Sicke no Catholique man wil mainteine strife for the manner and order of keeping Symmachus a very woorthy Byshop of Rome in the time of Anastasius the Emperour as it is written in his life made two vessels of Siluer to reserue the Sacrament in and set them on the Aultars of two Churches in Rome of S. Syluester and of S. Androwe These vessels they cal commonly Ciboria VVe finde likewise in the life of S. Gregorie that he also like Symmachus made suche a Vessel which they cal Ciborium for the Sacrament with fowre pillours of pure Siluer and set it on the Aultare at S. Peters in Rome In a woorke of Gregorius Turonensis this vessel is called Turris in qua Mysterium Dominici Corporis habebatur A Tower wherein 174 our Lordes Bodie was kepte In an olde booke De Poâ—nitentia of Theodorus the Greeke of Tarsus in Cilicia sometime Archebishop of Cantorburie before Beda his time it is called Pyxis cum Corpore Domini ad viaticum pro infirmis The Pyxe with our Lordes Bodie for the viage prouision for the sicke In that booke in an admonition of a Bishop to his Clergie in a Synode warninge is geuen that nothinge be put vpon the Aultare in time of the Sacrifice but the Cofer of Reliques the booke of the foure Euangelistes and the Pyxe with our Lordes Bodie Thus we finde that the Blessed Sacramente hathe alwaies been kepte in some places in a Pyxe hanged vp ouer the Aultare in some other places otherwise euery where and in al times safely and reuerently as is declared to be alwaies in a readinesse for the viage Prouision of the sicke VVhich keepinge of it for that Godly purpose and with like due reuerence if M. Iuel and the Sacrament aries woulde admitte no man wil be either so scrupulous or so contentious as to striue with them either for the hanginge vp of it or for the Canopie The B. of Sarisburie It is maruel that M. Hardinge in so shorte a â—ale cannot auoide manifest contradiction He holdeth and teacheth that this is the honouringe of Christe God and Man and yet he saithe It is no greate Keye of his Religion Uerily what so euer Keye he nowe make of it greate or smal he bringeth in very smal Authorities and proufes to make it good Concerninge the Canopie wherein al this question standeth he is wel contented to yelde in the whole as beinge not hable to finde it once mentioned in any manner Olde Writer But the hanginge vp of the Sacrament and that euen ouer the Aultar he is certaine maye wel be prooued by that solemne Fable that we haue so often hearde vnder the name of Amphilochius Concerninge whiche Fable for a very childishe Fable it is and no better I must for shortenesse referre thée gentle Reader to that is written before in the First Article of this Book and in the .33 Diuision as answeare to the same Yet thus muche shortly and by the waye First M. Hardinges Amphilochius saith that S. Basile after he had saide Masse to Christe and his twelue Apostles immediately the same night put one portion of the Sacrament in the Dooue that was then hanging ouer the Aultar the nexte daye folowinge sente for a Goldesmith caused the same Dooue to be made the same Dooue I saye that he put the Sacrament in the night before And so M. Hardinges Dooue was a Dooue before it was made But Dreames Fables are woorthy of Priuilege Yet least this tale should passe alone it is accompanied with a Miracle For after that time when so euer S. Basile was at Masse lifted vp the Breade the same Dooue so saithe this Amphilochius vsed euermore to rowse her selfe ouer yâ— Aultar mooued sturred of her selfe hither and thither muche like to the Mathematical Dooue that Architas Tarentinus made that was hable to flie alone If this Golden Dooue had not beene endewed with Sprite Life this tale had lost halfe his grace Againe Pekham in his Prouincial geueth a straite commaundement to al Priestes that the Breade in the Pyxe be changed and renewed euery seuenth day for avoidinge of putrefaction or some other lothsomnesse that may happen But M. Hardinges Golden Dooue had a special vertue aboue al others to keepe the Breade seuen yéeres togeather without corruption and the same at the last méete to be geuen to a sicke man in his death bedde But there is mention made of Golden and Siluern Dooues in the Councel of Constantinople I graunte How be it there is no mention made there of any Pyxe or Reseruation of the Sacrament But if euery Dooue there were a Pyxe or as they cal it a Monster then hath M. Hardinge a greate aduantage For séeking out but one Pyxe he hath founde twentie and that al togeather in one Churche some aboute the Aultar some aboute the holy Fonte and some els where And yet I coulde neuer vnderstande but euermore in one Churche were it neuer so bigge one Pyxe was thought sufficient O what paines M. Hardinge hath taken to furnish a Fable God graunte vs to be simple as Dooues in obeieing of Goddes Trueth and wise as Serpentes in discerning and eschewing lies The reast that is alleged of Symmachus Gregorius Romanus Gregorius Turonensis Theodorus as it is not denied so it is no parcel of this Question The hanginge of the Sacrament and the Canopie wherein the greatest danger stoode beinge remooued somewhat may be considered touchinge Reseruation when it shal be thought necessarie Wherein to counterpoise the credite of these foure obscure and late Doctours wée haue the authoritie of eight other doctours counted Learned and Ancient Clemens Cyprian Origen Cyrâ—â— Hierome Augustine Hesychius and Nicephorus as it is already prooued FINIS THE TENTH ARTICLE OF ACCIDENTES VVITHOVT SVBIECTE The B. of Sarisburie Or that in the Sacrament after the woordes of Consecration there remaine onely the Accidentes and Shewes without the Substance of Breade and UUine M. Hardinge The .1 Diuision In this Sacrament after Consecration 175 nothinge in Substance remaineth that was before neither Breade nor VVine but onely the Accidentes of Breade and wine as their forme and shape sauour smel coloure weight and suche the like which here haue their beinge miraculousely without their subiecte for as muche as after Consecration there is none other substance then the substance of the Bodie and Bloude of our Lorde whiche is not affected with such Accidentes as the Scholastical Doctours terme it VVhiche Doctrine hath alwaies though not with these precise termes 176 beene taught and beleeued from the beginning and dependeth of the Article of Transubstantiation For if the substance of Breade and VVine be changed into the Substance of the Bodie and Bloud of our Lorde 177 which is coÌ„stantly affirmed by al the learned and Ancient Fathers of the Church it foloweth by a necessarie
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 most Reuerende Father D. Cranmere at Rome in a mummerie before he euer sawe him or hearde him speake and yet that notwithstandinge they arreigned him in Oxforde and iudged him afterwarde to be burnte They firste tooke and imprisoned the innocent that had broken no lawe and afterwarde diuised a lawe to condemne him With such courtesie Cyrillus saithe Christ was intreated of the Iewes Primùm ligant deinde causas in eum quaerunt Firste they binde him and afterwarde they imagine mater against him And to passe by many other like disorders and horrible extremities of that time firste they scattered and forced their Masses through the Realme againste the Lawes afterwarde they stablished the same by a Lawe laste of al the nexte yéere folowinge they summoned and had a solemne Disputation in Oxforde to trie whether their lawe were good or no. Uerily this séemeth muche like the Lawe of Lydforde For in order of Nature the Disputation should haue béene firste and theÌ„ the Lawe laste of al the Execution of the same amonge the people But Tertullian saithe Haeretici ex conscienâ—ia infirmitatis suae nihil vnquam tractant ordinariè Heretiques for feare of their owne weakenes neuer proceede in dewe order M. Hardinge The .4 Diuision Nowe touchinge the number and iteration of the Masse firste we haue good and auncient auctoritee for 197 two Masses in one Churche in one daye That eloquent and Holie Father Leo the firste writeth thus to Dioscorus the Bishoppe of Alexandria Volumus illud quoque custodiri vt cum solennior Festiuitas conuentum populi numerosioris indixerit ad eam â—anta multitudo conuenit quae recipi Basilica simul vna non possit Sacrificij Oblatio indubitanter iteretur ne ijs tantùm admiâ—sis ad hanc Deuotionem qui primi aduenerint videantur ij qui postmodum confluxerint non recepti Cùm plenum pieâ—atis atque rationis sit vt quoties Basilicam in qua agitur praesentia nouae plebis implâ—uerit totiâ—s Sacrificium subsequens offeratur This order we wil to be kepte that when a number of people commeth to Churche togeather at a solemne feaste if the multitude be so greate as maye not wel be receiued in one Churche at once that the Oblation of the Sacrifice hardely be doone againe leste if they onely shoulde be admitted to this Deuotion who came firste they that come afterwarde maye seeme not to be receiued For as muche as it is a thinge ful of Godlinesse and reason â—hat howe oftentimes the Churche where the seruice is doone is filled with a newe companie of people so oftentimes the Sacrifice there efâ—soones be offred By this Father whom the greate 198 General Councel of Chalcedon agnised for Supreame Gouernour of the Churche of Christe and honoured with the singular title of Vniuersal Bishoppe it is ordeined that if anywhere one Churche coulde not conueniently holde al the people togeather at one time they that came after the firste companie shoulde haue their Deuotion serued by hauinge an other Masse celebrated againe And least perhaps some might doubte whether that were lawful so to be doone or no or because then some doubted thereof as nowe likewise some seeme to doubte of it to put the mater out of doubte he saithe assuredly Sacrificij Oblatio indubitanter iteretur Let them not sticke to iterate or doo againe the Oblation of the Sacrifice that is to saye Let the Masse be celebrated againe indubitanter without castinge peril without stickinge staggeringe or doubtinge In that epistle he sheweth two greate causes why more Masses then one maye be doone in one Churche in one daye The one is leaste the aftercommers shoulde seeme reiâ—cted non recepti not receiued The other is that the one parte of the people be not defrauded of the benefite of their Deuotion as himselfe saithe Necesse est autem vt quaedam pars populi sua deuotione priuetur si vniâ—s tantum Missae more seâ—uaâ—o Sacrificium offeâ—â—e non possint nisi qui prima diei parte conuenerint It must needes be that a parte of the people be beâ—efie of their deuotion if the custome of hauinge one Masse onely kepte none maye offer the Sacrifice but such as came to Churche togeather in the morninge or firste parte of the daie Nowe the people maye neither be reiected whom God hath chosen nor sparckled abroade whom our Lorde hath gathered togeather neither ought they to be defrauded of their Deuotion by withdrawinge the Masse from them but rather to be styrred thereunto by their deuoute presence at the celebration of the same where the Deathe and Passion of our Lorde is liuely represented before their eies the very same Bodie that suffered on the Crosse of theÌ„ by the Ministerie of the Priest offered to the Father in a Mysterie but truely not to be a newe redemption but in CoÌ„memoration of the RedeÌ„ption alreadie perfourmed By this testimonie we finde that it was lawful within sixe hundred yeeres after Christe for Leo liued aboute the yeere of our Lorde 450. to haue two Masses in one Churche in one daie for so muche the woorde iteretur doothe importe at leaste and if there were moe the case so requiringe the woorde wil beare it wel inough Nowe by this Holie Bishoppes Godly wil the custome of hauinge one Masse onely in one daye was abrogated and this decreed that in time of two sundrie resortes of people to Churche two sundrie Masses shoulde be celebrated for the auoidinge of these two inconueniences leaste the aftercommers shoulde seeme not receiued but reiected like excommunicate personnes and that a parte of the faithful people shoulde not be put beside their Deuotion VVhereupon I make this reason The causes standinge the effectes folowe But the danger of the peoples seeminge to be reiected and the defraudinge of their Deuotion whiche are causes of iteratinge the Masse in one daye did in that age in some Holy daies of likelihoode thrise yea fower or fiue times happen and in our time certainely dooth commonly so often or oftener happen wherefore the Masse maye so many times be saide in a daye in one Churche VVhere great multitude of Christen people is as in townes wee see some resorte to Church earely in the morninge making their spiritual oblations to the intent to serue Godâ— er they serue man in their worldely affaires al cannot come so earely Others come at their conuenient opportunitie some at sixe some at seuen some at eight some at nine or tenne of the Clocke If they which through lawful lettes cannot come at the firste houres comminge afterwarde be roundely tolde by the Priest come ye at suche or at suche houres or els ye get no Masse here shal not they accordinge to Leo his sayeinge seeme to be reiected and defrauded of their deuotion Al wel disposed people aboute Powles cannot come to Postels Masse at foure or fiue of the Clocke in the
Sacrifice is a Thankesgeuâ—nge and a Remembrance of the Fleashe of Christe whiche he hath offered for vs. Likewise Eusebius saithe Christe after al other thinges donne made a marueilous Oblation and a passinge Sacrifice vnto his Father vpon his Crosse for the Saluation of vs al geuinge vnto vs to offer continually vnto God a Remembrance in steede of a Sacrifice So Nazianzenus calleth the Holy Communion A Figure of that greate Mysterie of the Deathe of Christe This it is that Eusebius calleth The Sacrifice of the Lordes Table Whiche also he calleth Sacrificium Laudis The Sacrifice of Praise But Eusebius saithe further This Sacrifice is dreadful and causeth the harte to quake M. Hardinge may not wel geather by any force of these woordes that the Sonne of God is Really offered vp by the Prieste vnto his Father For al thinges what so euer that put vs in remembrance of the Maiestie and Iudgementes of God of the Holy Fathers are called Dreadful Saincte Cyril saithe Lectio Diuinarum Terribilium Scripturarum The readinge of the Diuine and Terrible Scriptures S. Chrysostome calleth the woordes of Baptisme Verba arcana metuenda horribiles Canones dogmatum de Coelo transmissorum The Secrete and Dreadful woordes and Terrible Rules of the Doctrine that came from Heauen And speakinge of the Hande and Uoice of the Deacon he saith thus Manu illa Tremenda continua Voce clamans alios vocat alios arcet With that Terrible Hande and continual Voice crieinge somme he calleth in and somme he putteth of This Sacrifice maketh the Harte to tremble for that therein is laide foorthe the Mysterie that was â—idden from Worlds and Generations The horrour of Sinne The Deathe of the Sonne of God That he tooke our heauinesse and bare our sorowes and was wounded for our offenses and was Rente and Tormented for our Wickednesse That he was carried like an innocent Lambe vnto the Slaughter that he cried vnto his Father O God O my God why haste thou thus forsaken mee There wee cal to Remembrance al the Causes and Circumstances of Christes Deathe The Shame of the Crosse The Darkeninge of the Aire The Shakinge of the Earthe The rentinge of the Uele The cleauinge of the Rockes The opening of the Graues The Descendinge into Hel and the Conqueringe of the Diuel Therfore Chrysostome saith Quamuis quis lapis effet illa nocte audita quomodò cum Discipulis tristis fuerit quomodò traditus quomodò ligatus quomodò abductus quomodò iudicatus quomodò denique Omnia Passus cera mollior fiet terraÌ„ omnem terrae cogitationem abijciet Any man hearinge of the order of that night how Christe was moorneful emonge his Disciples how he was deliuered howe he was bounde howe he was leadde away howe he was arreigned and howe meekely he suffered al that was donne vnto him were he as harde as a Stoane yet woulde he be as safte as Waxe and woulde throwe bothe the Earthe and al Earthely Cogitations away from him Thus saithe Nicolaus Cabasilas one of Maister Hardinges late Gréeke Doctours Hoc facite in meam Commemorationem Sed quaenam est haec Commemoratio c. Doo yee this in Remembrance of mee But what is this Remembrance Howe doo wee consider Our Lorde in the Holy Ministration What doo wee conceiue him dooinge Howe dealinge what sufferinge what thinke wee what speake wee of him Doo wee imagin of him in that time of the Holy Mysteries that he healed the Blinde That he raised the Deade That he staied the Windes Or that with a fewe loaues he fead thousandes whiche are tokens that he was God Omnipotente No not so But rather wee cal to remembrance suche thinges as declared his weakenesse his Crosse his Passion his Deathe In respecte of those thinges he saide Doo yee this in my Remembrance The Prieste bothe by his woordes and also by the whole Circumstance of his dooinge seemeth to say Thus Christe came to his Passion Thus he vvas vvounded in the side Thus he died Thus Bloude and VVater issued and streamed from his vvounde These Considerations thus laide before our eies are hable to cause any godly harte to quake and tremble As for the Real offeringe vp of Christe in Sacrifice that learned Father Eusebius saith nothing Uerily it is but a simple Sophisme to say This Sacrifice is Dreadeful and causeth vs to quake Ergo The Prieste offereth vp the Sonne of God vnto his Father M. Hardinge The .6 Diuision That Christe Sacrificed him selfe at his Supper Hesychius affirmeth with these woordes Quod DnÌ„s iussit Leuit. 4. vt Sacerdos virulum pro peccato Oblaturus ponat manuÌ„ super capuâ— eius iugulet eum coram Domino Christum â—ignificat quem nemo obtulit sed nec immolare poterat nisi semetipsum ipse ad patiendum tradidisset Propter quod non solùm dicebat Potestatem habeo ponendi animam meam potestatem habeo iterum sumendi eam sed praeuâ—niens semetipsum in Coena Apostolorum immolauit quod sciunt qui Mysteriorum percipiunt virtutem That our Lorde commaunded saithe he the Priest whiche shoulde offer a calfe for sinne to put his hande vpon his heade and to sticke him before our Lorde it signifieth Christe whom noman hath offered neither coulde any man Sacrifice him excepte he hadde deliuered him selfe to suffer For the whiche he saide not onely I haue power to laye downe my Soule and I haue power to take it againe But also preuentinge it he offered vp him selfe in Sacrifice in the Supper of the Apostles whiche they know that receiue the vertue of the Mysteries By these woordes of Hesychius wee learne that Christe offered and Sacrificed his Bodie and Bloude twise Firste in that Holy Supper vnbloudely when he tooke Breade in his handes and brake it c. VVithout Diuision of the Sacrifice for it is but one and the same Sacrifice And afterwarde on the Crosse with Sheddinge of his Bloude and that is it he meaneth by the woorde Preuentinge The B. of Sarisburie Wee denie not but it may wel be saide Christe at his laste Supper offered vp him selfe vnto his Father Albeit not Really and in deede but accordinge to M. Hardinges owne Distinction in a Figure or in a Mysterie in suche sorte as wee saye Christe was offered in the Sacrifices of the Olde Lawe and as S. Iohn saithe Agnus Occisus ab Origine Mundi The Lambe was slaine from the beginninge of the VVorlde As Christâ— was slaine at the Table so was he Sacrificed at the Table But he was not slaine at the Table Uerily and in deede but onely in a Mysteriâ— Therefore he was not Sacrificed at the Table Really and in déede but onely in a Mysterie So saithe S. Augustine Nonne semel immolatus est Christus in semetipso Et ramen in Sacramento non tantùm per omnes Paschae Solennitates sed etiam omni die populis immolatur Nec vtique
facite in meam commemorationem inuenies quòd ista est commemoratio sola quae propitium faciat Deum If thou looke to that commemoration whereof our Lorde saithe Doo this in my Remembraunce or in commemoration of mee thou shalte finde that this is the onely commemoration that maketh God merciful S. Augustine saithe thus Nemo melitis praeter Martyres meruit ibi requiescere vbi hostia Christus est Sacerdos scilicet vt Propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyres to reste there where Christe is bothe the Hoste and the Prieste 238 he meaneth to be Buried vnder the Aulter to the intent they mighte atteine Propitiation by the Oblation of the Hoste But here to auoide prolixitie in a matter not doubteful I leaue a number of places whereby it may be euidently prooued that the Masse is a Sacrifice propitiatorie in this degree of propitiation bothe for the Quicke and the Dead the same not beinge specially denied by purporâ—e of this Article Thus we haue declared as we mighte superficially treatinge of this Article that the Masse is a Sacrifice Propitiatorie bothe Ex Opere operato that is throughe the merite of Christes Body that suffered on the Crosse whiche is here Opus Operatum and is by Christe through the ministerie of the Prieste in the Masse offered Truly but in Mysterie and also Ex opere operante that is through the dooinge of the Prieste if he haue the Grace of God and so be acceptable but in a farre lower degree of Propitiation whiche is called Opus operans or Opus operantis And this is the doctrine of the Churche touchinge the valour of the Masse Ex Opere Operato whereby no parte of Christes Glorie is impaired The B. of Sarisburie Touchinge the woorthinesse of the Prieste whiche they cal Opus Operantis it appeareth M. Hardinge coulde partely be contented to make it equal with the Sacrifice of Christe were it not that it shoulde seeme too greate presumption For thus he saithe So wee shoulde make the Prieste Goddes piere and his acte equal with the Passion of Christe And therefore they saie A wicked Priestes Masse is as good and as meritorious in this respecte as a good Priestes Masse for that the woorthinesse of the woorke hangeth nothinge of the woorthinesse of the Prieste Notwithstandinge S. Hierome seemeth to saie farre otherwise Impiâ— agunt in Legem Christi putantes Eucharistiam imprecantis verba facere non vitam They doo wickedly againste the Lawe of Christe thinkinge it is not the Life but the Woorde of the Minister that maketh the Sacramente And likewise Irenâ—us saithe Sacrificia non sanctificant hominem sed Conscientia eius qui offert sanctificat Sacrificium pura existens The Sacrifice doothe not sanctifie the Man but the Conscience of the Prieste beinge vpright and pure doothe sanctifie the Sacrifice In like manner Gabriel Biel his owne Doctour saithe Videant ne si peccato obnoxij offerant â—it illorum Oblatio quasi eius qui victimat filium in conspectu Patris néue rursus Crucifigant Filium Dei Let them take heede leaste if they Sacrifice beinge in Sinne their Oblation be like vnto the Oblation of him that slaieth the Childe in the sighte of the Father and leaste they Crucifie againe the Sonne of God Uerily of wicked Priestes God saithe Maledicam benedictionibus vestris That you Blisse I wil Curse Touchinge S. Augustine and Origen that here are brought in for a countenance if these Ancient Holy Fathers were nowe aliue they woulde blushe to heare their tales thus reported Origens woordes if it mighte haue pleased M. Hardinge to haue layde them out whole and at large without clippinge as he founde them bothe woulde haue béene cleare and plaine in them selfe and also woulde haue soone shaken downe al this whole frame of Opus Operatum For he neither speaketh of the Masse nother promiseth Remission of Sinnes for any thinge that is donne in the Masse but onely and wholy for the Sacrifice of Christes Bodie vpon the Crosse. His woordes be these Si redeas ad illum Panem qui de Coelo descendit dat huic mundo vitam illum Panem propositionis hoc est Christum ipsum quem proposuit Deus propitiationem per Fidem in Sanguine eius si respicias ad illam Commemorationem de qua dicit Dominus Hoc facite ad meam Commemorationem inuenies quòd ista est Commemoratio sola quae propitium faciat hominibus Deum Yf thou turne to that Breade that came downe from Heauen and geueth life to this worlde I meane that Shewebreade that is Christe him selfe whome God hath appointed to be a Propitiation by Faithe in his Bloude and if thou beholde that Remembrance whereof the Lorde saithe Doo this in Remembrance of mee thou shalt finde that it is this Remembrance onely that is to saie The Bodie of Christe Crucified and the price of his Bloude thus Remembred that maketh God merciful vnto menne Nowe let M. Hardinge indifferently iudge whether these woordes be likely to prooue his Opus Operatum or any other thinge belonginge vnto his Masse The place of S. Augustine is yet muche plainer For as he toucheth none of al these M. Hardinges fantasies so he speaketh onely of the Innocentes and Blissed Martyrs that were slaine onely for the Testimonie of Christe VVhose Soules S. Iohn saith lie vnderneathe the Aultar of God not in Earthe as M. Hardinge fansieth but in Heauen For thus he writeth Vidi sub Ara Dei animas occisorum propter Verbum Dei propter Testimonium Iesu c. I sawe vnder the Aultar of God in Heauen the Soules of them that were slaine for Goddes VVoorde and for the Testimonie of Iesus VVhat thinge is there either more reuerende or more Honorable then to reaste vnder that Aultar in Heauen in whiche Sacrifices are made and Oblations are offered vnto God and wherein no mortal man but the Lorde him selfe is the Prieste For so it is written Thou arte a Prieste for euer after the Order of Melchisedek It is righte not that the Bodies but that the Soules of the Iuste shoulde remaine vnder the Aultar bicause that vpon that Aultar in Heauen Christes Bodie is offered And wel it is that Iuste menne doo there require reuengeance of their Bloude where as Christes Bloude for sinners is poured out Immediatly after this he intermedleth somewhat touchinge Aultars or Communion Tables in the Earthe For thus he addeth further Conuenienter igitur quasi pro quodam Consortio ibi Martyribus Sepultura decreta est vbi Mors Domini quotidiè celebratur c. Therefore vpon good discretion and in some token of Felowship Martyrs burials are appointed in that place here in Earth where the Lordes Death is daily remembred As the Lorde him selfe saithe As often as ye shal doo these thinges ye shal set foorthe my
Deathe vntil I come I meane that they that died for the Lordes Deathe may reaste vnder the Mysterie of his Sacramente After this he returneth againe to the Soules of the Blissed Martyrs vnder the Aultar in Heauen Legimus plaerósque Iustorum Abrahae sinibus refoueri c. VVee reade saithe S. Augustine that many Iuste menne are refreashed in Abrahams bosome and that many are in the pleasures of Paradise Yet noman deserued better then the Martyrs to reaste there in Heauen where as Christe is bothe the Sacrifice and the Priest I meane that they may enioye Goddes fauoure by the offeringe of that Sacrifice and may receiue the Blissinge and Ministerie of that Prieste Hereby it is plaine that S. Augustine speaketh of Heauen and not of Earth nor of Purgatorie Of the Soules receiued abooue and not of the Bodies buried beneathe For al these thinges S. Iohn by Reuelation sawe in Heauen And for proufe hereof S. Augustine addeth further Inter coeteros igitur Martyres quos sub Ara Dei consistere praedicamus etiam beatas illas Infantum lactentium pro Christo priâ—itias Martyrum laudemus Therefore emongest the reste of the Martyrs whome wee saie to be vnder the Aultar of God in Heauen let vs commende those blissed firste fruites of suckinge Infantes that were Martyrs for Christe This is S. Augustines plaine and vndoubted meaninge But M. Hardinge to serue his turne is faine of Soules to make Bodies of Ioie to make Paine and of Heauen to make Purgatorie And yet in al this greate a doo findeth neither Opus Operatum nor his Masse Thus is it lawful for these menne to carrie aboute and to vse their Readers Touchinge the substance of this Doctrine whiche M. Hardinge nowe at laste vpon better aduise séemeth in some parte to mislike notwithstandinge it were not longe sithence generally receiued bothe in schooles and Churches and counted Catholique Origen that Ancient learned Father writeth thus Quod sanctificatur per Verbum Dei per Obsecrationem non sâ—apte natura sanctificat vtentem Nam id si esset sanctificaret etiam illum qui comedit indignè Domino The thinge that is Sanctified by the Woorde of God and by praier of his owne Nature or Ex Opere Operato Sanctifieth not him that vseth it For otherwise it shoulde sanctifie him that eateth vnwoorthily of the Lorde Againe he saithe Assiduitas Communicationis alia similia non ipsae sunt Iustitiae sed conditurae habentur Iustitiarum Res autem Spirituales quae ex se ipsis Iustitiae sunt dicuntur Iudicium Misericordia Fides The often vsinge of the Communion and other like thinges be not righteousnesse it selfe of it selfe or of the woorke that there is wrought but onely the seasoninge and settinge foorthe of righteousnesse But the Spiritual thinges whiche be righteousnesse it selfe are called Iudgement Mercie and Faithe So S. Hierome Ne quis confidat in eo solo quòd Baptizatus est aut in esca Spirituali vel potu putet Deum sibi parcere si peccauerit Let noman presume of this thinge onely that he is Baptized nor let him thinke that God for Receiuinge the Spiritual Meate or drinkinge the Spiritual Cuppe Ex Opere Operato wil pardonne him if he offende So S. Augustine Non ait Mundi estis propter Baptisma quo loti estis sed propter Verbum quod locutus sum vobis Christe saithe not Ye are Cleane for the Baptismes sake wherewith ye are wasshed but for the VVoordes sake that I haue spoken vnto you And againe Foelix Venter qui te portauit c. Blissed is that woombe that bare thee But Christe answeared Naie Blissed be they that heare the VVoorde of God and keepe the same That is to say My Mother whome ye cal Blissed thereof is Blissed for that shee keepeth the VVoorde of God Likewise againe Materna propinquitas nihil Matri profuisset nisi Foelicius Christum in Corde quà m in Carne gestasset The nearenes of Mothers Bloude shoulde haue profited Christes Mother nothinge at al onles she had more blissedly carried Christe in her Harte then in her Bodie Uerily to asscribe Felicitie or Remission of Sinne whiche is the Inwarde Woorke of the Holy Ghoste vnto any manner Outwarde Action what so euer it is a Superstitious a grosse and a Iewishe errour Origen of the Sacramente of Circumcision writeth thus Circuncisionis nisi reddatur ratio nutus tantùm est Circuncisio opus mutum Onles there be a reason yelded of the meaninge of Circumcision it is but an Outwarde Shewe and a dumme laboure and auaileth nothinge And touchinge the vse and order of the Holy Mysteries Christe saithe not Doo this for Remission of your Sinnes but Doo this in my Remembrance The Onely and euerlasting Sacrifice for Sinne is the Sonne of God Crucified vpon the Crosse. He sitteth now in the Nature and Substance of our Fleash at the Right Hande of his Father and euermore maketh intercession for vs and is the onely Sacrifice and Propitiation for our Sinnes What so euer Doctrine is contrary to this Doctrine is Wicked and Blasphemous and as M. Hardinge hath confessed iniurious to the Glorie and Crosse of Christe FINIS THE XXI ARTICLE OF LORDE AND GOD. The B. of Sarisburie Or that then any Christian man called the Sacramente his Lorde and God M. Hardinge The .1 Diuision This woorde Sacrament as is declared before is of the Fathers taken two waies 239 Either for the onely outward formes of Breade and VVine whiche are the holy Signe of the very Body and Bloude of Christe present and vnder them conteined Or for the whole substance of the Sacrament as it consisteth of the outward formes and also of the very Body and Bloude of Christe 240 verily Present 240 whiche S. Augustine calleth the Inuisible grace and the thinge of the Sacrament 240 And Ireneus calleth it Rem Coelestem the Heauenly thinge as that other Rem Terrenam the Earthly thinge Taken the first waie As emonge the learned Fathers it was neuer taken No Christen man euer honoured it with the name of Lorde and God For that were plaine Idolatrie to attribute the name of the Creatour to the Creature But taken in the seconde signification As no Ancient Father euer tooke it It hath alwaies of Christen people and of the learned Fathers of the Churche ben called by the name of Lorde and God And of right so ought it to be for elles were it impietie and a denial of God not to cal Christ the Sonne of God by the name of Lorde and God who is not onely in trueth of Fleashe and Bloude in the Sacrament after whiche maner he is there Ex Vi Sacramenti but also the inseparable coniunction of bothe Natures in vnitie of person Ex necessaria concomitantia VVhole Christe God and man That the holy Fathers called the Sacrament taken in this sense Lorde and God I might prooue it by many
newe thinges with the Olde and stil to alter new for newe vntil bothe their wittes and their speache beginne to faile them Here note good Reader that in this whole Article M. Hardinge hath alleged no manner Doctour nor Olde nor Newe The reason thereof is this for that of the Olde Doctours he had none to allege and of his Newe Doctours he was ashamed FINIS THE XXV ARTICLE VVHETHER THE FOVRMES BE THE SACRAMENTE The B. of Sarisburie Or that the Accidentes or Fourmes or Shewes of Breade and Wine be the Sacramentes of Christes Bodie and Bloude and not rather that Breade and Wine it selfe M. Hardinge The .1 Diuision For as muche as by the almighty power of Gods woorde pronounced by the Prieste in the Consecration of this Sacrament the Bodie and Bloude of Christe are made 253 Really Present the Substance of Breade 253 tourned into the Substance of the Bodie and the Substance of VVine into the Substance of the Bloude the Breade whiche is consumed a waie by the fier of the Diuine Substance as Chrysostome saithe and now is become the Breade whiche was formed by the hande of the Holy Ghoste in the wombe of the Virgine and decocted with the fier of the Passion in the Aulter of the Crosse as S. Ambrose saithe can not be the Sacrament of the Bodie nor the VVine of the Bloude Neither can it be saide that the Breade and VVine whiche were before are the Sacramentes for that the Breade is becomme the Bodie and the VVine the Bloude and so now they are not and if they be not then neither be they Sacramentes Therefore that the outwarde formes of Breade and VVine which remaine be the Sacramentes of Christes Bodie and Bloude and not the very Breade and VVine it selfe it foloweth by sequele of reason or consequent of vnderstandinge deduced out of the firste trueth whiche of S. Basile in an Epistle ad Sozopolitanos speakinge against certaine that went about to raise vp againe the olde Heresie of Valentinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of whiche sequele of reason in the matter of the Sacrament many conclusions may be deduced in case of wante of expresse Scriptures VVhiche waie of reasonninge Basile vsed against Heretikes as also sundry other Fathers where manifest Scripture might not be allâ—aged The B. of Sarisburie M. Hardinge presumeth that his newe fantasie of Transubstantiation must needes stande for good And therefore imagininge that the Breade and Wine are wholy remooued and cannot be the Sacramentes he thinketh he maie wel conclude that the Fourmes Shewes that are leafte behinde must néedes be the Sacramentes But this errour is soone reprooued by the consente of al the Olde Catholique Fathers of the Churche S. Augustine saithe Quod videtis Panis est The thinge that ye see speakinge of the Sacramente is not a Fourme or an Accidente but Very Breade S. Chrysostome Theodoretus Gelasius and other learned Fathers confesse by manifeste and expresse woordes That there remaineth stil in the Sacramente the Very Nature and Substance of Breade and Wine Therefore this Doctrine is builte vpon a false grounde and cannot stande But Chrysostome saithe The Breade is consumed by the force of the Diuine Presence And S. Ambrose saithe M. Hardinge reporteth the same It is greate frowardnesse whatsoeuer any one or other of the Fathers happen to vtter in vehemencie and heate of talke to dissemble the manner of their speache and to drawe and force the same violently to the rigourâ— of the letter Paulus saithe In fraudem Legis facit qui saluis verbis Legis sententiam eius circumuenit He dooth wronge to the Lawe that folowinge onely the bare woordes defraudeth the meaninge of the Lawe S. Cyprian saithe Passio Christi est Sacrificium quod offerimus The Sacrifice that wee offer is the Passion of Christe Chrysostome saithe Baptisma Christi Sanguis eius est The Baptisme of Christe is Christes Bloude And againe he saithe In Mysterijs Sanguis ex Christi latere hauritur In the time of the holy Communion the Bloude of Christe is drawen out of his side S. Gregorie saithe Christus iterum in hoc Mysterio moritur In this Mysterie of the holy Communion Christe is put to Death againe I trowe M. Hardinge wil not so straitly force vs to beléeue onely vpon the sight of these bare woordes either that the holy Communion is Christes Passion or that the Water of Baptisme is Christes Bloude or that Christe is slaine and put to Death in the time of the Holy Mysteries Or that Christes Bloude at that time is drawen and powred from his side and that without healpe of Figure Uerily Really and in deede By sutche manner of amplification and kinde of speache S. Chrysostome saith The Breade is consumed not for that theâ—e remaineth in the Sacramente no Breade at al but for that in comparison of the Death of Christe that there is laide foorth and represented before vs the material Breade seemeth nothinge For otherwise Chrysostome most plainely confesseth that the Nature of Breade remaineth stil. These be his woordes In Sacramento manet Natura Panis In the Sacramente there remaineth stil the Nature of Breade And as he saithe The Breade is Consumed Euen so in the same place he seemeth to saie The Prieste is Consumed His woordes be these Ne putes te accipere Diuinum Corpus ab Homine Thinke not that thow receiuest the Diuine Bodie of a Man And to like purpose he speaketh of the Sacramente of Baptisme Non Baptizaris à Sacerdote Deus ipâ—e tenet Caput tuum Thou art not Baptized of the Prieste It is God him selfe that holdeth thy Heade Thus the holy Fathers intreatinge of the Sacramentes vse to auance our mindes from the Sensible and corruptible Elementes to the cogitation of the Heauenly thinges that thereby are Represented And therefore Chrysostome saith Mysteria omnia interioribus oculis videnda sunt Wee must beholde al Mysteries with our inner eies Whiche inner eies doubtlesse haue no regarde to any corruptible and outwarde thinge Hereby the feeblenes of M. Hardinges sequele maie soone appeare True it is that he further saith In case of want of the Scriptures wee maie sometime guide our selues by discourse and drifte of Reason Notwithstandinge S. Augustine saithe Haec consuetudo periculosa est The custome hereof is very dangerous But in this case M. Hardinge wanteth neither the Scriptures nor the Authoritie of Anciente Doctours It is plaine by the manifeste woordes of S. Paule of S. Chrysostome of S. Augustine of Theodoretus of Gelasius and of other moe holy Fathers bothe Greekes and Latines that in the Sacramente â–ª after the woordes of Consecration the very Nature and Substance of the Breade remaineth stil. It were mutche for M. Hardinge to forsake al these and to trust onely to a bare shifte of simple Reason M. Hardinge The .2 Diuision And